Indexed OCR Text

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might invite the prophet , a Lo as the fifth of the five (meaning, four others)."
Thus he prepared a little food for him. Then he came (to the Prophet صلى اللهعليه وسلم and
صلى الله عليه وسلم invited him (with four others). A man followed them. So, the prophet
said (when they came to his home) , "O Abu Shu'ayb, a man has followed us. If you
wish you may permit him to join us (for the meal) , but if you like you may leave
him (at the door, outside). He said, "No, rather, I shall permit him (to join us)."1
COMMENTARY: It is not allowed to anyone to go to some other person's feast uninvited.
It is not allowed to a guest, too, to take along one who is not invited. If the host has given a
general permission or the guest known that the host will not object then he may take along
someone who is not invited. Thus hadith tells us other things too:
(i)
It is not allowed to enter a person's house without his permission.
(ii)
If a person invites a limited number of people and if an uninvited man goes
with them, then the guests must as a mustahab (desirable), seek the hosts
permission for him.
(iii)
It is mustahab (desirable) for the host to not prevent an uninvited guest from
eating unless the guests are inconvenienced. If a person is turned away
without eating for some reason, then he must be dealt with politely and it is
better that he is given some food if he deserves it.
Sharh us sunnah (Prophet's , Ale à . practice) also says that it is not allowed to an
uninvited person to join the feast.
Some ulama (Scholars) say that if a person invites someone and placing the food before
him makes him owner of the food then the guest has authority to eat it, or feed it to any
other man, or take it home. But, if the host lays the table spread and places the food on it
then it is a sign that he has not made the guest owner of the food. He only permits him to
eat there at the table spread. What ever is leftover, the host will take it away. Hence the
guest must sit and eat according to procedure and custom. He may neither take any of it
home nor feed another person.
It is highly laudable for people sitting around the dining mat to keep moving the platters in
front of each other on the same mat. If there are more dining mats, guests on one dining
mat must not offer the platters. To those on another mat.
SECTION II
الفضلُالثَّانِى
رضى الله عنها WALIMAH OF SAYYIDAH SAFIYAH
(٣٢٢٠) وَعَنْ آَنَّيِ آَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اوْلَمَ عَلى صَفِيَّةً بِسَوِئُقٍ وَتَمَرٍ- (رواهاحمد و الترمذى و
ابوداود وابن ماجة)
3220. Sayyiduna Anas رضى الله عنه said that the Prophet صلى اللهعليه وسلم gave the Walimah for
Sayyidah safiyah weh +, with fine flour and dates.2
COMMENTARY: A previous hadith (# 3213) about her mentions her Walimah wit h hees. It
صلى الله عليه وسلم means that both these things were served in the Walimah of the Prophet's
marriage spoke of what they found.
1 Bukhari # 5461, Muslim # 138-2036, Tirmidhi # 1101, Darimi # 2668, Musnad Ahmad 4-121.
2 Tirmidhi # 1097, Abu Dawud # 3744, Ibn Majah # 1909, Musnad Ahmad 3/110.

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PROPHET صلى الله عليه وسلم ABSTAINED FROM WORLDLY THINGS
(٣٢٢١) وَعَنْ سَفِيْئَةَ أَّ رَجُلًا ضَافَ عَلِيَّ بْنَ آنِيْ طَالِبٍ فَصَنَّعَ لَهُ طَعَامًا فَقَالَتْ فَاطِمَهُ لَوْ دَعَوْنَا رَسُوْلَ
اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَكَلَ مَعَنَا فَدَعَوْهُ فَجَاء فَوَضٌَّ يَدَيْهِ عَلَى عِضَادَقَ الْتَّابِ فَرَأَى الْقِرَامَ قَدْضُرِبَ فِى
نَاحِيَّةٍ الْبَيْتِ فَرَجَعَ قَالَتْ فَاطِمَهُ فَتَبِعْتُهُ فَقُلْتُ يَا رَسُوْلَ مَارَدَّكَ قَالَ إِنَّهُ لَّيْسَ لِىْ أَوْلِنَِّيٌّ آَنْ يَدْخُلَ
بَيْتَّا مُزَوَّقًا-(رواه أحمد وابن ماجة)
رضى الله عنه narrated that Sayyiduna Ali Ibn Abu Talib رضى الله عنه Sayyiduna Safinah .3221
had a guest for whom he prepared food. Sayyidah Fatimah رضى الله عنها remarked,
'would that we invited Allah's Messenger صلى الله عليه وسلم and he ate with us!" So, they
invited him. He came (and as he entered the house) and put his hands on the
handgrip of the doors, he saw an adorned curtain hanging at the extreme of the
house. So, he returned (from the house). Sayyidah Fatimah que a +, said that she
pursued him and submitted, "O Messenger of Allah, what made you turn back?"
He said, "It does not behave me, or (for that matter) any prophet, to enter a house
that is adorned."1
COMMENTARY: The Arabic word in the text is qiram (a1,5) It means 'a curtain.' There may
not have been a picture on it but it had covered the wall in such a manner as the stage of a
bride and bridegroom is decorated and covered with curtains. This is an unnecessary
demonstration of the worldly minded and the affluent. The Prophet صلى اللهعليه وسلم turned back
on seeing it, thereby indicating that it was not proper to decorate walls, the useless
adornment of the world will cause less in the hereafter.
GATE CRASHERS CONDEMNED
(٣٢٢٢) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ قَالَ تَسُولُ اللَّهِصَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ دُعِىَ فَلَمْ يُبُ فَقَد ◌َمَى اللهُ وَ
رَسُؤْلَهُ وَمَنْ دَخَلَ عَلَى غَيْرٍ دَعْوَةٍ دَخَلَ سَارِقًّا وَخَرَ جَمُغِيُرًا-(رواه ابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Umar .3222
, said, "He who is invited (to a meal) but does not accept it has, indeed,
disobeyed Allah and His messenger. And he who enters (someone gathering)
uninvited goes in like a thief and returns like a plunderer."2
COMMENTARY: A thief enters someone's house furtively. So does the uninvited guest.
Both commit sin.
The Prophet صلى الله عليه وسلم taught his ummah two basic manners.
(i)
To fails to accept an invitation without reason is a sign of arrogance.
(ii)
To go uninvited to an invitation or function is shameless and a sign of greed.
IF TWO INVITATIONS ARRIVE AT ONE TIME
(٣٢٢٣) وَعَنُّ رَجُلٍ مِنْ أَصْحَابٍ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ
1 Abu Dawud # 3755, Ibn Majah # 3360, Musnad Ahmad 5-220.
2 Abu Dawud # 3741.

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إِذَا اجْتَمَعَ الدَّاعِيَّانِ فَأَجِبُ أَقْرَ بَهُمَا بَابًا وَإِنْ سَبَقَ أَحَدُهُمَا فَاجِبِ الَّذِى سَبَقَ-(رواهاحمد وابوداؤد)
صلى الله عليه وسلم of Allah's Messenger رضى الله عنه A man from among the companions .3223
narrated that he said, "When two people invite at the same time, accept the
invitation of the person whose door is nearer (to your house).But, if one of them
precedes (the other). Than accept the invitation of him who has preceded."1
COMMENTARY: If the invitee can attend both invitations then he must attend both. If two
neighbours invite at the same time then the nearest neighbour's invitation is accepted. If the
inviters are far off then other considerations take effect, like familiarity, reconciliation and
rights. One who is more known, more pious or has more right than the other will be preferred.
In the same way, if two students come to a scholar at the same time as two men who wish
to know an answer to a problem or an issue then he must first attend those who had come
to him before the others.
OSTENTATIONS WEDDING FEASTS FOR MANY
(٣٢٢٤) وَعَنِ ابْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ طَعَامُ آوَّلٍ يَوْمٍ حَقِّ وَطَعَامُ يَوْمِ
الثَّانِيُ سُنَّةٌ وَطَعَامُ يَوْمِ القَّالِثِ سُمْعَةٌ وَمَنْ سَمََّ سَمَّعَ اللَّهُ بِهِ- (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .3224
said, 'To serve food (of the wedding feast) on the first day in just; on the second
day, it is a sunnah (Prophet's ,le à . practice); but on the third day, it is to
make oneself heard. If anyone yearns to make himself heard, then Allah will
make him heard."2
COMMENTARY: On the first day, the wedding feast is sunnah muwakkadah (emphasized
(حق) Those who say it is wajib (obligatory), then the .(صلى الله عليه وسلم practice of Holy Prophet
'just' in the hadith implies wajib (obligatory).
If anyone invites on the second day then it is sun nah and mustahab (desirable).
However, if anyone goes on to invite on the third day too then clearly he is showing off
and wants to become popular and heard. ON the day of resurrection, Allah will have it
proclaimed about him that he was a liar and a forger. He will be debased before all the
creatures. Teebi alas, said that when Allah bestows a blessing on someone then he must be
grateful to him . (For instance, if he marries then he must invite people to a Walimah).
This may be done on the first or second day. Thereafter, "It is makruh (disapproved) to accept
an invitation.
This hadith contradicts the contention of the Maalikis that it is mustahab (desirable) to hold
the Walimah for seven days.
FORBIDDEN TO PARTAKE OF FOOD OF THE ARROGANT WHO VIE WITH ONE
ANOTHER
(٣٢٢٥) وَعَنْ عِكْرَمَةَ عَنِ ابْنِ عَبَّاسٍ أَثَّ النَّبِىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَّى عَنْ طَعَامِ الْمُتَّبَّارِئَيْنِ آَبُ
يُؤْكِّلَ - رَوَاءُ أَبُوْدَا ؤدَ وَقَالَ مُحْيِ السُّنَّةِ وَالضَّحِيْعُ أَنَّهُ عَنْ عِكْرَمَةَّ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُرُسَلًا-
1 Abu Dawud # 3756, Musnad Ahmad 5-407.
2 Tirmidhi # 1099.

