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Enlightenment by Sahih-Bukhari
Presented by Muhammad Saleem Dada
visit also:
www.m-saleemdada.com/
After the extensive study of authentic Ahadith especially at Sahih-Bukhari, Tirmidhi, Abu-Dawud and Riyadhus-Salehin (getting benefits from the remarks of ULAMA on all of them), I, Muhammad Saleem Dada, can say with certainty that if Muslims do practice them with fervor, they do have the most high good potential to provide such guidance even in these current times of FITNAH that insha Allah all our problems of all kinds would end with time; Al-Hamdu Lillah; I have written comments on Jame’-Tirmidhi and on Muwatta’ (its MARFU’ Ahadith only as transmitted by Ibnul-Qasim that are recorded except for a very few of them at Sahih-Bukhari too) and reading of that both of comments too with this enlightenment would insha Allah highly benefit the student of Ahadith; please note that if the student of Ahadith read my writing “The Islamic Guidelines” too that relate to the guidelines for making of the Islamic Environment, he would insha Allah attain the Islamic manner to deal with all issues at hand with caliber; here I present 180 of selected Ahadith related exclusively to the guidance of the Muslim woman though a few of these might seem to be out of place by that reason; note that these all I, MSD, have extracted from SAHIH-BUKHARI and have provided here with my comments on them to enlighten the Muslim womenfolk in all issues of the life strictly by the guidance of Islam only; Al-Hamdu Lillah.
A-About the Traits of Women
1-Narrated Ibn 'Abbas:
The Prophet said: "I was shown the Hell-fire and that the majority of its dwellers were women who were ungrateful." It was asked, "Do they disbelieve in Allah?" (or are they ungrateful to Allah?) He replied, "They are ungrateful to their husbands and are ungrateful for the favors and the good (charitable deeds) done to them. If you have always been good (benevolent) to one of them and then she sees something in you (not of her liking), she will say, 'I have never received any good from you."
The Hadith tells about the tendency in some women that they incline to being ungrateful; sometimes it is even to such husband who is most sincere to her; another version of this Hadith tells that the majority of the people who enter JANNAH would be the poor (see the Hadith-2); note that among the poor that the Prophet (PBUH) saw at JANNAH, women are also included so indeed, women would be extremely high in number even at JANNAH too; these poor virtuous persons would enter JANNAH 500 years before the rich virtuous persons due to the extension in clearance of their accounts; we study at many Ahadith that it’s a high degree of EHSAN to live with necessities at the world caring at very high level about the success at AKHIRAT and this attitude would certainly pay not only in the world but insha Allah also in AKHIRAT, the coming true life; Allah cares about the necessities in the world of those who remain attentive to Allah besides the provision He has kept for them at AKHIRAT; see the Holy Book Quran (11:6); Al-Hamdu Lillah.
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2-Narrated Usama:
The Prophet said, "I stood at the gate of Paradise and saw that the majority of the people who entered it were the poor, while the wealthy were stopped at the gate (up-to the clearance for accounts). But the companions of the Fire were ordered to be taken to the Fire. Then I stood at the gate of the Fire and saw that the majority of those who entered it were women."
(Note the Comment at Hadith-1)
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3-Narrated Abu Said Al-Khudri:
Once Allah's Apostle went out to the Musalla (to offer the prayer) o 'Id-al-Adha or Al-Fitr prayer. Then he passed by the women and said, "O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire were you (women)." They asked, "Why is it so, O Allah's Apostle ?" He replied, "You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. A cautious sensible man could be led astray by some of you." The women asked, "O Allah's Apostle! What is deficient in our intelligence and religion?" He said, "Is not the evidence of two women equal to the witness of one man?" They replied in the affirmative. He said, "This is the deficiency in her intelligence. Isn't it true that a woman can neither pray nor fast during her menses?" The women replied in the affirmative. He said, "This is the deficiency in her religion."
The Hadith tells about the deficiency in the Woman in general; note here that if a person is unable to perform some virtuous act that he or she normally performs at normalcy, due to some affliction or some physical limitation, he or she would insha Allah get the same returns of that virtuous act; so the point to note here is that the women who do much of virtuous deeds at all times would not be much affected adversely by the loss of Salah or Saum at her period of menses if she takes care not to be ungrateful to her husband and is happy only in the necessities she receives from him; she must certainly not guide attention of men towards her by adverse dressing or attitude negative to Islam; the statement for deficiency of women in her intelligence and religion here in Hadith is in general so the highly virtuous women by nature are not addressed in the mentioned deficiency; Al-Hamdu Lillah.
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4-Narrated Abu Said Al-Khudri:
The Prophet said, "Isn't the witness of a woman equal to half of that of a man?" The women said, "Yes." He said, "This is because of the deficiency of a woman's mind."
(Note the comment at Hadith-3)
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5-Narrated Abu Huraira:
Allah 's Apostle said, "Treat women nicely, for a women is created from a rib, and the most curved portion of the rib is its upper portion, so, if you should try to straighten it, it will break, but if you leave it as it is, it will remain crooked. So treat women nicely."
The Hadith tells that the woman is created from a rib; that means that she is like one of the ribs at the chest and not that she was created from the rib of ADAM (Salam on him); the indication is that as the rib has some twist in its shape so the woman sometimes takes-up some unexpected attitude; the man has to tolerate it up-to the possible extent keeping the Islamic Teachings in view and to better the adversity in the situation that might have arisen due to that unexpected attitude; Al-Hamdu Lillah..
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6-Narrated Abu Huraira:
The Prophet said, "Whoever believes in Allah and the Last Day should not hurt (trouble) his neighbor. And I advise you to take care of the women, for they are created from a rib and the most crooked portion of the rib is its upper part; if you try to straighten it, it will break, and if you leave it, it will remain crooked, so I urge you to take care of the women."
(Note the comment at Hadith-5)
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7-Narrated Ibn 'Umar:
Evil omen was mentioned before the Prophet: The Prophet said, "If there is evil omen in anything, it is in the house, the woman and the horse."
The Hadith tells about the latent impression that the Woman might have; in this Hadith, the word ‘if’ is noteworthy and it has been mentioned that the Prophet PBUH provided this statement to nullify the prevalent notion then and it had not been said to endorse it; this clearly shows that there are none of such things that impresses the Man adversely except when the mind takes the notion deeply so that affects the physique adversely; it is realized well today that some negative effect of prevailing notion if it applies on mind, might even affect the physique adversely; Al-Hamdu Lillah.
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8-Narrated Anas:
Once Um Sulaim was (with the women who were) in charge of the luggage on a journey, and Anjashah, the slave of the Prophet, was driving their camels (very fast). The Prophet said, "O Anjash! Drive slowly (the camels) with the glass vessels (i.e., ladies)."
The Hadith tells about the delicacy in the Woman; it is inherent in her nature and that needs care in all matters that relate to her; her physique too tells of the fragility she has and that asks the Man for high softness towards her in his attitude when she cares highly to live by her delicate nature; Al-Hamdu Lillah.
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9-Narrated Anas:
The Prophet was on a journey and a (black) slave named Anjasha was chanting (singing as he had a nice voice) for the camels to let them go fast (while driving). The Prophet said, "O Anjasha, drive slowly (the camels) with the glass vessels!" Abu Qilaba said, "By the glass vessels' he meant the women (riding the camels)."
(Note the comment at Hadith-8)
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10-Narrated Usama bin Zaid:
The Prophet said, "After me I have not left any affliction more harmful to men than women."
The Hadith tells about the negative side of women that if someone of them cares but little to her dressing and attitude especially in front of unrelated men, her physique does have such attractiveness to men that she becomes an object to cause wrongful attitude in them; if unchecked totally, this negative attitude of men caused by the adverse attitude of women might lead the society towards moral deterioration; note that Islam asks Muslim women to take HEJAB and this term has three aspects to it; one is that a Muslim woman must not leave her home except for some necessity (the decision about necessity would be hers, though it is highly praiseworthy that she cares about her husband’s view about it, when she understands and cares in practice about the basic teachings of Islam); second is that when she goes out of her home on some necessity and the environment is such that men care not to trouble her in any way especially that nobody does ask her to deviate from Islamic teachings in any way then she can go out with face, hands up-to wrist and feet up-to ankles uncovered though even then covering of the whole body plus hair is totally necessary and if the environment is otherwise, then she must take care to cover even her face totally except for eyes; third aspect is connected to the first that as soon as the necessity ends, she has to return to the home without waste of time as the basic place for her activity is her home for sure; Al-Hamdu Lillah.
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11-Narrated Al-Aswad:
"We were with 'Aisha discussing the regularity of offering the prayer and dignifying it. She said, 'When Allah's Apostle fell sick with the fatal illness and when the time of prayer became due and Adhan was pronounced, he said, 'Tell Abu Bakr to lead the people in prayer.' He was told that Abu Bakr was a soft-hearted man and would not be able to lead the prayer in his place. The Prophet gave the same order again but he was given the same reply. He gave the order for the third time and said, 'You (women) are the companions of Joseph. Tell Abu Bakr to lead the prayer.' So Abu Bakr came out to lead the prayer. In the meantime the condition of the Prophet improved a bit and he came out with the help of two men one on each side. As if I was observing his legs dragging on the ground owing to the disease. Abu Bakr wanted to retreat but the Prophet beckoned him to remain at his place and the Prophet was brought till he sat beside Abu Bakr." Al-A'mash was asked, "Was the Prophet praying and Abu Bakr following him, and were the people following Abu Bakr in that prayer?" Al-A'mash replied in the affirmative with a nod of his head. Abu Muawiya said, "The Prophet was sitting on the left side of Abu Bakr who was praying while standing."
The Hadith tells that the Prophet PBUH wanted Abu-Bakr to take charge of Muslim UMMAH in his absence; it also guides that it is not appropriate for anyone to overrule the decision made by the Prophet PBUH unless he gave permission to some specific person by his own when he was at the world; however, someone highly knowledgeable in Ahadith might take some revision to the direction about something he had provided when some other authentic Hadith is clearly present for such revision about that; Al-Hamdu Lillah.
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12-Narrated Abu Musa:
Allah's Apostle said, "Many amongst men reached (the level of) perfection but none amongst the women reached this level except Aasia, Pharaoh's wife, and Mary, the daughter of 'Imran. And no doubt, the superiority of 'Aisha to other women is like the superiority of Tharid (i.e. a meat and bread dish) to other meals."
The Hadith tells about the merits of three of virtuous women; Ayesha (RA) was the most beloved wife to the Prophet (PBUH) and as he mentioned the merit of Respectable MARIUM (Mary, the mother of EESA, Salam on both) and of Respectable AASIAH (the wife of Pharaoh, Salam on her, who believed and supported the Prophet MUSA, Salam on Him), he also mentioned the merit of Respectable AYESHA (RA); it also shows the excellence of THARID (a dish prepared by soaking dates into the water that has wheat or barley mixed well in it; and wonderfully prepared snacks that are soaked in some delicious gravy is also included in the range of this word) as the thing by which the merit of some virtuous person (as SAYYEDAH Ayesha here) is compared must itself be having a high position of excellence; MARIUM is the only woman that is mentioned by name in the Holy Book Quran as Islam asks for HEJAB for women (to remain somewhat away from unrelated men as much as possible and the Holy Book takes care not to disclose even names of women, mentioning them where necessary with relationship to their men-folk though in Ahadith, names of women have been disclosed for necessity and as such, their names might be mentioned where necessary yet it is in AADAAB of living the Islamic way to keep even their names concealed generally) and the reason for mention of the name of respectable MARIUM is to associate EESA i.e. Jesus to her as he had no father and had to be related to that great woman, the only one to whom a man’s name is related (and both have greatness granted to them by Allah among human-beings), as the Arabs spoke names of people relating them to their fathers saying Such-Ibn-Such; it is MUSTAHAB for the Muslim women to ask Allah for the attainment of the character of MARIUM & of AASIAH; Al-Hamdu Lillah.
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13-Narrated 'Ali:
I heard the Prophet saying, "Mary, the daughter of 'Imran, was the best among the women (of the world of her time) and Khadija is the best amongst the women (of this nation)."
(Note the comment at Hadith-14)
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14-Narrated 'Ali:
The Prophet said, "The best of the world's women is Mary (at her lifetime), and the best of the world's women is Khadija (at her lifetime)."
The Hadith tells about the virtue of Sayyedah Khadija, the first wife of the Prophet PBUH, and he remained married to him for more than 25 years without taking any other wife; Sayyedah Ayesha (RA) has narrated that I never envied any of the wives of the Prophet (PBUH) as I envied Khadijah (RA); what would have happened to me if I had found her times! this was because of the much mention of her by Allah’s Messenger; if he ever slaughtered a sheep, he would find out a friend of Khadijah and present (some of) it to her (see also Hadith-15); Khadija was the first wife of the Prophet PBUH and she assisted him in much of his trying times; when he had received revelation from Allah, she had led him to her cousin Waraqah bin Nawfal who was a practicing Christian who had conformed that he had received WAHI from Allah and is certainly the Messenger of Allah; Al-Hamdu Lillah.
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15-Narrated 'Aisha:
I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija (although) she died before he married me, for I often heard him mentioning her, and Allah had told him to give her the good tidings that she would have a palace of Qasab (i.e. pipes of precious stones and pearls in Paradise), and whenever he slaughtered a sheep, he would send her women-friends a good share of it.
(Note the comment at Hadith-14)
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B-About Good-Morals & Reservation in Attitude
16-Narrated Abu Huraira:
The Prophet said, "The saying 'Subhan-Allah' is for men and clapping is for women." (If something happens in the prayer, the men can invite the attention of the Imam by saying "Subhan-Allah" and women, by clapping their hands).
Note that women must have reservation in their attitudes so if IMAM makes some mistake in the SALAH to which he has no attention, it is allowed for men to praise Allah by saying SUBHAN-ALLAH (Glory is for ALLAH) and for women to beat the back of right hand onto the palm of the left hand if they do find that necessary as they must not call out even the praise of Allah at this particular time and place (note that women must not even converse with unrelated men without necessity as Islam is strict in this matter); the Arabic word AURAT that is used in URDU for women means “that which must remain hidden” and even MASTURAAT is used meaning “ladies that are hidden”; note that Allah has hidden all beauty around us in a wonderful manner; diamonds are in mines deep inside, pearls are at the depth of the sea, the beautiful evening star Venus is seen only at early mornings or at early evenings as it remains close to the Sun by 48 degrees maximum as seen from the Earth, Moon when it is full at light rises after the Sun has set and when people have retired from activity and so women, the symbol of charm and beauty, are commanded to take care about HEJAB (see Surah NOOR, the 24th Surah, verse-31, and see Surah AHZAAB, the 33rd Surah, verse-59); Al-Hamdu Lillah.
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17-Narrated Sahl bin Sa'd As-Sa'idi:
Allah's Apostle went to establish peace among Bani 'Amr bin 'Auf. In the meantime the time of prayer was due and the Mu'adh-dhin went to Abu Bakr and said, "Will you lead the prayer, so that I may pronounce the Iqama?" Abu Bakr replied in the affirmative and led the prayer. Allah's Apostle came while the people were still praying and he entered the rows of the praying people till he stood in the (first row). The people clapped their hands. Abu Bakr never glanced sideways in his prayer but when the people continued clapping, Abu Bakr looked and saw Allah's Apostle. Allah's Apostle beckoned him to stay at his place. Abu Bakr raised his hands and thanked Allah for that order of Allah's Apostle and then he retreated till he reached the first row. Allah's Apostle went forward and led the prayer. When Allah's Apostle finished the prayer, he said, "O Abu Bakr! What prevented you from staying when I ordered you to do so?" Abu Bakr replied, "How can Ibn Abi Quhafa (Abu Bakr) dare to lead the prayer in the presence of Allah's Apostle?" Then Allah's Apostle said, "Why did you clap so much? If something happens to anyone during his prayer he should say Subhan Allah. If he says so he will be attended to, for clapping is for women."
(Note the comment at Hadith-16)
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18-Narrated Ibn Juraij:
'Ata' told me that he had heard Jabir bin 'Abdullah saying, "The Prophet stood up to offer the prayer of the 'Id ul Fitr. He first offered the prayer and then delivered the Khutba. After finishing it he got down (from the pulpit) and went towards the women and advised them while he was leaning on Bilal's hand. Bilal was spreading out his garment where the women were putting their alms." I asked 'Ata' whether it was the Zakat of 'Id ul Fitr. He said, "No, it was just alms given at that time. Some lady put her finger ring and the others would do the same." I said, (to 'Ata'), "Do you think that it is incumbent upon the Imam to give advice to the women (on 'Id day)?" He said, "No doubt, it is incumbent upon the Imams to do so and why should they not do so?" Al-Hasan bin Muslim told me that Ibn Abbas had said, "I join the Prophet, Abu Bakr, Umar and 'Uthman in the 'Id ul Fitr prayers. They used to offer the prayer before the Khutba and then they used to deliver the Khutba afterwards. Once the Prophet came out (for the 'Id prayer) as if I were just observing him waving to the people to sit down. He, then accompanied by Bilal, came crossing the rows till he reached the women. He recited the following verse: 'O Prophet! When the believing women come to you to take the oath of fealty to you . . . (to the end of the verse) (60.12).' After finishing the recitation he said, "O ladies! Are you fulfilling your covenant?" None except one woman said, "Yes." Hasan did not know who was that woman. The Prophet said, "Then give alms." Bilal spread his garment and said, "Keep on giving alms. Let my father and mother sacrifice their lives for you (ladies)." So the ladies kept on putting their Fatkhs (big rings) and other kinds of rings in Bilal's garment." Abdur-Razaq said, " 'Fatkhs' is a big ring which used to be worn in the (Pre-Islamic) period of ignorance.
Note that the attendance of women at the JAMA’AH of Eid-Salah is not prohibited; it also tells that it is well for women to donate things of value for the Islamic cause from their personal belongings and certainly every person has to answer at AKHIRAT individually; note that though it was allowed for women to attend EID-SALAH at the times of the Prophet (PBUH) yet ULAMA generally and explicitly disallow women now for such attendance due to general occurrence of FITNAH; note also that just after the passing away of the Prophet (PBUH) many SAHABA that allowed such attendance revised their attitude and disallowed it as the times of the Prophet (PBUH) were highly virtuous but they were seeing clearly that the people still had to learn Islam much, as means of communication were not high and whatever means were available they were not much sophisticated; with people getting into Islam in great number without getting fully aware of the Islamic Teachings did pose threat to Islamic Teachings; note also that even when the women were allowed this attendance at the times of the Prophet (PBUH) they were told that it is better to read SALAH at home and if they do come at mosque (that was allowed even for the regular SALAH then) they must not take-up any kind of make up or such clothes that might attract men; with time, this attendance of women at mosques ceased and understandably, this outcome has taken place for the better for sure; Al-Hamdu Lillah.
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19-Narrated Abdullah bin 'Umar:
I heard Allah's Apostle saying, "Everyone of you is a guardian, and responsible for what is in his custody. The ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband's house and is responsible for it, and a servant is a guardian of his master's property and is responsible for it." I heard that from Allah's Apostle and I think that the Prophet also said, "A man is a guardian of is father's property and is responsible for it, so all of you are guardians and responsible for your wards and things under your care."
Note that the only aim of life is to worship Allah at all times and at all places; He is the Creator of all and He is the True Authority; note also that every person has some authority at his/her own status and as such, every person has to care about that authority according to the commands of Allah; the Hadith notes the liability where the dealing is between a commanding person and his/her subordinates; to give advice is the right of the people and to command keeping that advice in view is the right of the ruler (the Administrator); to give advice is the right of the children and to decide for the situation is the right of the Parents; to give advice is the right of the wife and to make important decisions for both of them (and for their children) is the right of the husband; the notable point here is that there should be no command and no advice against the principles of Islam; Al-Hamdu Lillah.
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20-Narrated Um Salama:
The husband of a lady died and her eyes became sore and the people mentioned her story to the Prophet They asked him whether it was permissible for her to use kohl as her eyes were exposed to danger. He said, "Previously, when one of you was bereaved by a husband she would stay in her dirty clothes in a bad unhealthy house (for one year), and when a dog passed by, she would throw a globe of dung. Now, (she should observe the prescribed period Idda) for four months and ten days.'
Note that the IDDAH on the death of a woman’s husband is four months and ten days for her counting the day of death as the day-one; IDDAH is the waiting period after which the woman can re-marry if she proposes to someone who accepts it (note that widow is allowed to do so herself) or gets proposal that she accepts; if she is pregnant at the time then her IDDAH would be up-to the time she gives birth to the child, whether later than the specified period or lesser than it; Ahadith also clarify that only the husband is such a person on whose death, a woman can mourn for four months and ten days (that is her Iddah) and she must not grieve over any other person for more than three days; everyone has to die and this fact must not be ignored any-time any-where; with its acceptance she must go on living a normal life, even when her partnership with her husband that has ended might have been a long one, once her Iddah is over; this Hadith points out a practice that some woman used to do before the advent of Islam at Arabia when they completed the period of Iddah that they threw dung of camels with force in front of them after wiping them on their bodies that was accepted if some woman willed for it as a custom and this was taken an indication that filth has gone away from her now as after that only, she took a bath after the long time of Iddah while in Islam she must not refrain from bathing in Iddah; Al-Hamdu Lillah.
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21-Narrated Um 'Atiyya:
The Prophet said, "It is not lawful for a lady who believes in Allah and the Last Day, to mourn for more than three days for a dead person, except for her husband, in which case she should neither put kohl in her eyes, nor perfume herself, nor wear dyed clothes, except a garment of 'Asb" Um 'Atiyya added: The Prophet said, "She should not use perfume except when she becomes clean from her menses whereupon she can use Qust, and Azfar (two kinds of grass).
(Note the comment at Hadith-20)
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22-Narrated Abu Sa'id:
The women requested the Prophet, "Please fix a day for us." So the Prophet preached to them and said, "A woman whose three children died would be screened from the Hell Fire by them," Hearing that, a woman asked, "If two died?" The Prophet replied, "Even two (would screen her from the (Hell) Fire. " And Abu Huraira added, "Those children should be below the age of puberty. "
Note that to bear the death of even one minor child is a demanding task for sure; even the Prophet (PBUH) had tears in his eyes when he saw IBRAHIM, his 15-months old child, dying in his hands; to bear such grief at the onset of the occurrence (even when only one of the children dies at childhood) with total patience becomes a shield against the hell-fire and Allah know better; Al-Hamdu Lillah.
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23-Narrated Abu Said Al-Khudri:
Some women requested the Prophet to fix a day for them as the men were taking all his time. On that he promised them one day for religious lessons and commandments. Once during such a lesson the Prophet said, "A woman whose three children die will be shielded by them from the Hell fire." On that a woman asked, "If only two die?" He replied, "Even two (will shield her from the Hell-fire)."
(Note the comment at Hadith-22)
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24-Narrated Jabir:
My father's mutilated body was brought to the Prophet and was placed in front of him. I went to uncover his face but my companions forbade me. Then mourning cries of a lady were heard, and it was said that she was either the daughter or the sister of Amr. The Prophet said, "Why is she crying?" Or said, "Do not cry, for the angels are still shading him with their wings." (Al-Bukhari asked Sadqa, a sub-narrator, "Does the narration include the expression: 'Till he was lifted?' " The latter replied, "Jabir may have said it.")
Note that at the times of extreme sorrow, it is not right to scream & shriek and tear clothes & beat the head and the chest that people (especially women) did at the era of JAHILIYYAH before Islam took hold; note also that at the time of happiness, it is not right to shriek like people do at the fast music at this moment of time in glee and that also is named as RANNATU-SHAYTAN; both of these voices are highly wrong; Islam asks for high sobriety at times when emotions might run high; Al-Hamdu Lillah.
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25-Narrated Qaza'a, the slave of Ziyad:
Abu Said who participated in twelve Ghazawat with the Prophet PBUH said, "I heard four things from Allah's Apostle (or I narrate them from the Prophet) which won my admiration and appreciation.
They are:
1. "No lady should travel without her husband or without a Dhu-Mahram for a two-days' journey.
2. No fasting is permissible on two days of 'Id-al-Fitr, and 'Id-al-Adha.
3. No prayer (may be offered) after two prayers: after the 'Asr prayer till the sun set and after the morning prayer till the sun rises.
4. Not to travel (for visiting) except for three mosques: Masjid-al-Haram (in Mecca), my Mosque (in Medina), and Masjid-al-Aqsa (in Jerusalem)."
Note that DHU-MAHRAM for a woman are those men to whom her marriage is not allowed; these are her family members i.e. her father, her brothers, her sons etc.; while NA-MEHRAM for her are those men to any of whom her marriage is allowed if she is or would have been un-married; the Hadith here tells us that she is not allowed to travel alone without MEHRAM for two days’ journey ; the point to note is that when the situation of law & order is highly disturbed somewhere she is not allowed to travel alone even for a day without MEHRAM or her husband while in normal situation of law & order, she is allowed the travel that takes partial time of a day (but that does not include the time after Isha’); however, if it is for more than a day then she would have to take the company of MEHRAM or her husband; note also that the travel includes the days of stay too during the travel somewhere outside the destination; the point to note is that a Muslim man must not remain alone with a woman unrelated to him (i.e. NA-MEHRAM) and he must try his best to avoid such situations as much as possible even if it is for educational needs, medical needs or for needs of justice; note also that it is not allowed to keep SAUM at the days of EID (AL-FITR & AL-ADHA); there is a Hadith narrated by Umar Ibn Al-Khattab that the Prophet PBUH said, “As for the Eid ul-Fitr, it is your breakfast after your fasts, and an Eid for Muslims; And, as for the day of sacrifice (Adha), eat the flesh of your sacrifice”; note also that there are three plus two timings in the twenty four hours when to read SALAH is disallowed; the three are when the Sun is rising, when it is overhead and when it is setting; the two are when a person has read his FAJR-SALAH then until the Sun rises fully, he must not read any SALAH and when he has read his ASR-SALAH then until the Sun sets fully, he must not read any SALAH; however, ULAMA of repute have allowed reading SALAH of funeral even at these two occasions mentioned but not at the three mentioned before; note also that one Salah at Masjid-Nabawi (the mosque of the Prophet PBUH) is 1000 times more in good returns if accepted at the court of Allah except for the Salah at Bayt-Allah (the house of Allah at Makkah i.e. Masjid-Haraam); if someone goes to any mosque other than the three Mosques (that are Masjid Haram at Makkah, Masjid Nabawi at Medina and Masjid Aqsa at Jerusalem) by intention in vacation that is disallowed; however, going somewhere by intention in general and then visiting mosques being there does not pose any issue; in other words, journey by intention for any mosque is not allowed except for these three mentioned here as the good return for Salah is very high in each of these three mosques; Al-Hamdu Lillah.
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26-Narrated Abu Juhaifa:
The Prophet forbade the use of the price of (sucking out) blood and the price of a dog, the one who takes usury the one who gives usury, the woman who practices tattooing and the woman who gets herself tattooed.
Note that there used to be persons at that time who used to cure people of different diseases by sucking-out blood from the site of affliction by mouth; this needed force in sucking and it did make things better many times for the afflicted people so it was an accepted way of cure in those times but it did cause bad blood to fill the mouth of the cupper (the person sucking out blood) at times and that was not appreciable; the remuneration of the cupper is MAKRUH-TANZIHI (that means it is not strictly avoidable though that work and its returns in the amount of money have some feature of dislike in it); note also that it is allowed to keep the dog that is for hunting, for security of the cattle, for watching the crop-fields (and even for the tracking of criminals) so this type of dog might be sold or bought without any problem; the prohibition here is for the price of the dog that is kept as a pet or just uselessly for play mentioning with ease on inquiry that it is for watching the house; transactions for these dogs are not allowed; note also that Islamic teachings do not allow women to beautify themselves by un-natural ways and this also includes plastic surgery except when it is done to straighten some defective facial features; women are commanded to keep inside homes until some high necessity demands that they leave homes to see to it; then they would have to take HEJAB covering the whole body except eyes (at an environment affected with FITNAH) or covering the whole body except the face, both hands and both feet (at an Islamic Environment); their judgment depending on attitudes of men of the environment they live in; they are not allowed to show their adornment to men and come out of homes in such manner that asks attraction towards the beauty of their physique; that implies clearly that they must avoid all the make-up at the face and the body to the extent possible for them taking simplicity in living; Al-Hamdu Lillah.