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رضى الله عنه reported that Sayyiduna Ibn Abbas رضى الله عنه Sayyiduna Ikrimah .3225
narrated that the Prophet صلى الله عليه وسلم forbade partaking the food of the two people
who compete with one another (being boastful).1
COMMENTARY: These are two people who compete to cook more food each aiming to
outdo the other in food and having more guests. We are instructed not to participate in
their feasts.
These days care is not exercised. IN ancient times, learned men avoided such functions
when they had doubts about the sincerity of the inviters.
SECTION III
الفَضلُ القَّالِثُ
(٣٢٢٦) وَعَنْ أَبٍ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمُتَّبَّارِيَانٍ لَا يُجَابَّنٍ وَلَا يُؤْكَّلُ
طَعَامُهُمَا قَالَ الْإِمَامُ أَحْمَدُ يَعْنِى الْمُتَّعَارِضَيْنٍ بِالقِيَافَةِ فَخُرًّا قَرِيَاءٌ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3226
said, "The invitation of such two people should not be accepted as compete with
one another (to prepare food). And, their food should not be eaten." Imam Ahmad
as explained that it is about the two who vie with one another to provide a meal
proudly and ostentatiously.2
REJECT THE INVITATION OF THE SINNERS
(٣٢٢٧) وَعَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ تَمِى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ إِجَابَةٍ طَعَامِ الْفَاسِقِيْنَ-
صلى الله عليه وسلم said that Allah's Messenger رضى الله عنه Sayyiduna Imran ibn Husayn .3227
disallowed that invitation to meal by an indecent, (sinful or rebellious) person
should be accepted.3
COMMENTARY: The Arabic word (3-u) (sinner or rebellious) is one who is involved in sin
in any way. His invitation must not be accepted. Most of them are cruel and unjust. They
appropriate properties of the people forcibly. It is forbidden to eat their food. Besides,
accept their invitation is tantamount to pleasing them and honouring them. This conduct is
contrary to Shari'ah (divine law).
DO NOT PROBE LAWFULNESS OF THE FOOD OF THE PIOUS
(٣٢٢٨) وَعَنْ آَبٍ هُرَيْرَةً قَالَ قَالَ النَِّيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ أَحَدُكُمْ عَلَى أَخِيْهِ الْمُسْلِمِ فَلْيَأْكُلُ مِنْ
طَعَامِهِ وَلَّا يَسْأَلُ وَيَشْرَبُ مِنْ شَرَابِهٍ وَلَا يَسْأَلُ رَوَى الَّأَ احَادِيْتَ الثَّلَاثَةُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِزْمَانٍ وَقَالَ
هُذَا إِنْ صَعَّ فَلِأََّّ الظَّاهِرَ أَّ الْمُسْلِمَ لَا يُطْعِمُهُ وَلَا يَسْقِيُّهِ إِلَّمَا هُوَ حَلَالْ عِنْدَه-
3228. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"When any of you goes to his Muslim brother he should eat his food without
probing ad drink from his water without probing (how is it and from where?) "4
Bayhaqi transmitted these three .... a Muslim would necessarily provided the lawful.
1 Abu Dawud # 3745.
2 Bayhaqi # 6018 Sha'b ul Eeman
3 Bayhaqi Shab ul Eeman # 5803
4 Bayhaqi in Shab ul Eeman # 5801.

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CHAPTER - X
VISITING WIVES BY TURNS
بَابُ الْقَسْم
If a man has more wives than one then it is wajib (obligatory) to determine visits to them one
after the other. He must go to them by turns. Some things must be borne in mind, for
instance:
(i)
Once the visits to each wife are determined, it is not allowed to go on the
appointed night to another wife (other than the one whose turn it is).
(ii)
It is disallowed to visit two wives on one night. But, if they consent and are
prepared for that, then one may visit both of them. It is said about the
Prophet صلى الله عليه وسلم that on one night he had sexual intercourse with more
of his wives than one, because till then it was not wajib (obligatory) to fix
visits to one's wives. Or, he had his wives permission in this regard.
Besides, the Hanafis say that it was not wajib (obligatory) on the Prophet
jule à to fix his visits to his wives, but he had determined his visits on his
own out of kindness for his wives.
(iii)
The wives do not enjoy the right of visits during a journey. It is not necessary
to be mindful of these visits but it all depends on the husband's discretion to
take along on the journey any of his wives. However, the better course is to
draw lots among them to accompany him on the journey.
(iv)
For a resident, the visits cover the nights while days are secondary to them.
However, if anyone is occupied during the night then his visits cover daytime
(for example, a guard who is on night duty will determine visits to his wives
by days and nights will be secondary to days.
EQUAL TREATMENT: According to Durr Mukhtar, it is wajib (obligatory) on a man with
many wives to share his visits to them by night and to feed and clothe them equally. But, it
Is not wajib (obligatory) to have or not have intercourse with them, and to love them equally;
yet it is mustahab (desirable) to do so.
A woman's right to have sexual intercourse with her husband elapses after having it once.
The husband is free to decide on the question of sexual intercourse with his wife. However,
fidelity demands that he must have sexual intercourse with her now and then. It is not proper
for him to put it off for the period of eela (which is four months) unless his wife so desires.
A husband must stay with each of his wives one day and one night. But, being equal and
fair in necessary only for the nights. Thus, if a man goes to one of his wives after (the salah
(prayer)) of maghrib and to another after (the salah (prayer)) of isha (on her turn) then his
action is not fair and he has not given them equal treatment.
A man must not have sexual intercourse with one of his wives on the night his visit is
scheduled for another wife and not for her similarly, he must not go to a wife on an
unscheduled night on which he ought to have been with another. However, if she is ill,
then he may go to her on a sick visit. Rather, if she is seriously ill then it is allowed to stay
with her even when it is not her turn till she regains health or dies, provided she has no one
else to look after her and share her grief.
If the husband himself is ill, then he may call to him each of his wives on the nights he is