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27-Narrated Abu Talha :
The Prophet said, "Angels do not enter a house in which there is a dog or there are pictures."
Note that Islam does not appreciate keeping dogs as pets and the trading of dogs in not allowed for that reason; when the purchase or the sale of dogs is made for the protection of cattle or crop-field (or even for hunting or tracking down criminals), its trading is allowed; note also that Islam prohibits making or taking pictures of living creatures even if it is by modern means as the prohibition is in general including all pictures of living-beings made by any means; however many of ULAMA, though not all of them, have allowed the use of TV if that use is kept in some necessary moral limit (and time-limit) with only few women there that care highly about morals; that ruling stands for the computer too that must be used for the good needs of study, spread of the Islamic Teachings and for such light entertainment that does not violate morality as asked by the Islamic Teachings; note that in the current era, spread and use of pictures of living beings have put an adverse effect on the command of HEJAB but keeping to Ahadith, the over-all guidance of ULAMA in this respect does allow some exceptions to the making and taking pictures of living-beings; note that the pictures that are not of living-beings are allowed to make and take unconditionally so that is not the issue but note about the pictures of living-beings that they are allowed taking in use by any of these points; the first point is that they are put on floor and come in feet and places where their presence denotes disrespect to them; the second point is that they are so small that it is difficult to judge their detail with naked eye; the third point is that they are among the play-things of children with some defect that might not be some major defect like not having an ear or not having hair; the fourth point is that they are to be taken for identity for official needs with reservation to the photographs of women that must not be asked and where extremely necessary due to uncaring attitude towards the Islamic Teachings of unworthy people at the administration, that has to be for necessity up-to necessity with as much HEJAB as humanly possible; these are the exceptional places where pictures of living beings might be taken into use; in the situation we live in, we must make DUA to Allah for the betterment of the situation in all our SALAH for sure; at this present era, Muslim women must see to this matter themselves that they do not allow their photos to be taken even at ceremonies and even at occasions of picnic; but where that is necessary due to official needs they must try to give the photographs as decently as possible with clothes and the scarf well-taken without putting even those official photos into open in any way as that is out of the Islamic etiquette totally and Allah knows better; Al-Hamdu Lillah.
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28-Narrated Muslim:
We were with Masruq at the house of Yasar bin Numair. Masruq saw pictures on his terrace and said, "I heard 'Abdullah saying that he heard the Prophet saying, "The people who will receive the severest punishment from Allah will be the picture makers.'"
(Note the comment at Hadith-27)
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29-Narrated 'Aisha:
I never used to leave in the Prophet house anything carrying images or crosses but he obliterated it.
(Note the comment at Hadith-27)
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30-Narrated 'Aisha:
Allah's Apostle returned from a journey when I had placed a curtain of mine having pictures over (the door of) a chamber of mine. When Allah's Apostle saw it, he tore it and said, "The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allah's creations." So we turned it (i.e., the curtain) into one or two cushions.
(Note the comment at Hadith-27)
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31-Narrated Anas bin Malik:
Abu Talha had a child who was sick. Once, while Abu Talha was out, the child died. When Abu Talha returned home, he asked, "How does my son fare?" Um Salaim (his wife) replied, "He is quieter than he has ever been." Then she brought supper for him and he took his supper and slept with her. When he had finished, she said (to him), "Bury the child (as he's dead)." Next morning Abu Talha came to Allah's Apostle and told him about that. The Prophet said (to him), "Did you sleep with your wife last night?" Abu Talha said, "Yes". The Prophet said, "O Allah! Bestow your blessing on them as regards that night of theirs." Um Sulaim gave birth to a boy. Abu Talha told me to take care of the child till it was taken to the Prophet. Then Abu Talha took the child to the Prophet and Um Sulaim sent some dates along with the child. The Prophet took the child (on his lap) and asked if there was something with him. The people replied, "Yes, a few dates." The Prophet took a date, chewed it, took some of it out of his mouth, put it into the child's mouth and did Tahnik for him with that, and named him 'Abdullah.
Note that UMM-SULAIM was a patient women who tackled matters by her own good sense with regards to Islam; she did not inform her husband about the death of the infant as she thought that what has happened, has already happened and at this moment of night when he has arrived hungry & tired, it would not be feasible to trouble him by this information; he buried the child later when he got the news of his death; the Prophet PBUH made DUA for the couple and UMM-SULAIM conceived another child soon; the Prophet PBUH applied TAHNIK for it at its birth and the birth of this child became the compensation for that child they had lost due to its death; note that TAHNIK means to chew some sweet edible (dates preferably but honey is also good for it) and put little of that totally chewed thing into the mouth of the new-born; Al-Hamdu Lillah.
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32-Narrated Zainab bint Um Salama:
Um Sulaim said, "O Allah's Apostle! Verily Allah is not shy of (telling you) the truth. Is it essential for a woman to take a bath after she had a wet dream (nocturnal sexual discharge)?" He said, "Yes, if she notices discharge. On that Um Salama laughed and said, "Does a woman get a (nocturnal sexual) discharge?" He said, "How then does (her) son resemble her (his mother)?"
Note that seeing nocturnal dream that is sexual in nature is not enough to make bath obligatory but if the dreamer (male or female) finds some moisture at the clothes (as the Hadith notes) then he or she must take bath necessarily; if the person is totally sure that this is not the impression by the emission then he or she might omit taking bath and it would not affect the purity of the body at all; the Hadith also marks that the woman in need to know such issue that might be delicate in nature can ask about it for her guidance from the knowledgeable sober man who is at authority among Muslims; it is praiseworthy that Umm-Sulaim asked this question to the Prophet Muhammad PBUH for the guidance of all times and places; generally in the current times, a woman must present such issues to the knowledgeable woman that has the good capability to answer her well upon such delicate issues; Al-Hamdu Lillah.
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33- Narrated 'Ata bin Abi Rabah:
Ibn 'Abbas said to me, "Shall I show you a woman of the people of Paradise?" I said, "Yes." He said, "This black lady came to the Prophet and said, 'I get attacks of epilepsy and my body becomes uncovered; please invoke Allah for me.' The Prophet said (to her), 'If you wish, be patient and you will have (enter) Paradise; and if you wish, I will invoke Allah to cure you.' She said, 'I will remain patient,' and added, 'but I become uncovered, so please invoke Allah for me that I may not become uncovered.' So he invoked Allah for her."
Note that the Muslim Woman has to care for HEJAB at all times and places; this Hadith tells us that even in IDHTIRAR, it is necessary to care for the command of SATAR by all Muslims in general; the Hadith marks the highly significant point that any cure to the physical ailment faced by the woman whatsoever might be rejected by her in the asking of high good-returns at AKHIRAT and this guidance demands highly to avoid the treatment with admittance at hospitals as that is becoming most challenging to Islamic teachings nowadays; this is mostly due to the ignorance of Islamic Moral Values generally found among the male medical staff (doctors and paramedical personnel at hospitals included) with no one to put the strict check then and there; please note well that it is totally better to avoid all major surgeries both for the Muslim Man and the Muslim Woman in these current times to the utmost possibility though understandably, afflictions relating to bones, especially fractures, are most severe for both the men and the women certainly; so taking utmost care to avoid major surgery, the modern cure at such fractures might be asked from some capable Muslim person who does have concern to the Islamic Teachings with the utmost care of own too towards Islam as noted with minimum of the time consumed and with total attachment to the values of decency; Al-Hamdu Lillah.
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34-Narrated Aisha:
A lady along with her two daughters came to me asking (for some alms), but she found nothing with me except one date which I gave to her and she divided it between her two daughters, and did not eat anything herself, and then she got up and went away. Then the Prophet came in and I informed him about this story. He said, "Whoever is put to trial by these daughters and he treats them generously (with benevolence) then these daughters will act as a shield for him from Hell-Fire."
Note that in Arabia in those days especially before the Holy Prophet Muhammad PBUH started the TABLIGH of Islam, many of men took the birth of daughters as insult to them; even now in few countries, a daughter is considered a liability to bear while a son is considered an asset; here these Ahadith clarify the merits of daughters as regards to AKHIRAT and a Muslim person (man or woman) who has two or three daughters (especially when he has no son) must rejoice if he does not worry that he has been given daughters only and takes care about their needs to the best of his capability; he would certainly find the facing of his accounts at HASHR most easy insha Allah; in 46th verse of SURAH KAHF, the Eighteenth Surah in the Holy Book Quran, Allah has said “Wealth and sons are an adornment of the life of this world; and AL-BAQIAAT AS-SALIHAAT are better with your Lord in reward and better in expectation”; here the term AL-BAQIAAT AS-SALIHAAT (the remaining of good) means the good deeds done but many MUFASSIREEN (persons well-versed in understanding the Holy Book) have taken it also to mean “good daughters” that a man leaves behind in the world who go on praying to Allah for betterment in his state long after he has died; Al-Hamdu Lillah.
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35-Narrated 'Aisha:
The Prophet said, "When a woman gives in charity from her house meals in Allah's Cause without spoiling her husband's property, she will get a reward for it, and her husband will also get the reward for his earnings and the storekeeper (or the treasurer) will get a reward likewise."
Note that it is not allowed for the wife to give anything in charity unless she has taken the permission of her husband for it who is one of worthy Muslims though she takes the thing she is giving away in charity as unworthy in value totally; this ruling also applies to the treasurer that is trusted for the status he has; the wife if she gives charity from something that is permitted and likewise the treasurer permitted to care about someone in need from the resources he has been trusted upon, they both would get their own share of the virtuous deed without lessening any good returns of the husband and the owner of the resources respectively; if the husband spends more than necessity on his household but not becoming extravagant then that becomes SADAQAH to him while the wife has the general permission to spend some of his amounts that she might receive without his knowledge on the genuine necessities of the household if he, being thrifty, does not provide her the rightful amount needed for that; note also that charity mentioned here at the Hadith are the SADAQAH that is MUSTAHAB (praiseworthy) and not ZAKAH that is obligatory as each one has to pay it by his own resources when alive; after his death if his ZAKAH of the previous session is still payable, third of his amount left could see to it or someone close might give the amount of his ZAKAH on his behalf; ZAKAH of the current session would insha-Allah be waived as the specific date set for the obligation is yet ahead; Al-Hamdu Lillah.
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36-Narrated Sahl bin Sa'd:
The people used to pray with the Prophet tying their Izars around their necks because of their small sizes and the women were directed that they should not raise their heads from the prostrations till the men had sat straight.
Note that the Hadith guides that where there is some chance that the SATAR of the man would come into the unrelated woman’s view (or the other way round) then it is highly necessary for all to care about the Islamic Teachings that ask to avoid all such view; this also is the command according to the fifth verse of Surah MOMINOON at the Holy Book Quran (see Surah 23 – from the beginning to verse-11); there is another authentic Hadith and that also is reported by Sahl ibn Sa’d Saidi (RA) that a man peeped into the room of the Prophet (PBUH) through on aperture; he had a comb with which he was scratching his hair and he said, “If I had known that you were peeping inside then I would have poked your eyes with it; seeking permission is initiated only because of the eyes”; note well that TAQADDUS (sanctity, specially the sanctity of women) can never be violated at any time, at any place as Islam commands and this can clearly be understood by the fact that a man dying from hunger can eat a swine if available to save his life (though even at that time too its a sin but Allah has said in the Holy Book Quran that He will forgive that) but to eat a human body even in such kind of IDHTIRAR (situation of utmost necessity) is not allowed and a man must die from hunger as death has to come someday & somewhere, but he must not eat from the human body due to its sanctity; this tells that the use of filth in utmost necessity up-to that necessity, always considering it a filth only, is tolerable yet violation of sanctity is not tolerable even in the situation of total IDHTIRAR; may Allah guide every Muslim person to righteousness; Al-Hamdu Lillah.
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37-Narrated Sahl:
The men used to pray with the Prophet with their Izars tied around their necks as boys used to do; therefore the Prophet told the women not to raise their heads till the men sat down straight (while praying).
(Note the comment at Hadith-36)
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38-Narrated Um Salama:
Whenever Allah's Apostle finished his prayers with Taslim, the women would get up and he would stay on for a while in his place before getting up. Ibn Shihab said, "I think (and Allah knows better), that the purpose of his stay was that the women might leave before the men who had finished their prayer. "
Note that Islam is most strict in the matters of HIYA and HEJAB and this Hadith also guides to this matter as it asks clearly that the Muslim women must not intermingle with unrelated men in any manner whatsoever; the Islamic Teachings denote clearly that both men & women have their own respective fields of activity and that the Muslim woman must not leave her home except for some necessity and must not talk to unrelated men except for some necessity; there even she has to be exact in her speech; we all certainly have to follow this wonderful moral guidance in all the good manner possible for us all; Al-Hamdu Lillah.
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39-Narrated 'Aisha:
When the Prophet got the news of the death of Ibn Haritha, Ja'far and Ibn Rawaha he sat down and looked sad and I was looking at him through the chink of the door. A man came and told him about the crying of the women of Ja'far. The Prophet ordered him to forbid them. The man went and came back saying that he had told them but they did not listen to him. The Prophet (PBUH) said, "Forbid them." So again he went and came back for the third time and said, "O Allah's Apostle! By Allah, they did not listen to us at all." ('Aisha added): Allah's Apostle ordered him to go and put dust in their mouths. I said, (to that man) "May Allah stick your nose in the dust (i.e. humiliate you)! You could neither (persuade the women to) fulfill the order of Allah's Apostle nor did you relieve Allah's Apostle from fatigue.”
Note that it is disallowed to cry screamingly over some deceased person creating a commotion, however, tears that come to eyes due to high emotions without complaint and any voice are not blameworthy; in the times of JAHILLIYA (the era before the Prophet PBUH invited towards Islam), there were people who made a fuss on the death of someone in the family especially women used to create a havoc by their screaming and shrieking beating their heads and chests indecently; it also tells that when the good IMAM (the guide to issues) is at agony over something, his good followers must be soothing towards him rather than become troublesome to him; the incident when the three named SAHABA achieved SHAHADAT was the battle of MAUTA in which the Muslims had challenged the Roman Empire; due to this battle, the Prophet PBUH gave Khalid RA the title of “the sword of Allah” when he managed to bring all the Muslim warriors out of the grip of the enemy amazingly after the SHAHADAT of the three good commanders though he was not assigned the command; he had converted to Islam though his father Walid was the most bitter enemy to Islam; due to this title, he never fell dead at the battlefield as he died at his house on his bed and in fact, he won almost all of the many battles he commanded against the enemy after the passing away of the Prophet in which the most significant battle was YARMOK that he fought against two hundred thousand fighters of the Roman Empire with forty thousand Muslim warriors; the conquest there by the blessing of Allah that He provided due to Khalid’s wonderful planning of the war finally ended the rule of the Roman Empire at whole of the vast area of Syria; Al-Hamdu Lillah.
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40- Narrated Abu Huraira:
The Prophet said, "The best women are the riders of the camels and the righteous among the women of Quraish. They are the kindest women to their children in their childhood and the more careful women of the property of their husbands."
Note that the Hadith at study tells about the merits of the Arab women in general and of the women of Quraish specifically; the Hadith provides the reason for this too and as such, directs all Muslim women to develop such traits to gain high respect of all that is to develop tenderness in attitude in the rearing of children and strict care not to spend uselessly from the amount her husband has provided her for the household expenses according to needs in any manner; Al-Hamdu Lillah.
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41-Narrated Um 'Atiyya:
At the time of giving the pledge of allegiance to the Prophet one of the conditions was that we would not wail, but it was not fulfilled except by five women and they are Um Sulaim, Um Al-'Ala', the daughter of Abi Sabra (the wife of Muadh), and two other women; or the daughter of Abi Sabra and the wife of Muadh and another woman.
Note that the Hadith names the women that strictly cared for their allegiance to the Prophet PBUH but it does not necessarily mean that other of these could not keep to it; rather it might be that other of them showed some lack in that allegiance once or twice; however, it does show the high virtues of the women named here in the Hadith; note the comment at Hadith-39 too; Al-Hamdu Lillah.
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42-Narrated 'Aisha:
I said, "O Allah's Apostle! We consider Jihad as the best deed." The Prophet said, "The best Jihad (for women) is Hajj Mabrur. "
Note that HAJJ MABRUR is the HAJJ that is accepted at the court of Allah; it washes away the sins of the person completely and even brings ease in the worldly life; the sheet of deeds of the HAJI becomes clear of sins and only the good-deeds remain; that is why if Allah accepts the HAJJ, it shows in the life of the person, male or female, clearly; he/she becomes a better person and gets TAUFIQ (the power of good deeds to attract other good deeds) of such works that are praiseworthy at the court of Allah; as women had no liability to fight wars that brought huge rewards at AKHIRAT so the Prophet PBUH told the compensation to it for them in this Hadith that is to perform HAJJ MABRUR; Al-Hamdu Lillah.
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43-The Prophet (PBUH) said, "If a lady gives meals (in charity) from her husband's house without spoiling her husband's property, she will get a reward and her husband will also get a reward likewise. The husband will get a reward because of his earnings and the woman because of her spending."
(Note the comment at Hadith-35)
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44-Narrated Abu Huraira:
Allah's Apostle said, "It is not lawful for a lady to fast (Nawafil i.e. not obligatory) without the permission of her husband when he is at home; and she should not allow anyone to enter his house except with his permission; and if she spends of his wealth (on charitable purposes) without being ordered by him, he will get half of the reward."
Note that the woman is not allowed to keep the optional Saum (fast) without the consent of her husband (though she would keep the obligatory Saum without such permission) as her Saum asks him to stop from nearing her and also asks him to care for her IFTAR (her foods at the sunset) so it does put some impression on him too; this is the right of the husband upon his wife that she cares about his direction in all her matters at hand as much as possible; she is not allowed to let anyone from her MEHRAM relatives (that are the most near-relatives to her) enter their home if he does not like him and she must take care about all that has been given in her custody; note that NA-MEHRUM are not allowed to visit her anytime unless the husband has allowed that so that she might provide Islamic Guidance to them at some specific occasion with care to HEJAB; note also that the phrase “without being ordered by him” means that he has not forbidden her to spend the amounts at her custody at the charity she wills; if the wife cares for the rights of her husband with acceptance to his authority over her at this worldly life then the husband has to value her presence with him as much as possible caring for her physical necessities and more than that, for her spiritual need to realize the Truth in all issues of the life; this Hadith clarifies that both the husband & wife must have high trust upon each other and they both must never break that trust with total care to keep to commands of Allah; Al-Hamdu Lillah.
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45-Narrated Abu Huraira:
The Prophet said, "An adulterer, at the time he is committing illegal sexual intercourse is not a believer; and a person, at the time of drinking an alcoholic drink is not a believer; and a thief, at the time of stealing, is not a believer."
Note that the highest of sins especially that ask for HADD (the specific respective punishments to them according to the command of Allah) are such wrongs that the true Muslim person would not commit them at all at any time & place; another version of this Hadith includes the fourth of HADD too that is robbery which is committed by high force; note well that there are five of HADD in total that are extremely heinous acts and the Muslim person must totally avoid them; the fifth one is to abuse someone unjustly of adultery; though by the ruling of FIQH, the Muslim person does not get out of the fold of Islam by any of these most deadly sins if he/she considers that as extreme wrong and takes his/her own self as highly wrongful to attempt any one of these yet what the Hadith points out here clearly is that the true Muslim would never even take nearness to any of such heinous sins as Islam highly detests these terrible five sins among all sins; as such, it asks Muslims to keep totally away from all of these without fail keeping total attention towards Allah only; this Hadith does show the filthiness of these all five sins that are at HADD and especially the filth that is related to adultery (Surah Bani-Israel tells us in the verse-32, ‘do not go even near to adultery, as it is shameful act and an evil way’); may Allah save all Muslims from all of these heinous sins; Al-Hamdu Lillah.
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C-About the Veil of Women
46-Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes).
The command of HEJAB came at the last of the fifth year of HIJRAH; Umar RA was highly concerned to get such command from Allah as he could feel that the Islamic Environment in the making at the time did ask for it; note that this term “HEJAB” has three aspects to it; one is that a Muslim woman must not leave her home except for some necessity (the decision about necessity would be hers, though it is highly praiseworthy that she cares about her husband’s view about it, when she understands and cares in practice about the basic teachings of Islam); second is that when she goes out of her home on some necessity and the environment is such that men care not to trouble her in any way especially that nobody does ask her to deviate from Islamic teachings in any way then she can go out with face, hands up-to wrist and feet up-to ankles uncovered though even then covering of the whole body plus hair is totally necessary and if the environment is otherwise, then she must take care to cover even her face totally except for eyes; the third aspect is connected to the first that as soon as the necessity ends, she has to return to the home without waste of time as the basic place for her activity is her home for sure; this clearly tells that HEJAB is related both to her physique and to her attitude; this also is notable that the Islamic Commands cared to separate women from men even at the reading of SALAH then when they came to the Mosque for it and so it was clear that they must remain to such specific field of activity that appreciates their physique and preserves their natural tendency; women also did understand this attitude of reservation well and so against their attitude at the period of JAHILLIYAH, tried to avoid intermingling with men; Saudah RA was a tall lady and had come out in the night for some genuine necessity that might be relieving of the natural call; there used to be specific places outside homes for that where women went at night; Umar called her willfully to mark the point that leaving homes for women without veil that they are recognized is disallowed; it might be that he did not realize the reason for which she had come out and thought that it is something unnecessary; however, Allah revealed the command of HEJAB then to Prophet Muhammad PBUH at Surah AHZAAB (verse-59) and certainly the Holy Book Quran and the SUNNAH of the Prophet enlighten Muslims towards high morality by total clarification of this wonderful command; it gives the true security to the sanctity of the Woman and puts the Man to high relief that his household is totally safe from all of wrongs that take place by the Satanic touch; Al-Hamdu Lillah.
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47-Narrated Aiyub:
Hafsa said, 'We used to forbid our young women to go out for the two 'Id prayers. A woman came and stayed at the palace of Bani Khalaf and she narrated about her sister whose husband took part in twelve holy battles along with the Prophet and her sister was with her husband in six (out of these twelve). She (the woman's sister) said, "We used to treat the wounded, look after the patients and once I asked the Prophet, 'Is there any harm for any of us to stay at home if she doesn't have a veil?' He said, 'She should cover herself with the veil of her companion and should participate in the good deeds and in the religious gathering of the Muslims.' When Um 'Atiya came I asked her whether she had heard it from the Prophet. She replied, "Yes. May my father be sacrificed for him (the Prophet)! (Whenever she mentioned the Prophet she used to say, 'May my father be sacrificed for him) I have heard the Prophet saying, 'The unmarried young virgins and the mature girl who stay often screened or the young unmarried virgins who often stay screened and the menstruating women should come out and participate in the good deeds as well as the religious gathering of the faithful believers but the menstruating women should keep away from the Musalla (praying place).' " Hafsa asked Um 'Atiya surprisingly, "Do you say the menstruating women?" She replied, "Doesn't a menstruating woman attend 'Arafat (Hajj) and such and such (other deeds)?"
The command of HEJAB asked then (and asks even now) for taking up veil even at tasks the Muslim women were allowed to perform outside their homes as the Hadith indicates; note here that though it was allowed for women to attend EID-SALAH (and even other of SALAH) at the times of the Prophet (PBUH) yet ULAMA generally and explicitly disallow women now for such attendance due to general occurrence of FITNAH; note also that just after the passing away of the Prophet (PBUH) many SAHABA that allowed such attendance revised their stance and disallowed it; the times of Prophet (PBUH) were highly virtuous but they were seeing clearly that the people still had to learn Islam much as means of communication were not high and whatever means were available they were not much sophisticated; with people getting into Islam in huge number without getting fully aware of the Islamic Teachings did pose threat to the Islamic Teachings; they are disallowed at the battlefield too as of now because their attendance at that time when physical warfare was the custom of the day, was due to the low number of fighting men; it was highly unsafe to employ any of the fighting men at the care of wounded persons; note here that even when they were allowed to attend Salah at the times of the Prophet (PBUH) they were told that it is better to read SALAH at home and if they do come at mosque they must not take-up any of such dresses or any of such attitudes that might attract men towards them, leaving the mosque immediately after obligatory SALAH without any chance to intermingle with men there; with time, this attendance of women at mosques ceased totally and understandably, this outcome has taken place for the better for sure; Al-Hamdu Lillah.
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48-Narrated Um 'Atiya:
We were ordered to bring out our menstruating women and veiled women in the religious gatherings and invocation of Muslims on the two 'Id festivals. These menstruating women were to keep away from their Musalla. A woman asked, "O Allah's Apostle ' What about one who does not have a veil?" He said, "Let her share the veil of her companion."
(Note the comment at Hadith-47)
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49-Narrated 'Aisha:
Allah's Apostle used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes unrecognized.
(Note the comment at Hadith-47)
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50-Narrated 'Uqba bin 'Amir:
Allah's Apostle said, "Beware of entering upon the ladies." A man from the Ansar said, "Allah's Apostle! What about Al-Hamu the in-laws of the wife (the brothers of her husband or his nephews etc.)?" The Prophet replied: The in-laws of the wife are death itself.
The command of HEJAB asks the Muslim women to observe total reservation in her dress and her attitude in front of NA-MEHRAM persons where facing them is necessary for her; note that MEHRAM for a woman are those men to whom her marriage is not allowed and that are her family members i.e. her father, her brothers etc.; NA-MEHRAM for her are those men to any of whom her marriage is allowed if she is or would have been un-married; Ahadith tell us explicitly that she is not allowed to travel alone somewhere without MEHRAM (or without her husband); note that HAMU specifically means the brother of the husband here, elder or younger, and though the command of HEJAB might be somewhat relaxed where the living is in the joint-family yet the Muslim women have to observe it up-to necessity; one of notable points here is that a Muslim man must not remain alone with a woman unrelated to him (i.e. NA-MEHRAM) and he must try his best to avoid such situations as much as possible even if it is for educational needs, medical needs or for needs of justice; Al-Hamdu Lillah.
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51-Narrated Aisha:
that Aflah the brother of Abu Al-Qu'ais, her foster uncle, came, asking permission to enter upon her after the Verse of Al-Hijab (the use of veils by women) was revealed. 'Aisha added: I did not allow him to enter, but when Allah's Apostle came, I told him what I had done, and he ordered me to give him permission.
The command of HEJAB prohibits the man to make any visit to the woman that is not his MEHRAM and if there is some high necessity for him to visit some NA-MEHRAM woman, she must have one or two MEHRAM relatives with her at the time; note here that such relations that take place due to suckling become MEHRAM (relatives that can not be married) and it is allowed then for such MEHRAM man to visit the woman at necessity; Al-Hamdu Lillah.
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52-Narrated 'Umar (bin Al-Khattab):
My Lord agreed with me in three things:
1. I said, "O Allah's Apostle, I wish we took the station of Abraham as our praying place (for some of our prayers). So came the Divine Inspiration: And take you (people) the station of Abraham as a place of prayer (for some of your prayers e.g. two Rakat of Tawaf of Ka'ba)" (2.125).
2. And as regards the (verse of) the veiling of the women, I said, 'O Allah's Apostle! I wish you ordered your wives to cover themselves from the men because good and bad ones talk to them.' So the verse (in Surah-AHZAAB) of veiling of the women was revealed.
3. Once the wives of the Prophet made a united front against the Prophet and I said to them, 'It may be if he (the Prophet) divorced you, (all) that his Lord (Allah) will give him instead of you wives better than you.' So this verse (the same as I had said) was revealed" (66.5).