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due to visit her.
الْفَضْلُ الْأَوَلُ
SECTION I
صلى الله عليه وسلم THE NUMBER OF WIVES OF THE PROPHET
(٣٢٢٩) عَنِ ابْنِ عَبَّاسِ آَبَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قُبِضَ عَنْ تِسْعِ نِسْوَةٍ وَكَانَ يَقْسِمُ مِنْهُنَّ
◌ِثَمَّاٍ - (متفق عليه)
صلى الله عليه وسلم stated that when Allah's Messenger. رضى الله عنه Sayyiduna Ibn Abbas .3229
died, he had nine wives. He used to visit eight of them equally.1
COMMENTARY: The Prophet صلى الله عليه وسلم has eleven wives. This hadith mentions only
those of his wives who were alive when he died. They were:
(i)
.رضى الله عنها: Sayyidah Ayshah
(ii)
.رضى الله عنها Sayyidah Hafsah
(iii)
.رضى الله عنها Sayyidah Umm Habibah
(iv)
.رضى الله عنها Sayyidah Sawdah
(v)
.رضى الله عنها Sayyidah Umm Salamah
(vi)
.رضى الله عنها Sayyidah Safiyah
(vii)
.رضى الله عنها Sayyidah Maymunah
. (viii)
.رضى الله عنها Sayyidah Zaynab bint Jahsh
(ix)
.رضى الله عنها Sayyidah Juwayriyah
Of these nine, Sayyidah Sawdah رضى الله عنها had surrendered her turn of his visits to Sayyidah
Ayshash رضى اله عنها willingly of her own accord.
The Prophet صلى الله عليه وسلم visited Sayyidah Ayshash رضى الله عنها also on days when he was
scheduled to visit Sayyidah Sawdah رضى الله عنها, as the next hadith tells us.
A WIFE MAY ASSIGN HER TURN OF VISITS TO HER CO WIFE
(٣٢٣٠) وَعَنْ عَائِشَةَ أَكَّ سَوْدَةً لَمَّا كَبُرَتْ قَالَتْ يَا رَسُولَ اللَّهِ قَدْجَعَلْتُ يَوْمِى مِنْكَ لِعَائِشَةَ فَكَانَ
تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقْسِمُ لِعَائِشَةَ يَوْمَيْنِ يَوْمَهَا وَيَوْمَ سَوْدَةً- (متفق عليه)
رضى الله عنها narrated that when Sayyidah Sawdah رضى الله عنها Sayyidah Ayshah .3230
advanced in years, she said, "O Messenger of Allah, I assign to Ayshash the day of
your visit to me.
So, Allah's Messenger determined two days for Sayyidah Ayshah رضى الله عنها her own
and Sawdah's2
COMMENTARY: Sayyidah Sawdah رضى الله عنها was the daughter of Zam'ah. Her mother was
Samus. She had been married to Sayyiduna Sakran san .). Both of them had embraced
Islam during the initial days of the Prophet's mission. They had emigrated to Ethiopia.
When her husband, Sakran رضى الله عنه, died, the Prophet صلى الله عليه وسلم married her after the
death of Sayyidah Khadijah رضى الله عنها .After that the Prophet صلى الله عليه وسلم married Sayyidah
1 Bukhari # 5067, Muslim # 51-1465, Nasa'i # 3197, Musnad Ahmad 1-231.
2 Bukhari # 5212, Muslim # 47-1463, Ibn Majah # 1972, Musnad Ahmad 6-76.

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Ayshah رضى الله عنهاا.She died in the era of Sayyiduna Umar رضى الله عنه or Sayyiduna Mu'awiyah
.She was buried in Madinah.رضى الله عنه
The jurists say that if a man's wife surrenders her husband's visit (to her) to her co-wife
then it is allowed provided her husband has not bribed or compelled her into doing it.
Moreover, this woman is permitted to withdraw her offer whenever she chooses.
(٣٢٣١) وَعَنْهَا أَّ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَاتَ يَسْأَلُ فِى مَرَضِهِ الَّذِى مَاتَ فِيْهِ آَيْنَ آَنَا غَدًّا أَيْنَ
أَنَا غَدًّا يُرِيدُ يَوْمَ عَائِشَةً فَأَذِنَ لَهُ أَزْوَاجُهُ يَكُُُ حَيْثُ شَاءَ فَكَانَ فِي بَيْتٍ عَائِشَةً حَتَّى مَاتَ عِنْدَهَا.
(رواه البخارى)
3231. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم used to
ask during his illness that led to his death, "where shall I be tomorrow?" Where
shall I be tomorrow?" He intended to ask about the day of Ayshah que a +, (out of
love for her and waiting for her day). His (respected) wives (sense sing his internal
restlessness) gave him permission to stay where he liked. So, he stayed in the house
of Ayshah رضى الله عنها till he died near her.1
COMMENTARY: He asked every day where he would be on the next day to know about
his visit to Sayyidah Ayshah Que a +) and to get their permission to stay there. They
permitted him to stay there.
CASTING LOTS ON SETTING OUT FOR JOURNEY
(٣٢٣٢) وَعَنْهَا قَالَتْ كَاتَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَرَادَ سَفَرًّا أَقْرَءَ بَيْنَّ نِسَائِهِ فَأَيَّتُهُنَّ خَرَجَ
سَهْمُهَا خَرَجَ بِهَا مَعَه - (متفق عليه)
صلى الله عليه narrated that whenever Allah's Messenger رضى الله عنها Sayyidah Ayshah .3232
intended to embark on a journey, he cast lots among his (respected) wives also,
us (to select the one who would accompany him). Hence, the one whose name was
drawn, she went out with him.2
- (٣٢٣٣) وَعَنْ أَبِيْ قِلَابَةَ عَنْ آَنَّسٍ قَالَ مِنَ الُّنَّةِ إِذَا تَزَوَّةَ الرَّجُلُ الْبِّكْرَ عَلَى الشَّيِبِ آَقَامَ عِنْدَهَا سَبُهَا
وَقَسَمَ، وَإِذَا تَزَوََّ الثَّيِّبَ آَقَّامَ عِنْدَهَا ثَلَاثًا ثُمَّ قَسَمَ قَالَ أَبُوْ قِلَابَةً وَلَوْ شِئْتُ لَقُلْتُ إِّ أَنَّمَّا رَفَعَهُ إِلَى
النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - (متفق عليه)
3233. Sayyiduna Abu Qilabah 3رحمه الله reported that Sayyiduna Anas رضى الله عنه narrated
that it is a sunnah (Prophet's صلى الله عليه وسلم practice) for a man who marries a virgin
over his previous wife who had been a widow or a divorcee that he should stay
with her for seven nights before sharing visits between them. And if he marries a
divorcee or a widow the he must stay with her for three nights before sharing visits
between them.
1 Bukhari # 5217, Muslim # 84-2443.
2 Bukhari # 2688, Muslim # 56-277, Ibn Majah # 1970, Musnad 6-269.
3 Bukhari # 5214, Muslim # 44-1461, Tirmidhi # 1139, Abu Dawud # 2124, Musnad Ahmad 2-178.

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Abu Qilabah رحمه الله said that if he wished, he could say that Anas رضى الله عنه had
.صلى اللهعليه وسلم narrated this hadith (in a marfu form) from the Prophet
COMMENTARY: Imam Shafi'I ale>, goes by this hadith and says that if a man has some
wives or one wife and he again marries a virgin then he must stay with her seven nights
and then resume sharing nightly visits among his wives. If he marries a thayb (who is a
widow or a divorced woman) then he must stay with her for the first three nights and then
resume sharing visits among the new and previous wives night by night, equally.
However, Imam Abu Hanifah als, holds that there is no difference between the virgin and
the thayb (a previously married woman) They are all at per as for as sharing visits is
concerned. He goes by both the ahadith (# 3225, 3226) of Section II of this chapter. They
make no such difference. He explains this hadith to mean that a man who is already
married takes another wife then depending on whether she is a virgin or a previously
married woman he will stay with her for the first seven or three nights and then the same
number of nights with each of his previous wives before resuming the normal visits of one
night to each.
The concluding words of Abu Qilabah ales, mean that when a sahabi wear +, says, 'it is a
sunnah (Prophet's صلى الله عليه وسلم practice)' then he means 'this hadith is marfu.'
(٣٢٣٤) وَعَنْ آَبٍ بَكْرِ بْنِ عَبْدِ الرَّحْمِنِ آَكَّ رَسُولَ اللهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ حَيْنَ تَزَوََّ أَّ سَلَمَةً وَأَصْبَحَتْ
عِنْدَهُ قَالَ لَّهَا لَيْسَ بِكٍ عَلَى أَهْلِكِ هَوَانْ إِنْ شِئْتِ سَبَّعْتُ عِنْدَكِ وَسَبَّعْتُ عِنْدَ هُنَّ وَإِنْ شِئْت
ثَلَّقْتُ عِنْدَكِ وَدُرْتُ قَالَتْ ثَلِّثُ وَفِي رَوَايَةٍ أَنَّهُ قَالَ لَهَا لِلْبِكُرِ سَبٌْ وَ لِلْتَيِّبٍ ثَلَاث-(رواهمسلم)
3234. Sayyiduna Abu Bakr ibn Abdur Rahman as a +, narrated that Allah's
Messenger صلى الله عليه وسلم married Sayyidah Umm Salamah رضى الله عنها. On the morning
following, he said to her, "There will be humiliation for your family about you so if
you wish then I shall stay with you for seven nights and then seven (each) with
them (meaning the other wives) but if you wish, then three nights with you and
then .. make rounds (with the others). She said, "three nights!"
According to a version: He said to her, "For the virgin are seven nights and for the
thayb (Previously married) are three nights."1
COMMENTARY: Sayyidah Umm Salamah Que a ) was a thayb (a previously married
woman). So, according to Shariah, he could stay with her for three nights and then stay with
each of his other wives three nights. After that the routine of one night each would be
resumed. But, he did offer to stay seven nights with her if she took three nights as an affront.
Sayyidah Umm Salamah Qe a+, preferred to abide by Shari'ah (divine law) and to respect
the disposition of the Prophet ,la o she opted for the three nights of the thayb.
SECTION II
الفصل الثانى
NO ONE IS BOUND TO LOVE ALL HIS WIVES ALIKE
(٣٢٣٥) عَنْ عَائِشَةً أَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقْسِمُ بَيْنَّ نِسَائِهِ فَيَعْدِلُ وَيَقُولُ اللَّهُوَّ هُذَا قَسَمِئْ
1 Muslim # 42-1460, Abu Dawud # 2122, Darimi # 2210, Muwatta Maalik # 14 (Nikah (wedlock)).