The command of HEJAB is blessing to the Muslim Woman as it grants her security from those of men that have little of such moral sense that Islam asks of them (note with this the comment at Hadith-46); the Hadith here tells about the good judgment of Umar RA as Allah accepted his good desire about the three things mentioned and descended verses to that effect in the Holy Book Quran; Al-Hamdu Lillah.
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53-Narrated 'Aisha:
Once Sauda bint Zam'a went out at night for some need, and 'Umar saw her, and recognizing her, he said (to her), "By Allah, O Sauda! You cannot hide yourself from us." So she returned to the Prophet and mentioned that to him while he was sitting in my dwelling taking his supper and holding a bone covered with meat in his hand. Then the Divine Inspiration was revealed to him and when that state was over, he (the Prophet was saying: "O women! You have been allowed by Allah to go out for your needs."
(Note the comment at Hadith-46)
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54-Narrated Safiya bint Shaiba:
'Aisha used to say: "When (the Verse): "They should draw their veils over their necks and bosoms," was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces."
(Note the comment at Hadith-46)
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55-Narrated Anas:
I know (about) the Hijab (the order of veiling of women) more than anybody else. Ubai bin Ka'b used to ask me about it. Allah's Apostle became the bridegroom of Zainab bint Jahsh whom he married at Medina. After the sun had risen high in the sky, the Prophet invited the people to a meal. Allah's Apostle remained sitting and some people remained sitting with him after the other guests had left. Then Allah's Apostle got up and went away, and I too, followed him till he reached the door of 'Aisha's room. Then he thought that the people must have left the place by then, so he returned and I also returned with him. Behold, the people were still sitting at their places. So he went back again for the second time, and I went along with him too. When we reached the door of 'Aisha's room, he returned and I also returned with him to see that the people had left. Thereupon the Prophet hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed.
The command of HEJAB descended at the last of the fifth year of HIJRAH in Surah AHZAAB; here the reference provided by ANAS-RA is to the verse-53 of the Surah that descended when the Prophet PBUH had married ZAYNAB-RA; it reads, “O you who believe! do not enter the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished-- but when you are invited, enter, and when you have taken the food, then disperse-- not seeking to listen to talk; surely this troubles the Prophet, but he forbears from you, and Allah does not forbear from the truth; And when you ask of them (the wives of the Prophet PBUH) any goods, ask of them from behind a curtain; this is purer for your hearts and (for) their hearts; and it does not befit you that you should give trouble to the Apostle of Allah, nor that you should marry his wives after him ever; surely this is grievous in the sight of Allah”; Al-Hamdu Lillah.
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56-Narrated Anas bin Malik:
The Verse of Al-Hijab (veiling of women) was revealed in connection with Zainab bint Jahsh. On the day of her marriage with him, the Prophet gave a wedding banquet with bread and meat; and she used to boast before other wives of the Prophet and used to say, "Allah gave me into marriage (of the Prophet) in the Heavens."
(Note the comment at Hadith-55)
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57-Narrated Anas bin Malik:
The Verse: 'But you did hide in your mind that which Allah was about to make manifest.' (33.37) was revealed concerning Zainab bint Jahsh and Zaid bin Haritha.
The command of HEJAB came at Surah AHZAAB as noted before at the occasion of marriage of the Prophet PBUH with Zaynab bint Jahsh when Zaid ibn Haritha had divorced her; she could not adjust herself with Zaid as she had high status due to her tribe and Zaid was freed slave of the Prophet PBUH; however, Allah provided him high status by mentioning him by name at AHZAAB and he is the only companion of the Prophet PBUH named in the Holy Book Quran; note that the Prophet PBUH concealed his intention to marry Zaynab to compensate for the mental anguish that she would experience at the divorce by Zayd; she did not want to marry Zayd at the first place yet had accepted his proposal on the direction of the Prophet PBUH; Allah willed to marry her to the Prophet PBUH so that every Muslim person knows well in clear terms that the relationship that the man makes by his tongue do not ask for rulings that are related to such relationship; note that Zaid was the adopted son of the Prophet PBUH and the decision to marry Zainab after her divorce that he made on the command of Allah was very hard on him at that environment yet Allah set the issue well in clear terms by His blessing towards him; Al-Hamdu Lillah.
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58-Narrated Anas:
The Prophet stayed for three days between Khaibar and Medina, and there he consummated his marriage to Safiyya bint Huyai. I invited the Muslims to the wedding banquet in which neither meat nor bread was offered. He ordered for leather dining-sheets to be spread, and dates, dried yoghurt and butter were laid on it, and that was the Prophet's wedding banquet. The Muslims wondered, "Is she (Saffiyya) considered as his wife or his slave girl?" Then they said, "If he orders her to veil herself, she will be one of the mothers of the Believers; but if he does not order her to veil herself, she will be a slave girl. So when the Prophet proceeded from there, he spared her a space behind him (on his she-camel) and put a screening veil between her and the people.
The command of HEJAB was somewhat relaxed for the slave women when slavery prevailed; however, as slavery is obsolete now (and all praise is to Allah for that), HEJAB now relates to all Muslim women as noted before; SAFIYAH bint HUYAYE was the daughter of the chief of the clan and she came in custody of Muslims with others that became slaves to Muslims after the conquest at KYHYBER according to the custom of the day; she was taken by the Prophet PBUH as one of his respectable wives when she took up Islam by her own free will; he freed her then that was said to be her MEHR for which she was grateful to the Prophet PBUH; there are Ahadith that do tell us that her virtuous character did win the approval of the Prophet PBUH; Al-Hamdu Lillah.
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59-Narrated Anas bin Malik:
We were in the company of the Prophet while returning from 'Usfan, and Allah's Apostle was riding his she-camel keeping Safiya bint Huyay riding behind him. His she-camel slipped and both of them fell down. Abu Talha jumped from his camel and said, "O Allah's Apostle! May Allah sacrifice me for you." The Prophet said, "Take care of the lady." So, Abu Talha covered his face with a garment and went to Safiya and covered her with it, and then he set right the condition of their she-camel so that both of them rode, and we were encircling Allah's Apostle like a cover. When we approached Medina, the Prophet said, "We are returning with repentance and worshipping and praising our Lord." He kept on saying this till he entered Medina.
The command of HEJAB asks Muslim men too to care for the women that they are not troubled in any way to fulfill that command; it also asks that they should take necessary steps to provide for its ease at the Islamic Environment; for this reason the Prophet directed Abu-Talha to care for SAFIYA; note that there is Hadith that tells that women have much delicacy for which every good person must necessarily care (note with this the comment at Hadith-8); Abu Talha was the step-father of Anas & his younger brother and very lenient and friendly to both of the children; Al-Hamdu Lillah.
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60-Narrated Anas:
Um (the mother of) Haritha came to Allah's Apostle after Haritha had been martyred on the Day (of the battle) of Badr by an arrow thrown by an unknown person. She said, "O Allah's Apostle! You know the position of Haritha in my heart (i.e. how dear to me he was), so if he is in Paradise, I will not weep for him, or otherwise, you will see what I will do." The Prophet said, "Are you mad? Is there only one Paradise? There are many Paradises, and he is in the highest Paradise of Firdaus." The Prophet added, "A forenoon journey or an after noon journey in Allah's Cause is better than the whole world and whatever is in it; and a place equal to an arrow bow of anyone of you, or a place equal to a foot in Paradise is better than the whole world and whatever is in it; and if one of the women of Paradise looked at the earth, she would fill the whole space between them (the earth and the heaven) with light, and would fill whatever is in between them, with perfume, and the veil of her face is better than the whole world and whatever is in it."
The command of HEJAB applies to the women at JANNAH too whom only their respective husbands would see; the Holy Book Quran tells us that “And (there in JANNAH are) pure, beautiful ones, the like of the hidden pearls” (Surah WAQI’AH-22 & 23); these ladies of JANNAH that are called HOORS are amazingly beautiful and their bodies would seem to emit light because of their beauty and this light actually would be visible no matter how many garments they wear (note that these beautiful garments would be beautiful silken robes but not see-through); so we are informed that at JANNAH only the husband would see his women of JANNAH, his virtuous wives at the world included among them transformed to amazingly beautiful women too like HOORS; the Hadith here notes the fact that JANNAH has sections, the highest of which is FIRDAUS; it is the height of true success that the true Muslim person gets place in that highest of JANNAH; it needs for the true Muslim person to keep total attention towards Allah only at all times and at all places for all of the life that he or she lives here; Al-Hamdu Lillah.
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D-About Rights of the Wife
61-Narrated 'Uqba:
The Prophet said: "The stipulations most entitled to be abided by are those with which you are given the right to enjoy the (women's) private parts (i.e. the stipulations of the marriage contract)."
Relating to Marriage, there are two aspects; one is that it is an agreement between a man and a woman and the other is that it is a relationship of love; these two matters relate to ADL (Law) and EHSAAN (Natural good tendency) respectively; the difference of ADL and EHSAAN in this respect might be understood by the fact that Islam does not put the woman necessarily responsible for cooking food for her husband yet at the level of EHSAAN, Islam asks her to do it without any complaints as routine; for the man it is one of the matters of life yet for the woman, if she wants to live as highly pious person and marries a man who recognizes the true aim of life that is to worship Allah only, it is the life itself; though allowed to keep four women in marriage, it is highly better for the man to marry only one or two of women in these current times caring about their physical necessities and their spiritual guidance towards the Truth as told in the Holy Book Quran; in these current times it is better for men to take as less responsibility in worldly matters as possible and efforts must be guided to keep to the Islamic practice; he must call people towards the practice of Islam as much as possible and that asks for ample time and less responsibility with care only for subsistence; marriage comes into this context only if totally necessary where a man feels highly vulnerable to shameful deeds; marriage is highly preferred for such men in Islam who feel highly troubled with specific feelings towards women as it keeps the Muslim man safe from shameful sins; however, if good control over such feelings is totally possible with no inclination practically towards unrelated women even for some conversation then it is better for men to marry in thirties and for that matter, late-thirties is even better taking up Saum (fasting) as much as possible; whenever the man marries, he must take care about all the liability that falls on him for the wife before asking for his rights to her; there is an authentic Hadith that says, “The best among you is the best one to his family and I am the best among you to my family; and when one of you dies, do not speak ill of him”; Al-Hamdu Lillah.
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62-Narrated 'Aisha:
Allah's Apostle said, "It is essential to have the consent of a virgin (for the marriage). I said, "A virgin feels shy." The Prophet; said, "Her silence means her consent.”
Relating to Marriage, Ahadith do clarify well that the father who is guardian to the virgin girl would see where he must give her hand in marriage though he is bound to ask her consent; if she keeps silent that is also understandably her consent by tradition; note that though he would choose her husband at first yet his decision would only be put into practice when the girl gives her consent for it; however, the widow has the right to decide for herself and she can accept the proposal given directly to her without consulting her father though it is better that she does so; the girl might be in four positions in respect to decide for her marriage; young virgin (who is under the authority of her father in the matter of marriage though he would care to her consent); mature virgin (who also is under the authority of her father in the matter of marriage like the young virgin though he would care to her consent); mature widow (who would decide the matrimonial issue for herself); young widow (who also would decide the matrimonial issue for herself); this does clarify that the age-factor is not of much consequence in this respect and as such the stance of those ULAMA seems preferable that base their rulings about the issue on the criteria whether the girl is widow or not; and Allah knows better; Al-Hamdu Lillah.
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63-Narrated 'Aisha:
I asked the Prophet, "O Allah's Apostle! Should the women be asked for their consent to their marriage?" He said, "Yes." I said, "A virgin, if asked, feels shy and keeps quiet." He said, "Her silence means her consent."
(Note the comment at Hadith-62)
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64-Narrated Ibn 'Abbas :
The Prophet said, "No man should stay with a lady in seclusion except in the presence of a Dhu-Muhram." A man stood up and said, "O Allah's Apostle! My wife has gone out intending to perform the Hajj and I have been enrolled (in the army) for such-and-such campaign." The Prophet said, "Return and perform the Hajj with your wife."
(Note the comment at Hadith-50)
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65-Narrated Sahl bin Sa’d:
A lady came to Allah's Apostle and said, "O Allah's Apostle! I have come to you to offer myself to you." He raised his eyes and looked at her and then lowered his head. When the lady saw that he did not make any decision, she sat down. On that, a man from his companions got up and said. "O Allah's Apostle! If you are not in need of this woman, then marry her to me." Allah's Apostle said, "Do you have anything to offer her?" He replied. "No, by Allah, O Allah's Apostle!" The Prophet said to him, "Go to your family and see if you can find something.' The man went and returned, saying, "No, by Allah, O Allah's Apostle! I have not found anything." The Prophet said, "Try to find something, even if it is an iron ring.'' He went again and returned, saying, "No, by Allah, O Allah's Apostle, not even an iron ring, but I have this waist sheet of mine." The man had no upper garment, so he intended to give her, half his waist sheet. So Allah's Apostle said, ''What would she do with your waist sheet? If you wear it, she will have nothing of it over her body, and if she wears it, you will have nothing over your body." So that man sat for a long period and then got up, and Allah's Apostle saw him going away, so he ordered somebody to call him. When he came, the Prophet asked him, " How much of the Qur'an do you know?" He replied, "I know such Surat and such Surat and such Surat," and went on counting it, The Prophet asked him, "Can you recite it by heart?" he replied, "Yes." The Prophet said, "Go, I have married this lady to you for the amount of the Qur'an you know by heart."
Relating to Marriage, this Hadith is interesting in the sense that when the woman presented herself to the Prophet (PBUH) for marriage, he did not ask if she had been married before or not, being divorced or widow now; and if not then does she have a guardian; from where had she come (as it was clear that nobody there knew her and she seemed to have come from out of Medina); in fact, the Prophet (PBUH) did not ask anything from her, though he might have if a man had not offered to marry her, and he let her wait for quite a time; the man who offered to marry her was poor indeed for he had nothing to give to the woman as her MEHR; note that the man had asked the Prophet (PBUH) to give her in his marriage and this tells that he thought her to be a virgin lady who had no guardian; the rule being that the girl who has no guardian at all, his guardian would be the head of the state; the man was either desperate or either at those times too there existed something like “love at the first sight” as he was ready to share the cloth on him 50 to 50 that he would give half of what he wears to the lady; however, the Prophet PBUH responded that certainly this would not do as then he would not even have the necessary cover on him; although the Prophet did marry her to him yet that was on the condition that he would teach her the SURAH he knows from the Holy Book Quran and the matter ended smoothly; Al-Hamdu Lillah.
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66-Narrated Anas:
Allah's Apostle took an oath that he would not go to his wives for one month as his foot had been sprained. He stayed in an upper room when 'Umar went to him and said, "Have you divorced your wives?" He said, "No, but I have taken an oath that I would not go to them for one month." The Prophet stayed there for twenty-nine days, and then came down and went to his wives.
Relating to Marriage, there is an issue in FIQH that is termed as EELA; it means that oath by the Islamic Jurisprudence that a man might take not to go near his wife or wives for four months ahead; if someone takes such an oath for lesser period than four months then this is an ordinary oath and that also is sometimes called EELA though it is not actually that by the rulings of FIQH; note that the Prophet (PBUH) had made an ordinary oath once to keep away from all his wives for a month as mentioned at the Hadith here and that also sometimes is loosely termed as EELA; he gave the expiation for his oath after one month (that is after 29 days as lunar calendar have months either of 29 days or of 30 days depending on the sighting of the Moon) and did not prolong the matter that settled then & there smoothly; Al-Hamdu Lillah.
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67-Narrated Anas bin Malik:
Allah's Apostle took an oath that he would abstain from his wives, and at that time his leg had been sprained. So he stayed in the Mashruba (an attic room) of his for 29 days. Then he came down, and they (the people) said, "O Allah's Apostle! You took an oath to abstain from your wives for one month." He said, "The month is of twenty nine days."
(Note the comment at Hadith-66)
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68-Narrated Sa’d bin Abi Waqqas:
Once Umar asked the leave to see Allah's Apostle in whose company there were some Quraishi women who were talking to him and asking him for more financial support raising their voices. When 'Umar asked permission to enter the women got up (quickly) hurrying to screen themselves. When Allah's Apostle admitted 'Umar, Allah's Apostle was smiling, 'Umar asked, "O Allah's Apostle! May Allah keep you happy always." Allah's Apostle said, "I am astonished at these women who were with me. As soon as they heard your voice, they hastened to screen themselves." 'Umar said, "O Allah's Apostle! You have more right to be feared by them." Then he addressed (those women) saying, "O enemies of your own souls! Do you fear me and not Allah's Apostle ?" They replied. "Yes, for you are a fearful and fierce man as compared with Allah's Apostle." On that Allah's Apostle said (to 'Umar), "By Him in Whose Hands my life is, whenever Satan sees you taking a path, he follows a path other than yours."
Relating to Marriage, this point is notable that the man must see to the physical necessities and the spiritual need of his wives; however if he does care to provide them well by his acceptable standard of living, then they must not complain upon any lack in provisions; Umar-RA was such person that wherever he found injustice, he showed fury that made the persons committing injustice fear him a lot; here the women knew that they were not justified in their complaint and that made them take guard as Umar entered the scene; they did show the courage to criticize Umar with diplomacy putting him in comparison to the Prophet PBUH when he indicated their mistake; however the Prophet PBUH praised his fury that was totally well-suited then and gave credit to his character; Al-Hamdu Lillah.
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69-Narrated 'Urwa bin Az-Zubair:
that he asked 'Aisha, saying to her, "O Mother! (In what connection was this Verse revealed):'If you fear that you shall not be able to deal justly with orphan girls (to the end of the verse) that your right hands possess?" (4:3) Aisha said, "O my nephew! It was about the female orphan under the protection of her guardian who was interested in her beauty and wealth and wanted to marry her with a little or reduced Mahr. So such guardians were forbidden to marry female orphans unless they deal with them justly and give their full Mahr; and they were ordered to marry women other than them." 'Aisha added, "(Later) the people asked Allah's Apostle, for instructions, and then Allah revealed: 'They ask your instruction concerning the women . . . And yet whom you desire to marry.' (4:127) So Allah revealed to them in this Verse that-if a female orphan had wealth and beauty, they desired to marry her and were interested in her noble descent and the reduction of her Mahr; but if she was not desired by them because of her lack in fortune and beauty they left her and married some other woman. So, as they used to leave her when they had no interest in her, they had no right to marry her if they had the desire to do so, unless they deal justly with her and gave her a full amount of Mahr."
Relating to marriage, it is necessary that the woman does approve the proposal of the marriage given; the man even has to ask consent for marriage from the orphan NA-MEHRAM girl that is in the care of his household as his authority over her would not be enough to take her as his wife; note that the ripe age of men and small age of girls are not of much concern when they do come to adulthood as shown by the commencement of their monthly periods when the bond seems compatible in other ways clearly; if the guardian decides to marry himself the NA-MEHRAM girl in his care, he must provide all security to her as her husband and give her the rightful MEHR she deserves in her own custody even if she already has wealth; the verse also indicates that if the guardian gives the orphan girl into marriage to someone (and it is his liability to marry her somewhere with care to her if he does not marry her himself), he would make sure that she does get the needed security by the husband who cares for her in all manner and pays her the total rightful MEHR that would come in her custody; Al-Hamdu Lillah.
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70-Narrated Aisha:
There was an orphan (girl) under the care of a man. He married her and she owned a date palm (garden). He married her just because of that and not because he loved her. So the Divine Verse came regarding his case: "If you fear that you shall not be able to deal justly with the orphan girls..." (4.3) The sub-narrator added: I think he (i.e. another sub-narrator) said, "That orphan girl was his partner in that date-palm (garden) and in his property."
(Note the comment at Hadith-69)
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71-Narrated 'Abdullah bin 'Umar:
that he had divorced his wife while she was menstruating during the lifetime of Allah's Apostle. 'Umar bin Al-Khattab asked Allah's Apostle about that. Allah's Apostle said, "Order him (your son) to take her back and keep her till she is clean and then to wait till she gets her next period and becomes clean again, whereupon, if he wishes to keep her, he can do so, and if he wishes to divorce her he can divorce her before having sexual intercourse with her; and that is the prescribed period which Allah has fixed for the women meant to be divorced."
Relating to Marriage, note here that once married, Islam highly disapproves of divorce; it is said that even when it is allowed at utmost necessity, it is the most loathsome among the allowed things by Islam; the word used in Arabic for divorce is THALAQ which means “to release some bondage”; if there remains no option but to go for that after consideration of the matter for quite a while from every aspect, then the SUNNAH way is to pronounce the divorce once to the wife when the wife is in the state of physical purity and the man has not committed sexual intercourse with her in that purity; she would then pass her IDDAH of three months and the good thing about this bad matter of divorce is that he can reverse the decision during the IDDAH without asking consent of his wife (she gave it when she married him) and keep her as his wife though one pronouncement of divorce ends for him; there remains two more only for the whole life now as the man has the right of three pronouncements of divorce in total; if he wants to leave her it is not necessary that he does pronounce the other two divorces too to end-up the matter and the woman has the right to marry someone else after she has passed her IDDAH now being out of his bondage with only the one divorce that he had pronounced initially as he loses the two others for good; the divorce that is given irrevocably by pronouncing the words of divorce three times at once is named as MUGHALLAZA and it is BID’AH (that means any such practice that challenges the teachings of SUNNAH); however, it would take place and also the divorce that is given at the period of menses to the wife is also BID’AH though that divorce also takes place and it is single in counting so it is revocable and must be revoked; there are some notable points for this matter and presently our study would take them up; the first point to note is that the man has the right to divorce and the woman does not have that right; the second point to note is that according to Islamic teachings the expression of divorce in words by the man to his wife puts the divorce in effect and he has the right to pronounce the divorce three times so he can keep the marriage intact with his wife if he has pronounced the divorce up-to two times; the third point to note is that the divorce that is pronounced once or twice is RAJA’I (revocable) and he can still keep his wife in his marriage but if the words to divorce are expressed three times that divorce becomes MUGHALLAZA (irrevocable) and they would no longer remain man and wife; the fourth point to note is that if the divorce is given by some vague words as for saying to the wife that ‘your matter has ended with me’ or words like that then the intention of the man values a lot so if he says he intended nothing but said those words to mean that he was not happy with his wife’s attitude towards him so it is nothing and if he says that he intended divorce by that then her wife would get one of divorces from him that is revocable if he intends; the fifth point to note is that if the husband says such words that render the choice of divorce to the wife saying words like ‘the matter of our marriage is in your hands so it would be as you decide’ then it would depend on her choice to remain with him or leave him by putting divorce on her own self and that would only be one even if she pronounces it many times upon her own self on behalf of her husband so her husband would lose one of divorces he has the right to and he could still keep her as his wife if he wills; the sixth point to note is that there is a very serious debate at present times on the issue if the man has used the words to divorce his wife in one sitting a number of times yet he clarifies that he intended only one divorce and the repetition was just to make the point clear so how should the matter be taken; without taking-up the detail here, the point to note here is that ULAMA among the SUNNI Muslims take such divorce as MUGHALLAZA while ULAMA among AHLE-HADITH Muslims take it as one; the seventh point to note is that provisions for sustenance and shelter has to be provided by the husband necessarily to his wife whom he has divorced in RAJA’I manner in her IDDAH and that is also necessary if the wife is in pregnancy, no matter whatever the manner of divorce has been taken-up in such situation, until she gives birth to the child; Al-Hamdu Lillah.
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72-Narrated 'Aisha :
Three principles were established because of Barira: (i) When Barira was manumitted she was given the option (to remain with her slave husband or not). (ii) Allah's Apostle said "The Wala (of the slave) is for the one who manumits (the slave). (iii) When Allah's Apostle entered (the house), he saw a cooking pot on the fire but he was given bread and meat soup from the soup of the home. The Prophet said, "Didn't I see the cooking pot (on the fire)?" It was said, "That is the meat given in charity to Barira, and you do not eat the (things given in) charity." The Prophet said, "It is an object of charity for Barira, and it is a present for us."
Relating to Marriage when that was among the slave man and the slave woman, we have some interesting features here; these are that Barira (RA) was the slave-girl of Ayesha (RA) whom she had allowed freedom; her husband Mughith (RA) was a slave, black in color, in custody of some other people at the time Barira was set free; a slave was considered unworthy to become husband to free woman then so she was given the option if she would remain in her marriage or not; if he had been a free man, she would not have got the option to accept or reject him; she very understandably took the option to leave him according to the custom of the day and that grieved him highly; in another version of this Hadith, we have that she was asked by the Prophet (PBUH) to revise her decision and accept him and she enquired if that was the Prophet’s command or his recommendation so when the Prophet (PBUH) told her that it was his recommendation only so she did not revise her decision and left Mughith; afterwards, Mugith was also freed yet the damage was done to him as she had already rejected him and the choice was only given at the initial time at her freedom; but now, slavery is obsolete and it would insha Allah never take place again; Al-Hamdu Lillah; Barira stood by Sayyidah Ayesha (RA) when Sayyidah was blamed very wrongly with highly shameful act (and it is strange that there always are some unscrupulous people present in the environment who do blurt-out much wrongs about pious women as even Marium, Salam on her, was not spared); Surah Noor, the twenty-fourth Surah, defended Sayyidah casting-away all evil talk about her at the time; Al-Hamdu Lillah; note that the female owners wanted to get the inheritance in the event of Barira’s death and the Prophet (PBUH) told Ayesha to go ahead in assisting Barira without worrying about conditions as Ayesha only would be liable to get the WALA (inheritance from Barira) as she is providing her the liberty that she wants; note also that the Prophet PBUH was not allowed to consume SADAQA but he did accept gifts and the meat was SADAQA to Barira but it was gifted by her to the household; Al-Hamdu Lillah.
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73-Narrated 'Aisha:
Hind bint 'Utba came and said, "O Allah's Apostle! Abu Sufyan is a miser so is it sinful of me to feed our children from his property?" Allah's Apostle said, "No except if you take for your needs what is just and reasonable. "
(Note the comment at Hadith-35)
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74-Narrated Al-Awza:
I asked Az-Zuhri, "Which of the wives of the Prophet sought refuge with Allah from him?" He said "I was told by 'Urwa that 'Aisha said, 'When the daughter of Al-Jaun was brought to Allah's Apostle (as his bride) and he went near her, she said, "I seek refuge with Allah from you." He said, "You have sought refuge with The Great; return to your family."
Relating to Marriage, it is necessary that the woman has provided consent to marry the man who has proposed her in clear terms; if the man finds any kind of suspicion at this delicate issue, he must keep away from its formation at the first place as not to trouble the woman he intends to be his companion in the life ahead; the matter reported here is very sad in this manner that this lady (daughter of Al-Jaun) had provided her consent to marry the Prophet PBUH though she was not totally aware of his esteemed status in total then; she was misguided by the few women at where she took abode that it is better in effect if she says in front of the Prophet PBUH that she seeks refuge with Allah from him; she did so and after such utterance by her due to her misconception, the Prophet PBUH left her on her own (not taking her into his marriage) asking her to return to her family; another version of this Hadith that is coming ahead tells us that she was highly remorseful to lose this opportunity to become one of the esteemed wives of the Prophet PBUH after she realized that she had unknowingly committed grave mistake; Al-Hamdu Lillah.
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75-Narrated Sahl bin Sad:
An Arab lady was mentioned to the Prophet so he asked Abu Usaid As-Sa'idi to send for her, and he sent for her and she came and stayed in the castle of Bani Sa'ida. The Prophet came out and went to her and entered upon her. Behold, it was a lady sitting with a drooping head. When the Prophet spoke to her, she said, "I seek refuge with Allah from you." He said, "I grant you refuge from me." They said to her, "Do you know who this is?" She said, "No." They said, "This is Allah's Apostle who has come to command your hand in marriage." She said, "I am very unlucky to lose this chance." Then the Prophet and his companions went towards the shed of Bani Sa'ida and sat there. Then he said, "Give us water, O Sahl!" So I took out this drinking bowl and gave them water in it. The sub-narrator added: Sahl took out for us that very drinking bowl and we all drank from it. Later on Umar bin 'Abdul 'Aziz requested Sahl to give it to him as a present, and he gave it to him as a present.