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فِيُمَا أَمْلِكُ فَلا تَلُمْنِىِ فِيُمَا تَمْلِكُ وَلَّا آَمْلِكُ۔(رواه الترمذى وابوداود والنسائي وابن ماجة والدارمى)
3235. Sayyidah Ayshah رضى الله عنها narrated that the Prophet صلى الله عليه وسلم did always
share his time equally with his wives (and justly). And, he prayed (after being fair
to them) , "O Allah, this is how I share what I own. Hence, do not blame me about
what you own and I do not own."1
COMMENTARY: The Prophet صلى الله عليه وسلم said in his prayer that he tried to be fair to his
wives in sharing visits to them and in providing them their needs from whatever was in his
power. But, he could not love them equally for that was not in his power, so he should not
be questioned about it.
WARNING TO THE UNJUST WITH HIS WIVES
(٣٢٣٦) وَعَنْ أَبٍ هُرَيُرَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا كَانَتْ عِنْدَ الرَّجُلِ امْرَأَتَانٍ فَلَمْ يَعْدِلُ
بَيْنَهُمَا جَاء يَوْمَ الْقِيَامَةِ وَشِقُّدسَاقِظ۔ (رواه الترمذى وابوداود والنسائى وابن ماجة والدارمى)
3236. Sayyiduna Abu Hurayrah narrated that the Prophet صلى الله عليه وسلم said, "When a
man has two wives but he is not just to them, he will come on the day of
resurrection with half his body sagging."2
COMMENTARY: To be equal to all wives is to share visits with them equally. It is wajib
(obligatory). The husband must stay the same number of hours in the night with each wife.
But, it is not wajib (obligatory) to have intercourse the same number of times with all wives.
It must be understood that all wives should be given equal treatment irrespective of
anyone being a new bride, the first wife, young, old, Muslim or follower of any other Book.
All of them have equal rights. However, relative to a free woman, a slave girl, mukatabah,
mudabbarah and umm walad have a share of visits, half of the free woman. It is not wajib
(obligatory) to determine time for a slave girl.
SECTION III
الفَصلُ الثَّالِثُ
EIGHT OF PROPHET'S صلى الله عليه وسلم NINE WIVES HAD A SHARE OF HIS VISITS
(٣٢٣٧) عَنُ عَطَاء قَالَ حَضَّرْ نَامَعَ ابْنِ عَبَّاسٍ جَنَازَةً مَيْمُوْنَةً بِسَرِفٍ فَقَالَ هذِهٍ زَوْجَةُ رَسُولِ اللّهِ صَلَّى اللّهُ
عَلَيْهِ وَسَلَّمْ فَإِذَا رَفَعْتُمْ نَعْشَهَا فَلَا تُزّعْزِ عُوْهَا وَلَّا تُزَلْزِلُوهَا وَارْفَقُوْا بِهَا فَإِنَّهَ كَانَ عِنْدَ رَسُولُ اللَّهِصَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمْ تِسْكُ نِسْوَةٍ كَانَ يَقْسِمُ مِنْهُنَّ لِقَمَّاٍ وَلَّا يَقْسِمُ لِوَاحِدَةٍ قَالَ عَظَاءُ الَّتِىِّ كَاتَ تَسُوْلُ
اللّهِصَلَى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَقْسِمُ لَّهَا بَلَغَنَا أَنَّهَا صَفِيَّةُ وَكَانَتْ أُخِرَهُنَّ مَوْنًّا مَاتَتْ بِالْتَدِيْنَةِ - مُتَّفَقْ عَلَيْهِ
وَقَالَ رَزِيْنْ قَالَ غَيْرُ عَطَاءَ هِىَ سَوْدَةٌ وَهُوَا صَعُّ وَهَبَتْ يَوْمَهَا لِعَائِشَةَ حِيْنَ آَرَاءَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ ظَلَّاقَهَا فَقَّا لَكُ لَّهِ أَمْسِكُنِىْ قَدَ وَهَبْتُ يَوْمِيْ لِعَائِشَةَ لَعَلِى أَنْ أَكُونَ مِنْ نِّسَائِكَ فِي الْجَنَّةِ۔
1 Tirmidhi # 1140, Abu Dawud # 2134, Nasa'i # 3943, Ibn Majah # 1971, Darimi # 2207, Musnad
Ahmad 6-144.
2 Tirmidhi # 1141, Abu Dawud # 3133, Nasa'i # 3942, Ibn Majah # 1919, Darim # 2206, Musnad
Ahmad 2 347.

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3237. Sayyiduna Ata & , narrated that they participated with Sayyiduna Ibn
Abbas رضى الله عنه in the funeral of Sayyidah Maymunah رضى الله عنها at Sarif. He said, "She
is the wife of Allah's Messenger صلى الله عليه وسلم. So, do not jerk or shake the bier when
you lift her. (Rather, be respectful) and be gentle with hr. Indeed, Allah's
Messenger صلى الله عليه وسلم had nine wives and gave a share of his visits to eight but he
gave no time to one of them."
Sayyiduna Ata al , said that they had learnt that the one of whom Allah's
Messenger صلى الله عليه وسلم had not given a share was Sayyidah Safiyah رضى الله عنها , the last
of them to die. She died in Madinah.
And, Razin added that authorities, other then Ata aus, named her as (Sayyidah)
Sawdah رضى الله عنها. And that is more correct. She had presented her day to (Sayyidah)
Ayshah رضى الله عنها when Allah's Messenger صلى الله عليه وسلم intended to divorce her. She
pleaded with him. "Hold me! I have presented my day to Ayshah. I hope to be
among you wives in paradise."1
COMMENTARY: Sayyidah Maymunah y a+, was the maternal aunt of Sayyiduna Ibn
Abbas As a+). Her father was Harith and mother was Hindah. Her own name was Barrah
.رضى الله عنه changed it to Maymunah صلى الله عليه وسلم but the Prophet
She had been married to Mas'ud ibn Amr, and Abu Dahm after him. Then she was married
to Allah's Messenger صلى الله عليه وسلم in 6 AH at Sarif about eight miles from Makkah.
It was at Sarif that she was married, her marriage was consummated here and she died at
the same place. She is also buried here.
There is a difference of opinion on which of the Prophet صلى اللهعليه وسلم wives had no share of
, رحمه الله In fact, Khattabi، رضى الله عنه visits. The correct name is Sawdah صلى الله عليه وسلم the Prophet's
said, that Ata رحمه الله also named her as Sawdah رضى الله عنه but one of the sub-narrators got
confused and mixed up the names.
The hadith says that Sayyidah Safiyah رضى الله عنها was the last of the Prophet صلى اللهعليه وسلم wives
to die. She died in Madinah. Before we dwell on it, let us see which of his wives died when.
The compiler of Mawahib has written:
· Sayyidah Safiyah Que a+, died in 50 AH in the month of Ramadan. Some scholars
put her death in the time of Mu'awiyah weh +, in 52 AH or 55 AH. She is buried in
al-Baqi.
· Sayyidah Maymunah & +, died in 51 AH. But, some authorities palce her death
in 66 Ah or 63 AH.
· Sayyidah Ayshah tea) +, died in Madinah in 57 AH but some scholars say that she
died in 58 AH.
. Sayyidah Sawdah رضى الله عنها died in 54 AH.
. Sayyidah Hafsah رضى الله عنها died in 50 AH, or, as some authorities say in 41 AH.
. Sayyidah Umm Salamah رضى الله عنها died in 59 AH.
. Sayyidah Umm Habibah رضى الله عنها died in 44 AH. Some scholars however, say that
she died in 43 AH.
·
Sayyidah Zaynab bint Jashsh رضى الله عنها died in 60 AH or , as some say, 61 AH.
1 Bukhari # 5067 Muslim # 51-1465, Nasa'i # 3196, Musnad Ahmad 1-348.