(Note the comment at Hadith-74)
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E-About Rights of the Husband
76-Narrated Nafi:
Ibn 'Umar used to say about the Ila (which Allah defined in the Holy Book), "If the period of Ila expires, then the husband has either to retain his wife in a handsome manner or to divorce her as Allah has ordered." Ibn 'Umar added, "When the period of four months has expired, the husband should be put in prison so that he should divorce his wife, but the divorce does not occur unless the husband himself declares it. This has been mentioned by 'Uthman, 'Ali, Abu Ad-Darda, 'Aisha and twelve other companions of the Prophet ."
ILA (or EELA) means that oath by the Islamic Jurisprudence that a man might take not to go near his wife or wives for four months ahead; if someone takes such an oath for lesser period than four months then this is an ordinary oath and that also is sometimes called EELA though it is not actually that by the rulings of FIQH; the husband either keeps his wife in marriage after four months maximum or either he leaves her pronouncing divorce to her as the necessary period to keep away from her by oath is four months; if the man takes up such containment yet not by oath then it does not affect marriage adversely even after four months; note here that to put the man in prison if he does not leave his wife after four-months’ EELA is the own notion of IBNE-UMAR RA that is totally unfeasible at the current times; the other SAHABA agreed to his ruling that the man who makes EELA has to either keep his wife/wives after 4 months in his marriage or either divorce them as without divorce, she/they would still remain in his marriage; in today’s scenario, it is most feasible that men are jailed only up-to 8 months maximum where extremely necessary (in accordance to the detail I, MSD, have provided at “The Islamic Guidelines”) while women & children are not to be jailed for any reason whatsoever; Al-Hamdu Lillah.
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77-Narrated Al-Hasan:
The sister of Ma'qil bin Yasar was married to a man and then that man divorced her and remained away from her till her period of the 'Iddah expired. Then he demanded for her hand in marriage, but Ma'qil got angry out of pride and haughtiness and said, "He kept away from her when he could still retain her, and now he demands her hand again?" So Ma'qil disagreed to remarry her to him. Then Allah revealed: 'When you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands.' (2:232) So the Prophet sent for Ma'qil and recited to him (Allah's order) and consequently Ma'qil gave up his pride and haughtiness and yielded to Allah's order.
IDDAH means the waiting period of the woman to validate marriage again to someone after divorce (three months counted by the period of menses) or after the death of her husband (four months and ten days considering the day of his death the day-1); if she is pregnant then the child-birth terminates her IDDAH in both cases whether later than the prescribed time or much earlier; if the divorce is revocable then the husband might marry her again even after her IDDAH if he wants her to accompany him in the life ahead; note that even the RAJA’I (revocable) divorce ends the marriage after IDDAH though unlike MUGHALLAZA (irrevocable), the man might marry her again in RAJA’I even after the IDDAH (as was the matter here with the sister of Ma’qil bin Yasar) if he really wants her to remain his wife ahead; Al-Hamdu Lillah.
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78-Narrated Aisha:
regarding the Verse: 'If a wife fears cruelty or desertion on her husband's part ...') (4:128) It concerns the woman whose husband does not want to keep her with him any longer, but wants to divorce her and marry some other lady, so she says to him: 'Keep me and do not divorce me, and then marry another woman, and you may neither spend on me, nor sleep with me.' This is indicated by the Statement of Allah: 'There is no blame on them if they arrange an amicable settlement between them both, and (such) settlement is better." (4:128)
SULH means settlement or reconciliation and this term occurs in the verse-128 of Surah NISAA where it is mentioned as better when there is some dispute among the man & wife; at such occasion, the wife might leave some of her rights to keep the marriage intact; both the sides must take care that divorce does not take place as it is the last resort to problems; the verse especially denotes that when the man needs to wed some young lady and feels that he has to leave his older wife for that then she, the older wife, might surrender some of her rights to remain at his marriage that is much better as the children would not suffer by this issue; it is certainly sad if the man initiates such problem due to the natural desire towards some lady who also is the part of the problem here (and the verse points out this problem by the word “SHUH” meaning avarice that in simple words is the greed for worldly things and that relates to both the man and the young lady), it is much better that he tries to revise his attitude; however, the reconciliation might come from the older wife in the best interest of everyone involved at such times that she makes an agreement with her husband as he weds the young lady, by some sacrifice on her part and the matters of life run ahead smoothly without any disruption by the issue faced; Al-Hamdu Lillah.
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79-Narrated Asma:
Some lady said, "O Allah's Apostle! My husband has another wife, so it is sinful of me to claim that he has given me what he has not given me (in order to tease her)?" Allah's Apostle said, The one who pretends that he has been given what he has not been given, is just like the (false) one who wears two garments of ZOUR (falsehood)."
ZOUR means falsehood here in this Hadith; though Islam prohibits all fibs yet the fib that is to boost one’s own self at eyes of others is more blameworthy and that causes it to become double in effect so it is wearing of two garments of falsehood; here it also means that this fib affects not only the woman adversely who says it but also affects the husband in most negative manner when it is clear that he has not done any injustice in the matter to anyone of them; Al-Hamdu Lillah.
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80-Narrated Uqba bin Al-Harith:
That he had married Um Yahya bint Abu Ihab. He said. "A black slave-lady came and said, 'I suckled you both.' I then mentioned that to the Prophet who turned his face aside." Uqba further said, "I went to the other side and told the Prophet about it. He said, 'How can you (keep her as your wife) when the lady has said that she suckled both of you (i.e. you and your wife?)" So, the Prophet ordered him to divorce her.
RADHA’AT means suckling and it is such matter that disallows marriage of the man and the girl that have been suckled by the same woman; note here that even on the vague statement of the black woman, the Prophet (PBUH) remarked in such way on the issue that asked the man to leave the wife and ULAMA have pointed out keeping to the Hadith here that the reason actually is the mental agony this statement might have caused at the coming time if the relation was kept intact as it was not known for sure that the woman was right or wrong; the Prophet PBUH asked on the basis of EHSAN and not on the basis of ADL as ULAMA clarify that two men must be witnesses to such statement or four women other than the one claiming the suckling must be witnesses to it; the man could have kept the woman as his wife yet as noted it might have caused unnecessary mental agony ahead so the better decision was to leave her then at the beginning of the relationship though if they had lived long as man and wife then it would have been better to ask for ADL in such claims; one of the notable points here is that the relations that become MEHRAM are due to that suckling only which takes place before the child is of two years; note also that it must be in such quantity where it might be termed in clear terms as suckling; Al-Hamdu Lillah.
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81-Narrated Um-'Atiya:
We were forbidden to mourn for a dead person for more than three days except in the case of a husband for whom mourning was allowed for four months and ten days. (During that time) we were not allowed to put ko’hl in our eyes or to use perfumes or to put on colored clothes except a dress made of 'Asb (a kind of Yemen cloth, very coarse and rough). We were allowed very light perfumes at the time of taking a bath after menses and also we were forbidden to go with the funeral procession .
KOHL means some soothing medicine to eyes here; here the Hadith tells that only the husband is such a person on whose death, a woman can mourn for four months and ten days (that is her IDDAH) and she must not grieve over any other person for more than three days; everyone has to die and this fact must not be ignored any-time any-where; with its acceptance she must go on living a normal life, even when her partnership with her husband ends that might be a long one, once her IDDAH is over; note that in before the advent of Islam at Arabia when the women completed the period of IDDAH, they threw dung of camels with force in front of them after wiping them on their bodies that was accepted if some woman willed for it as one of customs then and this was taken an indication that filth has gone away from her now; after that only, she took a bath after the long time of IDDAH while in Islam she must not abstain from bathing in IDDAH; note also that women are disallowed to go with the funeral procession or assist in the burial of the dead; Al-Hamdu Lillah.
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F-About Avoidance of Adversities
82-Narrated 'Aisha:
An Ansari woman gave her daughter in marriage and the hair of the latter started falling out. The Ansari women came to the Prophet and mentioned that to him and said, "Her (my daughter's) husband suggested that I should let her wear false hair." The Prophet said, "No, (don't do that) for Allah sends His curses upon such ladies who lengthen their hair artificially."
The Islamic teachings do not allow women to beautify themselves by un-natural ways and this also includes plastic surgery except when it is done on necessity to straighten some facial features; also to put tattoos engraving the skin at the body anywhere is very bad; women are not allowed to add-up hair artificially taking some other woman’s hair or even taking synthetic hair or to show their adornment to unrelated men or to come out of homes in such manner that asks attraction towards the beauty of their physique; that implies clearly that they must avoid all the make-up at the face and the body to the extent possible for them taking simplicity in living; Ahadith do point out clearly that the Prophet (PBUH) liked simplicity highly in living and did not give any attention to refinement to the worldly life though he did care about cleanliness of the physique and had all attention towards Allah; Al-Hamdu Lillah.
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83-Narrated 'Ikrima:
Rifa'a divorced his wife whereupon 'Abdur-Rahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil (and complained to Aisha of her husband and showed her a green spot on her skin caused by beating). It was the habit of ladies to support each other, so when Allah's Apostle came, 'Aisha said, "I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!" When 'Abdur-Rahman heard that his wife had gone to the Prophet, he came with his two sons from another wife. She said, "By Allah! I have done no wrong to him but he is impotent and is as useless to me as this," holding and showing the fringe of her garment, 'Abdur-Rahman said, "By Allah, O Allah's Apostle! She has told a lie! I am very strong and can satisfy her but she is disobedient and wants to go back to Rifa'a." Allah's Apostle said, to her, "If that is your intention, then know that it is unlawful for you to remarry Rifa'a unless Abdur-Rahman has had sexual intercourse with you." Then the Prophet saw two boys with 'Abdur-Rahman and asked (him), Are these your sons?" On that 'Abdur-Rahman said, "Yes." The Prophet said, "You claim what you claim (i.e.. that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow."
The Islamic Teachings do not allow the husband to marry his wife again whom he has given divorce pronouncing it three times or telling in writing that he has divorced her three times as that is irrevocable divorce (MUGHALLAZA); he can not keep her as his wife now at such time, but if she marries another man and for some genuine reason he divorces her then it is allowed for her to marry her first husband if he so wills for that; this situation is exceptional and of-course it would not normally take place yet as there was some small probability present for it, the Holy Book Quran has remarked on the matter; see (2:229 & 230); here in this Hadith, the Prophet (PBUH) has clarified to the woman that until she lives as a wife to the man she has married, she could not return as wife to the previous husband even if he has asked for it; the words of the woman that her second husband does not have but like the edge of the garment mean that he is not capable to manage the sexual relation; two things are notable here that she put the matter with best of words to ask about her problem keeping to HIYA to the possible extent and the second is that the Prophet guided clearly that the second husband would have to manage it at least once or twice if she has to get her divorce from him and marry the first husband; this version of the Hadith also clarifies that she was wrong in presenting her case as her real intention was to go back to RIFA’A for which she had made it up; as her true intention came to light, the Prophet PBUH disallowed her the return she intended and commanded her to remain the wife to Abdur-Rahman in the true sense of the term; Al-Hamdu Lillah.
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84-Narrated Ibn Juraij:
Ibn Shihab informed me of Lian and the tradition related to it, referring to the narration of Sahl bin Sad, the brother of Bani Sa'idi He said, "An Ansari man came to Allah's Apostle and said, 'O Allah's Apostle! If a man saw another man with his wife, should he kill him, or what should he do?' So Allah revealed concerning his affair what is mentioned in the Holy Quran about the affair of those involved in a case of Lian. The Prophet said, 'Allah has given His verdict regarding you and your wife.' So they carried out Lian in the mosque while I was present there. When they had finished, the man said, "O Allah's Apostle! If I should now keep her with me as a wife then I have told a lie about her. Then he divorced her thrice before Allah's Apostle ordered him, when they had finished the Lian process. So he divorced her in front of the Prophet ." Ibn Shihab added, "After their case, it became a tradition that a couple involved in a case of Lian should be separated by divorce. That lady was pregnant then, and later on her son was called by his mother's name. Ibn Shihab said that Sahl bin Sad As'Saidi said that the Prophet said (in the above narration), "If that lady delivers a small red child like a lizard, then the lady has spoken the truth and the man was a liar, but if she delivers a child with black eyes and huge lips, then her husband has spoken the truth." Then she delivered it in the shape one would dislike (as it proved her guilty).
The Islamic Teachings do not allow to blame any woman of adultery without four angelic eye witnesses to it that are able to vouch the issue with detail; however, when the husband accuses his wife of it then, due to the delicacy of the issue, they ask for LI’AN (that means “to curse each other”); he would be asked to say four times keeping his own self in focus that he is truthful in his accusation and the fifth time he would say that if he has lied then the curse of Allah falls on him; then his wife who had been accused would say four times keeping her husband in focus that he is only a liar in his accusation and the fifth time she would say that if he has spoken the truth then the wrath of Allah falls on her (see Surah 24: verses 6 to 10); by these statements, the man keeps off the HADD (punishment) of wrongly abusing a woman from him-self while the woman too keeps off the HADD (punishment) of adultery from her-self and this matter is specifically related to the man & wife when no-one of them accepts the stance of the other; she would never come into his marriage again and she would get the custody of children that are young; if she gives birth to a child being pregnant at the time of LI’AN, he would not be referred to as the son of any particular man; in fact he would be referred to as the child that came after LI’AN and it is so very sad that in the world where doings of one affects the other, children often have to bear the adverse effects of quarrels inside the family; here the Prophet PBUH had clarified the manner by which her fib was detected though once LI’AN takes place, the verdict to abandon the issue is not revised to punish anyone so she was left on her own; Al-Hamdu Lillah.