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. Sayyidah Jawayriyah رضى اللهعنها died in 50 AH.
· Sayyidah Khadijah weå +, died before the hijrah in Makkah.
.
صلى الله عليه وسلم died during the Prophet's رضى الله عنها Sayyidah Zaynab bint Khuzaymah
life time.
On looking at this detail. We can say safely that Sayyidah Sufiyah que & +, was not the one
who was the last of the Prophet صلى الله عليه وسلم to die. Also, Sayyidah Maymunah, رضى الله عنها too,
was not the one who died last.of all.
Only Allah known the truth.1
CHAPTER - XI
THE SOCIAL LIVING OF WOMEN & THE
RIGHTS OF EACH OF THEM
بَابٌ عِشْرَةِ النِّسَاء وَمَا لِكُلِّ وَاحِدَةٍ مِنَالْعُقُوقِ
The ahadith in this chapter are about the company of women, intercourse with them and
kind treatment of women, as also the rights of each of them,
Instead of saying 'the rights of women,' the heading has 'the right of each woman.' This is
because it does not concern women as a whole. Rather, it is about the kinds of women,
meaning that the women who are married are of different kind:
the virgins, the divorced,
the widow, the good natured,
the bad tempered,
and so the rich, the poor, and so on.
This is why the heading has 'the rights of each of them.'
SECTION I
اَلْفَضْلُ الْأَوَّلُ
HARSHNESS CANNOT REMOVE INSOLENCY
(٣٢٣٨) عَنْ آَبٍ مُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اسْتَوْ صُوْا بِالنَّسَاءِ خَيْرًّا فَإِنَُّنَّ خُلِقْنَّ مِنْ
ضِلّعٍ وَ إِكَّ أَعْوَجَّ شَهِىءٍ فِي الْضِلَعِ أَعْلَاهُ فَإِْ ذَهَبْتَ تُقِيْمَهُ كَسَرْتَهُ وَإِنْ تَرَكْتَهُ لَمُ يَزّلُ أَعْوَمُ
فَاسْتَوْصُوْا بِالنِّسَاءِ- (متفق عليه)
صلى اله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3238
said, "Go by the advice to show kindness to women, for, they are created from a rib
(that is crooked) and its most crooked portion is its top. So, if you try to straighten
it, you might break it, If you let it be as it is, it will remain crooked. Hence, accept
the advice to be kind to women."2
COMMENTARY: The worthy words of the Prophet صلى الله عليه وسلم mention two basic
essentials of a woman's creation and nature. They are:
1 For a further reading of this subject, please see "The Life of prophet Muhammad >,' Ibn Kathir,
English translation of his sirah from al Bidayah wa an-Nihayah, pp 737 to 744, And, sirat un Nabi,
Era of peace by Allamah (The learned Scholar) Shibli Nu'mani and Syed Sulayman Nadvi English
Translation V2 pp 331 to 344. Both books are published by Dar ul Isha'at, Karachi)
2 Bukhari # 5186, Muslim # 60-146 8.

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(i)
Women have their origin in Sayyidah Hawwa (> Jitle who was created from
the top portion of the rib of Sayyiduna Aadam (Jule. This portion is very
crooked. So, there is crookedness in the original creation of women. No one can
set it right.
(ii)
Just as a rib will not straighten if anyone attempts to make it straight but is liable to
snap, and if it is left as it is it will keep crooked, so too a woman has a twist in her
·
deeds and manner and if any man wishes to put that twist right, he will not
succeed but might snap it (which is to divorce her, as in the next hadith).
Therefore, women must be left to their nature. Then, they will work to benefit and be of
use. The hadith advises that anger and harshness will serve no purpose with women. A
cool attitude will be helpful. Any confrontation with them will lead to divorce which will
not only harm women but will also cause difficulty to men who try to correct it.
Man should be mild and kind with his woman. He should not expect her to obey him in
whatever he demands.
However, it does not mean that if they transgress into sin then too they must be left alone.
In such cases, it is not proper to look the other side and let them commit sin. It will be
proper to ignore only so long as they do not venture into sin.
(٣٢٣٩) وَعَنُّ أَبٍ هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ الْمَرْأَةَ خُلِّقَتْ مِنْ ضِلَعْ لَنْ تَسْتَقِيْمٌ
لَكَ عَلَى طَرِيقَةٍ فَإِنْ اسْتَمْتَعْتَ بِهَا اسْتَمْتَعْتَ بِهَا وَبِهَا عِوٌَّ وَإِنْ ذَهَبُتَ تُقِيْمُهَا كَسَرْتُهَا وَكْسُرُهَا
طَلَاقُهَا۔(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3239
said, "Woman is created from a rib (of Sayyiduna Aadam) (> Jule. So, she will never
be straight for you (on any one path). Hence, if you wish to enjoy her, do so while
crookedness persists in her. But, if you wish to set her straight, you might break
her. And to break her is to divorce her."1
COMMENTARY: A man cannot hope to bring a woman to a single course. She will keep
changing because she is created in that way. She might turn ungrateful from being
thankful, or become disobedient after being obedient. She may throw contentment
overboard and greed mighty become her nature. Her temperament will keep changing.
DO NOT DISLIKE WOMEN
(٣٢٤٠) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَفْرَكُ مُؤْمِنْ مُؤْمِنَةً إِنْ كَرِهِ مِنْهَا خُلُّقًّا رَضِىَ
مِنْهَا أُخَرَ - (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3240
said, "No believing man must dislike a believing woman. If he dislikes some habit
or quality in her, some other habit in her will please him."2
COMMENTARY: Not all deeds of man or his peculiarities are bad. If some of them are
bad, there also are some good characteristics in man.
1 Bukhari # 5184, Muslim # 59-1468, Tirmidhi # 1188 (1192) Musnad Ahmad 2-530.
2 Muslim # 61. 1469, Musnad Ahmad 2. 329.

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A husband must look at the good qualities of his wife and endure any weakness in her.
One cannot find a faultless person, absolutely compatible to one's own temperament.
Similarly, there cannot exist a man, chiefly a Muslim, without some good quality in him.
So, intelligence demands that the good characteristics in anyone should be kept in view
while a disagreeable thing must be overlooked.1
CROOKEDNESS IS INHERITED
(٣٢٤١) وَعُنَّ ابِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ لَوْ لَا بَنُوْ إِسْرَائِيلَ لَمْ يَخْتَّزِ اللَّحْهُ وَلَوْلَا حَوَّاء لَمْ تَحُنَّ أُنْغَى
زَوْجَهَا الدَّهُرَ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah'seMessenger رضى الله عنه Sayyiduna Abu Hurayrah .3241
said, "Were it not for the Banu Isra'il meat would not have rotted. And, were it not
Hawwa a woman would have been unfaithful to her husband."2
COMMENTARY: In the time of prophet Musa PX.JIAle. A tables spread wit h manna and
quails (mann and salwa) used to descend from heaven into the open for the Banu Isra'il, or
the Jews. They were commanded to take from it only so much as they needed. They were
forbidden to take more than necessary to store with them. But, they did not cease to
disobey Allah and began to collect surplus to hoard it. But, Allah caused all that they .
collected beyond need to decay. Thus, the meat began to not only after they failed to trust
Allah and to show excessive greed.
Thereafter, it became natural for meat to putrefy. This is why the Prophet ,4,le ano said
that the Banu Isr'ail were responsible for the decay of meat otherwise people would have
been able to store it according to their actual needs.
The hadith does not use the word 'unfaithful' for the woman to imply committing breach of
trust, or cheating. Rather, it means perversity. Thus Sayyidah Hawwa (>Jule incited
Sayyiduna Aadam (> Jiale to eat from the tree which Allah had forbidden them to approach.
The Prophet Ly, loan Lo said that the same habit was found in all woman. If Sayyidah Hawwa
Jule had not done this, other woman would not have inherited this habit.
BEATING WOMEN
(٣٢٤٢) وَعَنْ عَبْدِ اللَّهِ بْنِ زَمْعَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَخْلِدُ أَحْدُكُمْ إِمُرَأَتَّهِ جَلْدَ الْعَبْدِ
ثُمَّ ◌ُجَامِعُهَا فِي أَخِرِ الْيَوْمِ وَفِي رِوَايَةٍ يَعْمِدُ أَحَدُكُمْ فَيَجُلِّدُ امْرَاتَهُ جَلْدَ الْعَبْدِ فَلَعَلَّهِ يُضَاجِمُهَا فِى اخِرِ يَوْمِه
ثُمَّ وَعَظَهُمْ فِيْ ضَحْكِهِمْ مِنَ الشَّرْطَهِ فَقَالَ لِمٌ يَضْحِكُ أَحَدُكُمْ مِمَّا يَفْعَلُ - (متفق عليه)
3242. Sayyiduna Abdullah ibn Zam'ah wein+, narrated that Allah's Messenger as.
jule admonished them concerning women that one of them should beat them as
he beats his slave and then have sexual intercourse with her at the close of the day.
According to another version, he said, "One of you begins to beat his wife as a slave
is whipped but then lies with her at the close of the day.
Then he admonished them for laughing when one of them breaks wind. He said,
1 See also the social Living of women, by Nasa'i English translation Darul Isha'at, Karachi.
2 Bukhari # 3399, Muslim # 63-1470, Musnad Ahmad 2. 304.

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"Why should any of you laugh when he himself does it?"1
COMMENTARY: The closing words ask man how it is that he beats the very woman with
whom he has sexual intercourse later on in the evening. On the one hand, he is loving and
on the other he treats her savagely. How can he justify his conduct? Of course, it is allowed
to beat one's wife when she is rude but not in a savage manner. The message of the hadith
is that a man should be kind and loving to his wife and treat her well.
The hadith also tells man that he should not laugh at something that is natural and
happens to everyone.
Let us recount a lesson, bearing event of a great scholar. He was Aasim ale>). He was not
deaf but pretended to be so. This begin when a woman came to him to ask him for a ruling.
While she was putting the question, she happened to break wind. Aasim altos, saved her
the embarrassment and discomfit. He behave as though he was deaf and said, "please
speak loudly. I can't hear you." This was a relief for the woman but Aasim als, had to put
up with his act for ever.
Allamah (The learned Scholar) Teebi ator, pointed out that the hadith also gives a latent
message that every intelligent Muslim must consider before he decides to point out his
brother's shortcomings whether he himself has the same defect in himself, or any other
flaw. If he does not find himself, free from any deficiency then it is better for him to
concentrate on removing the deficiency in him.
A wise man did lament:
"Often do I see people look for faults in others - but they are blind to their own
faults."
(Also: "No one gossips about other people's secret virtues.' - Bertrand Russell.)
(And: Those who live in glass houses should not throw stones on others - English proverb,
mid 17th century)
BE KIND TO YOUR WIFE
(٣٢٤٣) وَعَنْ تَائِشَةَ قَالَتْ كُنْتُ الْعَبُ بِالْبَّنَاتِ عِنْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَكَانَ لِيُ صَوَاحِبُ يَلْعَبْنَ
مَعِىَ فَكَانَ رَسُولُ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ يَنْقَمِعْنَ مِنْهُ فَيُسَرِّ بُهُنَّ إِلَىَّ فَيَلْتَبْنَّ مَعِىَ - (متفق عليه)
3243. Sayyidah Ayshah ( +) narrated that she used to play with dolls in the
Prophet's صلى الله عليه وسلم house (when she was a child and had been married to the
Prophet , the ano recently) and she had companions who played with her. But,
when Allah's Messenger صلى الله عليه وسلم came in they went away from her and he sent
them to her again so that they played with her .?
COMMENTARY: The hadith implies that to live with one's wife in a pleasant manner and
to be mindful of her emotions is an assurance of a successful life. Without this a peaceful
and content life is impossible.
As for playing with dolls, this has been spoken of in a previous chapter on wali (hadith # 3129)
1 Bukhari # 4942, Muslim # 49-2855, Tirmidhi # 3343, Nasa'i # 687, Ibn Majah # 1983, Musnad
Ahmad 4-12, Darimi 2-147.
2 Bukhari # 6130, Muslim # 81-2440, Musnad Ahmad 6-234, Abu Dawud # 4931, Ibn Majah # 1982.

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(٣٢٤٤) وَعَنْهَا قَالَتْ وَاللّهِ لَقَدْ رَأَّيْتُ النَّبِيِّ عَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوُمُ عَلَى بَابٍ حُجُرَقْ وَالُبْئَةُ
يَلْعَبُوُنَ بِالْحِرَابِ فِى الْمَسْجِدِ وَرَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْتُرْنِ بِرِدَائِه ◌ِأَنْظُرَ إِلَى بَعْضِهِمْ بَيِّنَّ
أُذُنِهِ وَعَاتِقِهِ ثُؤَّ يَقُؤْمُ مِنْ أَجْلِيُ حَتَّى أَكُوْنَ آَنَّا الَّتِى أَنْصَرِفُ فَأَقْدُرُ وا قَدْرَ الْجَارِيَةِ الْحَدِيْقَةِ الِنِّ الْخْرِيْصَةِ
عَلَى اللَّهُوِ۔ (متفق عليه)
صلى الله عليه وسلم said, "By Allah I did see the Prophet رضى الله عنها Sayyidah Ayshah .3244
stand at the door of my room while the Ethiopians played with spears in the
mosque. He concealed me with his cloak so that I might watch their play over his
shoulder. Then he stood up for my sake till I was the first to retire. So, imagine how
much may a young girl (a few years old) stand to watch the play."1
COMMENTARY: The words mosque means the portion attached to the mosque. Of course,
even if they demonstrated their skill in the mosque, then there was no harm in it because
they played with spears which could be an exercise of jihad. It seems that the veil was not
imposed till then.
رضى الله عنها TOKEN OF PLEASURE & DISPLEASURE OF SAYYIDAH AYSHAH
(٣٢٤٥) وَعَنْهَا قَالَتْ قَالَ لِيْ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِّ لَا عْلَمُ إِذَا كُنْتٍ عَنِيْ رَاضِيَةً وَإِذَا كُنْتٍ عَلَّىَّ
غَضْبِى فَقُلْتُ مِنْ آَيْنَ تَعْرِفُ ذُلِكَ فَقَالَ إِذَا كُنْتِ عَنِّى رَاضِيَّةً فَإِنَّكِ تُقُوُلِيْنَّ لَا وَرَتٍ مُحَتَّدٍ وَإِذَا كُنْتٍ عَلَّىَّ
غَضْبِى قُلْتٍ لَّا وَرَتٍ إِبْرَاهِيْمَ قَالَتْ قُلْتُ أَجَلُ وَاللَّهِيَا رَسُوْلَ اللَّهِ مَا أَهْجُرُ إِلَّ اسْمَكَ - (متفق عليه)
3245. Sayyidah Ayshah رضى الله عنها narrated that, "Allah's Messenger صلى الله عليه وسلم said to
me, 'I do recognize when you are pleased with me and when you are displeased
with me.' So, I asked, 'How do you recognize it?' He said, 'when you are pleased
with me, you swear: No, by the Lord of Muhammad! But, when you are displeased
with me, you swear: No, by the Lord of Ibrahim. So, I said, "Of course, by Allah, O
Messenger of Allah, that is so! But, I omit only you name."2
COMMENTARY: She said, that she merely dropped his name on her tongue otherwise she
had her love for him in her heart to the full. There was no change in that.
WOMAN MUST NOT REFUSE HUSBAND'S ADVANCES
(٣٢٤٦) وَعَنْ أَبِ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا دَعَى الرَّجُلُ امْرَأَتَّهُ إِلَى فِرَاشِهِ فَأَبَتْ
فَبَاتَ غَضْبَانَ لَعَنْتُهَا الْمَلَائِكَةُ حَتّى تُضِعَ مُتَّقَقْ عَلَيْهِ وَفِ رِوَايَةٍ لَّهُمَّا قَالَ وَالَّذِى نَفْسِ بِيَدِهِ مَا مِنْ رَجُلٍ
يَدُعُوْ امْرَ أَتَّهُ إِلَى فِرَاشِهِ فَتَانِي عَلَيْهِ إِلَّا كَانَ الَّذِىُ فِي السَّمَآءَ سَاخِظًا عَلَيْهَا حَتَّى يَرْضَى عَنْهَا.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3246
said, "When a man invites his wife to his bed (to have sexual intercourse) and she
refuses causing him to pass the night angry (at her) , then the angels curse her till
1 Bukhari # 454, 5236, Muslim # 18, 19-892, Nasa'i # 1595, Musnad Ahmad 6-84, 85, 166, 247.
2 Bukhari # 5228, Muslim # 80-2439, Musnad Ahmad 6-61.