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85-Narrated 'Aisha:
Allah's Apostle said, "O followers of Muhammad! There is none, who has a greater sense of Ghaira (self-respect) than Allah, so He has forbidden that His slave commits illegal sexual intercourse or His slave-girl commits illegal sexual intercourse. O followers of Muhammad! If you but knew what I know, you would laugh less and weep more!"
The Islamic teachings do not allow even proximity to shameful acts as the Holy Book Quran tells us that “and do not draw nigh to shameful acts, those of them which are apparent and those which are concealed” (Surah AN’AAM-151); this also tells how strictly Islam asks for HEJAB that the Muslim woman needs to observe in all the good manner possible; when the respect of Allah is challenged, it arouses His GHAIRA (the rightful anger against the wrong of shameful nature committed against His Command) and that means that unless the wrongful persons ask for forgiveness that He provides them, He would take the revenge to it; note that Islam takes GHAIRA against such wrong as positive trait to the Muslim Man even, when he keeps to commands of Allah; Al-Hamdu Lillah; it is difficult to comment upon the last part of the Hadith yet this is for sure that what we do not know was not asked of the Prophet (PBUH) to tell us so it was not in his obligations as the Prophet of Allah; perhaps this is an indication of the amazing sight that the Prophet (PBUH) had seen at MIRAJ (ascension to heavens) when he saw JANNAH (Paradise) and even JAHANNUM (Hell) and he wanted to express how amazingly wonderful the former is and how very dreadful the latter is; Al-Hamdu Lillah.
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86-Narrated Abu Juhaifa:
The Prophet cursed the lady who practices tattooing and the one who gets herself tattooed, and one who eats (takes) Riba' (usury) and the one who gives it. And he prohibited taking the price of a dog, and the money earned by prostitution, and cursed the makers of pictures.
The Islamic Teachings do not allow keeping dogs as pets and so the trading of dogs in not allowed for that reason; when the purchase or the sale of dogs is made for the protection of cattle or crop-field (or even for hunting or tracking down criminals), its trading is allowed; making the slave-woman commit the grave sin of adultery to earn money was extreme wrong (total filth) that some persons having extreme low morality used to commit at those times; note here that due to words of the Hadith, the prohibition of pictures is in general and it includes all pictures of living-beings made by any means; note also that the Islamic Teachings totally prohibit usury and ask for such Economics that is totally free of this wicked object; if good Muslims do try to see to the Islamic Manner in Economics, the subject would certainly come to the Islamic Manner in practice with time insha Allah; it needs not only the knowledge to apply the Islamic Teachings but the will & the wisdom to act for such application with the true attention towards Allah only, the True Lord; for some more detail to the study of this Hadith here, please also note with this the comments at Hadith-27 & at Hadith-82; Al-Hamdu Lillah.
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87-Narrated Abu Huraira:
The Prophet said, "If a lady slave commits illegal sexual intercourse and she is proved guilty of illegal sexual intercourse, then she should be flogged (fifty stripes) but she should not be admonished; and if she commits illegal sexual intercourse again, then she should be flogged again but should not be admonished; and if she commits illegal sexual intercourse for the third time, then she should be sold even for a hair rope."
The Islamic Teachings do not allow even the nearing to the shameful deeds as we saw at the comment upon the Hadith-85; adultery committed by the slave-woman asked for 50 lashes and this punishment is half the number of the punishment to the free woman if she falls into this total filth; as for selling the slave-woman who has taken up the shameful act, it is because that might lead to a positive psychological effect for her changing her for the better with the change of time and place; however, due to the elimination of slavery in the present times (and all praise is to Allah for this), the ruling has become obsolete; Al-Hamdu Lillah.
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88-Narrated Ibn Abu Mulaika:
Two women were stitching shoes in a house or a room. Then one of them came out with an awl driven into her hand, and she sued the other for it. The case was brought before Ibn 'Abbas; Ibn 'Abbas said, "Allah's Apostle said, 'If people were to be given what they claim (without proving their claim) the life and property of the nation would be lost.' Will you remind her (i.e. the defendant), of Allah and recite before her:--"Verily! Those who purchase a small gain at the cost of Allah's Covenant and their oaths..."(3.77) So they reminded her and she confessed. Ibn 'Abbas then said, "The Prophet said, 'The oath is to be taken by the defendant (in the absence of any proof against him)."
The Islamic Teachings do not allow the admission of such claim that has no witnesses to it; this is an important point to note in the Islamic Teachings that the person who claims ownership to something or claims about some matter must present witnesses for his claim while the defendant has to take an oath only to the effect that the claim is invalid; all claims ask to bring two male witnesses or one male witness and two female witnesses in favor of them (but issues related to HUDUD and QISAS & DIYAT ask only for male witnesses); it is better that the claimant receives an option to back-out of his claim without any dishonor to him on the basis of EHSAAN so that if the claim is wrong, it might not prove burden to the defendant in any undue manner; the notable point here is that as an exception, the accusation of adultery that relates to HUDUD (that have prescribed punishments), asks for four angelic eye witnesses to it without fail and without that, the claimant becomes liable to face QADHF (charge to abuse someone unjustly of adultery); Al-Hamdu Lillah.
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89-Narrated 'Aisha:
The people of Quraish worried about the lady from Bani Makhzum who had committed theft. They asked, "Who will intercede for her with Allah's Apostle?" Some said, "No one dare to do so except Usama bin Zaid the beloved one to Allah's Apostle ." When Usama spoke about that to Allah's Apostle Allah's Apostle said, (to him), "Do you try to intercede for somebody in a case connected with Allah's Prescribed Punishments?" Then he got up and delivered a sermon saying, "What destroyed the nations preceding you, was that if a noble amongst them stole, they would forgive him, and if a poor person amongst them stole, they would inflict Allah's Legal punishment on him. By Allah, if Fatima, the daughter of Muhammad stole, I would cut off her hand."
The Islamic Teachings do not allow to leave the person unpunished that is proved liable to the crime of HADD, whatever his worldly status might be; the Islamic Judicial System asks to cut the right hand of the thief whose crime is proven by two eye witnesses that are compatible to testify for that and the thing stolen had good value and was kept with care; it is fallacy to think that these prescribed punishments were only meant for old times thinking that people were somewhat savage then and incapable of being controlled by any other means and considering that in the modern age, people are receptive for the Truth and so can be reformed without punishment; if this foolish argument had any substance we would not be witnessing such an awesome crime rate in the atmosphere of “culture” of the “developed” countries; note that for a theft to be proved, the better stance is that two just witnesses give testimony against the thief that has stolen something or the thief himself confesses twice of his theft at different occasions; other conditions that make an act become a theft is that it is committed intentionally by a person that is sane and adult; it is not committed by the force of circumstances; it is committed to take something from a place that generally could be termed as a place of high safety; it is committed for something that is clearly in custody of someone so its owner is not vague who clearly accuses him of theft claiming unawareness that the man was taking it into his custody and its is something that does have substantial value; note that any HADD once proven, needs the prescribed respective punishment to it that no person is allowed to remove from the wrongdoer in any manner; Al-Hamdu Lillah.
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90-Narrated 'Abdullah bin 'Umar:
Allah's Apostle said, "A lady was punished because of a cat which she had imprisoned till it died. She entered the (Hell) Fire because of it, for she neither gave it food nor water as she had imprisoned it, nor set it free to eat from the vermin of the earth."
The Islamic Teachings do not allow to trouble anything that has life unless it is threatening to the human life; here the lady neither provided the necessary sustenance to the cat that she bound nor released it to get her foods by itself; note that it is extremely wrong to cage birds or wild animals as their true habitat is the skies above and woods & jungles respectively; this is one of such sins that many of Muslims do not realize; we all must see that humanity does not ask only to care about other human beings but it also means to care for all such that have life, in all the manner possible; Al-Hamdu Lillah.
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91-Narrated Ibn 'Abbas:
The Prophet cursed effeminate men who assume the manners of women (MUTASHABIEEN) and those women who assume the manners of men (MUTASHABIAAT); and he said, "Turn them out of your houses ." The Prophet turned out such-and-such man, and 'Umar turned out such-and-such woman.
The Islamic Teachings do not allow the men to take up manners like women intentionally and it also prohibits women to taking up manners like men; here the resemblance of men by women in clothes and manners is addressed as that leads to the physical features of the women come at fore and this disclosure is highly despicable in Islam that ask them strictly to observe HEJAB; but the narration also includes the prohibition to the wrong of assuming the role of men by the woman making efforts in earning of wealth without any true necessity as the responsibility for her material needs (and even the spiritual need to realize the Truth) is upon her father or if married, upon her husband; note four things about the dress for the Muslim woman here that it must not be see-through, must not be tight, must not be incomplete and must not be based on the resemblance of men as this becomes the reason to STIR the desires of men adversely seeing the initials of the prohibition in dress that is See-through, Tight, Incomplete and having Resemblance with men; note also that considering it positive, Islam has given the woman in the authority of the man at the worldly life though at AKHIRAT, they both are equals; certainly the western woman has rights yet they all are provided to her by the consideration that she is a man (and not a woman); this has led to high psychological problems as she would not live subject to her husband’s will at the world (who himself has forgotten his true status of authority) taking it erroneously an insult to her as human being; note here that men also must take care not to take up manners of women as Islam is the total natural tendency of human beings and every person must live in accordance to the status he or she is born; other attitudes than attitudes that are in accordance with Islam, are in truth psychological problems only that mostly take place due to some inferiority complex for certain at the back of the mind; note here that at this Hadith, we have the Arabic terms MUTASHABIHEEN & MUTASHABIHAAT that mean the men that resemble women and the women that resemble men respectively and this Hadith addresses both of these; however, at another version of this same Hadith, the Arabic term MUKHANNAS is also used that means Eunuch; with another authentic Hadith (see the Hadith-92 ahead) that compliments this latter version, FIQH disallows MUKHANNAS strictly to visit the unrelated women as they are taken like men by ruling clearly; Al-Hamdu Lillah.
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92-Narrated Um Salama:
that while the Prophet was with her, there was a MUKHANNAS in the house. This effeminate man said to Um Salama's brother, 'Abdullah bin Abi Umaiyya, "If Allah should make you conquer Ta'if tomorrow, I recommend that you take the daughter of Ghailan (in marriage) for (she is so fat) that she shows four folds of flesh when facing you and eight when she turns her back." (note that some fatness in women was taken as an increment to their beauty at that time) Thereupon the Prophet said (to us), "This (effeminate man) should not enter upon you (anymore)."
(Note the comment at Hadith-91)
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93-Narrated 'Abdullah:
Allah has cursed those women who practice tattooing and those who get themselves tattooed, and those who remove their face hairs, and those who create a space between their teeth artificially to look beautiful, and such women as change the features created by Allah. Why then should I not curse those whom the Prophet has cursed? And that is in Allah's Book. i.e. His Saying: 'And what the Apostle gives you take it and what he forbids you abstain (from it).' (59.7)
(Note the comment at Hadith-82)
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94-Narrated Humaid bin 'Abdur-Rahman bin 'Auf
that in the year he performed Hajj, he heard Mu'awiya bin Abi Sufyan, who was on the pulpit and was taking a tuft of hair from one of his guards, saying, "Where are your religious learned men? I heard Allah's Apostle forbidding this (false hair) and saying, 'The children of Israel were destroyed when their women started using this.'" Narrated Abu Huraira: The Prophet said, "Allah has cursed the lady who artificially lengthens (her or someone else's) hair and the one who gets her hair lengthened and the One who tattoos (herself or someone else) and the one who gets herself tattooed"
(Note the comment at Hadith-82)
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95-Narrated Ibn 'Umar :
The Prophet has cursed the lady who lengthens her hair artificially and the one who gets her hair lengthened, and also the lady who tattoos (herself or others) and the one who gets herself tattooed.
(Note the comment at Hadith-82)
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96-Narrated 'Ali bin Al-Husain:
The wives of the Prophet were with him in the mosque (while he was in Itikaf) and then they departed and the Prophet said to Safiya bint Huyai, "Don't hurry up, for I shall accompany you," (and her dwelling was in the house of Usama); the Prophet went out and in the meantime two Ansari men met him and they looked at the Prophet and passed by; the Prophet said to them, "Come here (note that) she is (my wife) Safiya bint Huyai"; they replied, "Subhan Allah, (How dare we think of evil about you) O Allah's Apostle!”; the Prophet replied, "Satan circulates in the human being as blood circulates in the body, and I was afraid lest Satan might insert an evil thought in your minds."
The Islamic Teachings do not allow the Muslim men to be alone with unrelated women; the Hadith here is interesting as the Prophet PBUH did not have any issue in addressing the SAHABA-RA passing-by to note the point that the woman accompanying him was his respectable wife SAFIYA-RA; there was no chance for any person to consider him to deviate from anything relating to the good morality yet he clarified the matter so that this is conformed that he practices the same that he teaches without taking himself as an exception to practice anything leaving the good morality; another thing that asked to clarify the matter is reported at the Hadith itself that Satan tries to lead every person (even the good Muslim) towards wrongful thoughts that might in turn, lead him to sins; he specially tries to lead them to sins by taking benefit from the inherent sense of care towards chaste women in the good men; the matter addressed at the Hadith was certainly very sensitive where it was necessary to remove the misunderstanding at the onset certainly; Al-Hamdu Lillah; note here that the circulation of blood is plainly mentioned here at the Hadith in the casual manner and this tells that the circulation of the blood has been known since ancient times; some good study of history would even establish that there are such things that are mentioned incorrectly as discoveries made in the few centuries gone-by yet they were mentioned plainly at ancient times without much emphasis to indicate them as discoveries; among these, even the roundness of the Earth (and strangely, even the movement of the Earth) and the suggestion to the water cycle are included but due to the impression of the West at current times, they are taken as recent discoveries; it is interesting to note that the West has the tendency to express erroneously that the dark ages to them were dark ages to all; it certainly shows an inferiority complex in its make-up but detail to this statement is not feasible here at these comments to the Ahadith that I, MSD, have selected for the guidance of the Muslim womenfolk; Al-Hamdu Lillah.
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Muhammad Saleem Dada
[email protected]
Continued at Enlightenment-2