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it is morning.
According to another version: He said, "By Him in whose hand is my soul, "no man
invites his wife to his bed and she refuses, without He who is in heaven being
displeased with her till her husband is pleased with her."1
COMMENTARY: This warning applies as long as the woman does not have an excuse
valid in Shariah. Some authorities say that menstruation is not a valid reason because even
when a wife experiences menstruation, her husband is allowed to fondle her over her
clothes. Some ulama (Scholars) say that he may caress her on her body except at the vagina
when she has her menses.
The hadith says that the angels curse her till morning. This anticipates his advances in the
night because generally it is so. If the husband invites her in the day and she refuses to
oblige, then the angel will curse her till evening, if the husband is angry at her.
The words He who is in heaven refer to Allah. Of course, Allah is omnipresent. His
command is enforced in the heavens as on earth and He is worshipped in the heavens and
on earth. This is as He says.
وَهُوَ الَّذِى فِي السَّمَاءِ إِلَّهُ وَ فِي الْأَرْضِ إِلهْ
{He (Allah) is who in the heaven is God and in the earth is God} (43: 84)
However, the hadith mentions only the God of the heaven because that is more honourable
than earth and the purpose is served when only heaven is mentioned. It is also possible
that 'He who is in heaven; refer to angels.
This hadith tells us that a husbands displeasure is the means of Allah's wrath, If this is the
case when a husband is displeased over sexual intercourse, then the significance of his
anger on disobedience in worldly matters may be surmised.
NO WOMAN MUST HURT HER FELLOW WIFE
(٣٢٤٧) وَعَنْ أَسْمَاء أَكّ إِمْرَأَةً قَالَتْ يَا تَسُوْلَ اللُّهِإِّ لِيْ ضَرَّةً فَهَلُ عَلَّىَّ جُنَاْحِكْ تَشَبَّهُتُ مِنْ زَۇچى
·
غَيْرَ الَّذِى يُعْطِيْنِيِّ فَقَالَ الْمُتَشَبُِّ بِمَا لَمْ يُعْطِ كَلَاپِسِ ثَوْنَ زُورٍ - (متفق عليه)
3247. Sayyidah Asma Que à+, narrated that a woman submitted, "O Messenger of
Allah I have a co wife. Will it be sinful on my part if a brag about receiving from
my husband what he does not give me?" He said, "(It is a very bad thing.) one who
brags about getting that which is not given to him is like one who wears two
garments of falsehood."2
COMMENTARY: Two garments are the cloak over the upper torso and the waist wrapper.
This expression covers a liar like a person who pretends to be saintly or scholarly.
It is said that there was an Arab who put on very fine and nice garments that people might
respect him and believe him even if he gave a false testimony.
This hadith compares with their very man.
WHAT IS EELA
(٣٢٤٨) وَعَنْ أَنَسٍ قَالَ الى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ نِسَائِهِ شَهْرًّا وَكَانَتِ انْفَكَّتْ رِجُلُهُ فَأَقَامَ فِ
1 Bukhari # 3237, Muslim # 122-1436, Abu Dawud # 2141, Darimi # 2228, Musnad Ahmad 2-439.
2 Bukhari # 5219, Muslim # 126, 127-2130, Abu Dawud # 4997, Musnad Ahmad 6-345.

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مَشْرَبَةٍ تِسْمًا وَعِشْرِيْنَ لَيْلَةً ثُمَّ نَزَلَ فَقَالُوا يَا رَسُولَ اللَّهِ الَيْتَ شَهْرًا فَقَالَ إِّ الشَّهْرَ يَكُوُنَّ تِسْئًا
وَعِشْرِيْنَ۔(رواه البخارى)
صلى الله عليه وسلم narrated the Allah's Messenger رضى الله عنه Sayyiduna Anas .3248
observed eela from his wives for one month. Meanwhile, his foot had been
dislocated (during this time) , so he retired to an upper room for twenty nine
nights after which he came down. He told (on coming down). "O Messenger of
Allah, you had decided on eela for one month." He said, "Surely, a month can be
of twenty nine days (too)."1
COMMENTARY: Eela is to swear or take an oath. In the terminology of Shari'ah (divine
law), eela is to resolve oath not to approach one's wife for four months or more. In other
words, a man swears not to have sexual intercourse with his wife for four months or more.
When he fulfils his oath then one divorce ba'inah takes place and if they wish to live
together, then they will have to remarry. (Ba'in or ba'inah is irrevocable) However, if he
does not fulfil the oath and goes to his wife before the time is over, then eela will become
void and it will be wajib (obligatory) on him to make an expiation for breaking his oath.
If a man is married to someone's female slave, then the minimum period of eela is two months.
If any one observes on eela for less than four months when his wife is a free woman, or less
than two moths when she is a female slave, then the eela will not be termed Shari'ah
(divine law) recognized. Accordingly, the Prophet صلى الله عليه وسلم had not observed that is
Shari'ah recognized eela. It was an ordinary eela, of common parlance.
He had resolved on oath not to approach his wives for a month because they had
demanded from him an enlarged allowance. He found it very discomforting and he
resolved to stay way from them for one month.
One of these days, he fell down from a horse and hurt his leg. Then he remained in an
upper room and did not come down. Perhaps, that month had twenty nine days. So he
came down after twenty nine days.
صلى الله عليه وسلم THE EELA OBSERVED BY THE PROPHET
(٣٢٤٩) وَعَنْ جَابِرٍ قَالَ دَخَلَ ابُوْبَكْرٍ يَسْتَأْذِرُ عَلَى رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَوَجَدَ النَّاسَ جُلُوُسًا
بِبَّابِهٍ لَمْ يُؤْذَّنْ لِأَحَدٍ مِنْهُمْ قَالَ فَأُذَِ لِأَنِي بَكْرٍ فَدَخَلَ ثُمَّ أَقْبُلَ عُمَّرُ فَاسْتَأْذَكَ فَأُذَِ لَهُ فَوَجَدَ
الشَّيِّ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ جَالِمًا حَوْلَهُ نِسَاتُهُ وَاجِهَا سَاكِنَّا قَالَ فَقُلْتُ لَا قُوْلَنَّ شَيْئًّا أُضْحِكُ النَّيَّ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ لَوْ رَأَيْتَ بِنْتَ خَارِجَةَ سَأَلْتُنِى النَّقَفَّةُ فَقُمْتُ إِلَيْهَا فَوَجَأْتُ عُنُقَّهَا
فَضَحِكَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَّالَ هُنَّ حَوْلِيٍ كَمَا تَزِى يَسْأَلْنَنِى النَّفَقَّةَّ فَقَالَ أَبُوْبَكْرٍ إِلى ◌َائِشَةً
◌َأُقَهَا وَقَّامَ عُمَرُ إِلى حَقْصَةٌ يَجِأُعُنُقَّهَا ◌ِلَاهُمَا يَقُوْلُ تَسْأَلِيْنَ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَا لَيْسَ عِنْدَهُ
فَقُلْنَ وَاللَّهِ لَّا تَسْأَلُ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَيْنَّا أَبَدًّا لَيْسَ عِنْدَهُ ثُمَّ إِعْتَزَلَهُنَّ شَهْرًا أَوْتِسْعًا وَ
1 Bukhari # 5201.

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عِشْرِيْنَ ثُمَّ نَزَّلَتْ هَذِهِ الْآيَةُ يَا أَيُّهَا النَِّىُّ قُلُ لِّأَزْوَاجِكَ حَتَّى بَلَغَ لِلْمُحْسِنَاتِ مُنْكُنَّ أَجْرًا عَظِيْمَّا قَالَ
قَبَدَأَ بِعَائِشَةً فَقَالَ يَا عَائِشَةُ إِنَّ أُرِيْدُ أَنْ أُعْرِضَ عَلَيْتِ أَهْرًّا أُحِبُّ أَنْ لَا تَعْجِلِىُّ فِيْهِ حَتّى تَسْتَشِيُرِىٌ
أَبٌوَيُكٍ قَالَتْ وَمَاهُوَ يَا رَسُوْلَ اللَّهِ فَتَلَا عَلَيْهَا الْآيَةَّ قَالَتْ أَفِيْكَ يَا رَسُولَ اللَّهِ أَسْتَشِيْرُ أَبَوَنَّ بَلْ آَخْتَارُ
اللَّهُ وَرَسُوْلَّهُ وَالدَّارَ الْآخِرَةَ وَأَسْأَلَّكَ أَنْ لَا تُخْبِرَ امْرَأَةً مِنْ نِسَائِكَ بِالَّذِى قُلْتُ قَالَ لَا تَسْأَلُنِى امْرَأَّةٌ
مِنْهُنَّ إِلَّا أَخْبَرْ تُهَا إِنَّ اللَّهُ لَمْ يَبْعَثُّنِيْ مُعَنِّنًا وَلَّا مُتَعَنِّنًّا ولَكِنْ بَعَثَنِيْ مُعَلِّمًا مُيَسِّرًا - (رواه مسلم)
3249. Sayyiduna Jabir رضى الله عنه narrated that (Sayyiduna) Abu Bakr رضى الله عنه arrived
and sought permission to enter to see the Prophet صلى الله عليه وسلم but he found the
people seated at his door, not having been allowed in (all of them having come
when the Prophet صلى الله عليه وسلم observed eela with his wives for one month).
However, Abu Bakr w å +, was given the permission and he went in. Then Umar
As à o, came and on seeking permission, he too was allowed in. He found that
while his wives رضى الله عنه were sitting around him, the Prophet صلى الله عليه وسلم sat looking
sat and quiet.
Sayyiduna Jabir رضى الله عنه went on to narrated that Umar رضى اللهعنه thought to himself, "I
should say something that would make the Prophet صلى الله عليه وسلم laugh." So, he
remarked, "O Messenger of Allah, would that you had seen the daughter of
kharijah (my wife) when she asked me for a raised allowed maintenance). I got up
and slapped her smack on the neck." (He said it in such a way that) the prophet
tla laughed and said, "These (my wives around me whom you see. They ash me
for (more maintenance."
(Sayyiduna) Abu Bakr رضى الله عنه got up, went to (his daughter) Ayshah رضى اللهعنها and hit
رضى الله عنه too) got up, went to his daughter) Hafsah) رضى الله عنه her) on her neck. Umar)
and hit her on her neck. They both asked. "Do you demand from Allah's Messenger
(what he does not have?" (Is it not that you worry him?) They all (woman صلى الله عليه وسلم
agreed, "By Allah, we shall not ask Allah's Messenger صلى الله عليه وسلم for any thing at all
that he does not own (and we regret our folly). After that he kept away from them
for one month of twenty-nine days because he had sworn to do so. The narrator was
in doubt here whether Jabir à +, said 'One month' or twenty-nine days')
Then this verse was revealed:
يَآَيُّهَا النَّبِىُّ قُلُ لِّأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْكَ الْخَيْوَةَ الدُّنْيَا وَزِيْنَتَهَا فَتَعَالَيْنَّ أُمَتِّمُكُنَّ وَأُسَرِّ حُكُنَّ
سَرَاحًا جَمِيْلًا، وَانْ كُنْتُنَّ تُرِدُكَ اللّهُ وَرَسُوْلَهُ وَالدَّارَ الْآخِرَةَ فَإِّ اللهَ أَعَذَّ لِلْمُحُسِنَاتِ مِنْكُنَّ أَجْرًّا
عَظِيمًا - (الاحزاب ٣٣: ٢٩،٢٨)
(O prophet say to your wives, "If you desire the life of this world and its
adornment, come! I shall provide for your comfort and allow you to depart by a fair
departing. But if you desire Allah and His Messenger and the abode of the
hereafter, then surely Allah has prepared for the good-doers among you a might
reward} (33: 28-29)

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Jabir narrated further that (after this verse was revealed) the Prophet , le a
went first of all to (Sayyidah) Ayshah Que a +, and said, "O Ayshah, I wish to place
before you a proposal and ask you not to be hasty in replying without first
consulting your parents." She asked, "And what it is, O Messenger of Allah?" So,
he recited to her the (foregoing) verse. She exclaimed. "O Messenger of Allah, shall
I get the advice of my parents concerning you? No (I have no hesitation) I have
chosen Allah, His Messenger and the abode of the hereafter. And I request you!
Please do not inform any of your wives of what I have said," He said, "No! (that is
not possible.) If any of them asks me, I shall inform her. Allah has not sent me that
I should grieve any one or hurt him for no reason at all. Rather, He has sent me to
teach (His creatures the religion) and make things easy."1
COMMENTARY: Clearly this happened before the veil was imposed otherwise Sayyiduna
Umar us ano, would not have entered the room while the women were sitting there. They
too would not have remained in the room when he came.
This hadith teaches us that if a person is sad, his friends and companions must say
something that pleases him and brings a smile on his face. This is mustahab (desirable). It is
said that the Prophet صلى الله عليه وسلم did the same thing when he found any of his companions
in a depressed mood.
The prophet صلى الله عليه وسلم was apprehensive that Sayyidah Ayshah رضى الله عنها being young
might be carried away to choose the world and so hurt her parents too. But, she displayed
her sagacity and without consulting her parents chose Allah. His Messenger , at.
and the abode of the hereafter.
Sayyidah Ayshah رضى الله عنها requested that prophet صلى الله عليه وسلم not to disclose to his other
wives what she had chosen. Her aim was that none of them should be influenced by her
decision. If any of them opted to depart from the Prophet صلى الله عليه وسلم , she (Sayyidah
Ayshah) \ a+, would have more of his love. She would no more have anyone else to
share his love with her. However, the Prophet ,lean . did not accede to her request. He
had the good of everyone in mind. He could not let anyone suffer.
(It is worth consulting sirat un Nabi v1 pp 437-444. Sayid Sulaiman Nadvi. Dar ul Isha'at,
Karachi, for more information on this subject)
We reproduce here some random selections from it.)
Sayyidah Ayshah رضى الله عنها and Sayyidah Hafsah رضى الله عنها had joined together an issue that
was particular to them, but in the case of an increase in pocket money all the Wives had
formed a union. The Prophet's ,le ao place of mind was disturbed to such an extent
that he vowed not to approach any of his wives ges an >, for a month. By a coincidence,
during these days, he fell down from his horse and injured his leg. As a result, he went to
the upper room to rest himself, and stayed all alone. The people supposed that he had
divorced all his Wives.
The man of Quraysh exercised control over their women and had an upperhand. But, in
Madinah, the Ansar woman dominated their husbands Our women observed them and
began to imitate them. One day I called my wife to account but she answered me back. I
reminded her that she was answering me back and she retorted. 'What are you? The wives
1 Muslim # 29. 1478.

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answer him back and stop speaking to him all day long I صلى الله عليه وسلم of the Prophet رضى الله عنه
صلى my daughter and the Prophet's) رضى الله عنها thought that was very bad and went to Hafsah
and she صلى الله عليه وسلم wife). I asked her if she really got angry at the Prophet الله عليه وسلم
صلى الله عليه وسلم confirmed that it was so. I asked her. 'Do you not know that the Prophet
displeasure is to invite Allah's displeasure. By Allah the prophet صلى الله عليه وسلم has my
thought otherwise he would have divorced you. Then I went to Umm Salamah and made
the same complaint to her She said, Umar usd +, you have taken to interfering in everyone
affairs, even in the private affairs of the Prophet صلى الله عليه وسلم and his wives رضى الله عنهن I kept
quiet and went away.
The Arabic word for upper storey in the Hadith is (4)+) (Mashrabah) and it was generally
used for the upper room of Umm Ibrahim (Mariyah) So, some people supposed that he
went to that particular upper room but that was a wrong impression because that was out
of Madinah. The impression derived from the Hadith of Sayyiduna Umar wan +, which the
author has cited in the following lines and which appears in all books of Sihah is also that it
is the same place. It was next to the Masjid Nabawi we ano, and the house of Sayyidah
Hafsah رضى الله عنها for Sayyiduna Umar رضى الله عنه ran from here to there quickly. It is stated in
Abu Dawud that the upper room was above Sayyidah Ayshah's que dlo, room, and it was
صلى of the Prophet رضى الله عنه and the names of other Wives صلى الله عليه وسلم next to Masjid Nabawi
.Abu Dawud, chapter al-Imam الله عليه وسلم
(٣٢٥٠) وَعَنْ عَائِشَةً قَالَتْ كُنْتُ أَغَارٌ عَلَى اللَّائِئْ وَهَبْنَ أَنْفُسَهُنَّ لِرَسُوْلِ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ
أََّبُ الْمَرْأَةُ نَفْسَهَا فَلَّا أَنْزَلَ اللَّهُ تَعَالِى تُرْجِيْ مَنْ تَشَاءِ مِنْهُنَّ وَتُؤَّوِىٌ إِلَيْكَ مَنْ تَشَاءٍ وَمَنِ ابْتَغَيْتَ هِمَّنُ
غَزَّلُتَ فَلَا جُنَاءَ عَلَيَّتَ قُلْتُ مَا أَزَى رَبَّتِ إِلَّا يُسَارُِ فِى هَوَاكِ - (متفق عليه)
3250. Sayyidah Ayshah رضى الله عنها said, "I used to look down upon the women who
offered themselves to Allah's Messenger صلى الله عليه وسلم . So, I wondered (aloud) , 'Is it
that a woman offers herself, ever?'
Then this verse was revealed by Allah, the Exalted:
تُرُجِيْ مَنْ تَشَاء مِنْهُنَّ وَتُؤُّوِىٌ إِلَيْتَ مَنْ تَشَاءُ وَمَنِ ابْتَغَيْتَ مِمَّنُ عَزَلْتَ فَلَا جُنَاءَ عَلَيْكَ
{You may (O prophet) put off whom you will of them and take to you whom you please;
and if you desire any whom you have set aside, there is no blame on you) (33: 51)
So, I remarked, 'I see not but that your Lord hurries to satisfy your wishes and desires"1
COMMENTARY: Sayyidah Ayshah Que a +, though that it was shameful on the part of the
women who dedicated shameful on the part of the woman who dedicated themselves to the
Prophet صلى اللهعليه وسلم .She wondered, "How could a woman offer herself to a stronger male?"
However, the women who did dedicate themselves to him took it as a great honour. Indeed
that really was honourable and they considered it to be their good fortune. But, Sayyidah
Ayshah رضى الله عنها thought otherwise.
The verse quoted could mean:
(i)
Let those of your wives whom you choose be your wives whom you choose be
1 Bukhari # 4788, Muslim # 49. 1464, Nasa'i # 3199, Ibn Majah # 2000, Musnad Ahmad 6-134.