Indexed OCR Text

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that his message would settle in the hearts of his audience. The hadith may have various
meanings: one is that it refers to the closeness that one who takes care of an orphan will
enjoy with the Messenger of Allah
when entering Paradise; another is that such a person
will enter Paradise immediately and will attain a high rank therein.
Hafiz 'Iraqī as has explained the possible wisdom of the similitude: the Messenger of Allah
was sent as a guide, teacher and supervisor over a nation that did not understand matters
of religion. Similarly, one who takes care of an orphan acts as a guide, teacher and supervisor
of a child who does not understand religious or worldly matters.
Ibn Battal # mentioned: "It is the right of a person who hears this hadith to practise on
it so that he can be a companion of the Messenger of Allah
in Paradise and there is no
rank more virtuous than this in the Hereafter."
Additional Points
v Islam places great emphasis upon taking care of orphans and protecting their wealth.
v The virtue mentioned here will be acquired when the guardian looks after an orphan
with his own wealth or uses the wealth of the orphan for this purpose, in the correct
Islamic manner.
Hadith 263
: (( كَافِلُ اليَتِمِ لَهُ أَوْ لِغَيْرِهِ أَنَا وَهُوَ كَهَاتَيْنِ
وعن أَبِي هريرة ◌ِلُهُ، قَالَ : قَالَ رَسُول الله
في الجَنَّةِ )) وَأَشَارَ الرَّاوِي وَهُوَ مَالِكُ بْنُ أَنَس بالسَّبَّابَةِ وَالوُسْطَى . رواه مسلم.
وقوله ﴿ه: ((الَِّيمُ لَهُ أَوْ لِغَيْرِهِ )) مَعْنَاهُ: قَرِيبُهُ، أَو الأجْنَبِيُّ مِنْهُ، فالقَريبُ مِثلُ أنْ تَكْفَلَهُ
أمّهُ أَوْ جَدُّهُ أَوْ أخُوهُ أَوْ غَيْرُهُمْ مِنْ قَرَابَتِهِ ، والله أَعْلَمُ .
Abū Hurayrah & narrates that the Messenger of Allah
said: "I and the
one who takes care of an orphan, whether he is a close relative or not, shall
be in Paradise like this." The narrator, Malik ibn Anas81, indicated with his
index and middle finger. (Muslim)
Commentary
In this hadith, we are taught that caring for an orphan from one's family as well as other
than one's own is rewarded by Allah &s.
81 Malik ibn Anas - also known by the title of Imam Dar al-Hijrah - was a Tab al-Tabii who was
exceptionally gifted in hadīth and fiqh. Imām Bukhārī (0, said regarding him, "The most authentic chain
of narration is Malik from Nafi' from Ibn 'Umar." He passed away in 179 Hijrī.

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Hadīth 264
: (( لَيْسَ المِسْكِينُ الَّذِي تَرُدُّهُ الثَّمْرَةُ وَالثَّمْرَتَانِ ، وَلا اللُّقْمَةُ
وعنه ، قَالَ : قَالَ رَسُول الله
وَاللُّقْمَتَانِ إِنَّمَا المِسِكِينُ الَّذِي يَتَعَفَّفُ )) مُتََّقٌّ عَلَيْهِ .
وفي رواية في الصحيحين : (( لَيْسَ الِمِسْكِينُ الَّذِي يَطُوفُ عَلَى النَّاسِ تَرُدُهُ اللُّقْمَةُ واللُّقْمَتَانِ
، وَالثَّمْرَةُ والَّمْرَتَانِ ، وَلَكِنَّ الِمِسْكِينَ الَّذِي لاَ يَجِدُ غنىَ يُغْنِه، وَلاَ يُقْطَنُ بِهِ فَيُتَصَدَّقَ عَلَيْهِ
، وَلاَ يَقُومُ فَيَسْأَلُ النَّاسَ )) .
Abū Hurayrah 4
, narrates that the Messenger of Allah
said: "A poor
person is not one who can be turned away by a date or two, or a morsel
or two; rather, a poor person is one who abstains from begging." (Bukhārī,
Muslim)
Another narration of Bukhārī and Muslim has: "A poor person is not one who
goes to the people begging and who can be turned away by a morsel or
two (of food), or a date or two; rather, a poor person is one who does not
have sufficient wealth for himself, whose poverty is not known whereby
charity could be given to him, nor does he go around begging from people."
Commentary
This hadith describes those who are truly poor and deserving of charity. They do not resort
to begging from people, but maintain their self-honour by asking from Allah KS. Making
an unnecessary outward display of poverty is against the spirit of Islam. In the same vein,
well-to-do Muslims are encouraged to go out and search for those who are truly deserving
and needy.
Al-Khațtābī « mentioned that beggars have not been classified as truly poor according to
this hadith because they often receive large amounts of zakah and sadaqah, which removes
them from the category of the poor.
Additional Points
V A Muslim's sense of shame and modesty should override all aspects of his behaviour.
v Abstention from begging maintains a person's self-honour and opens other avenues of
sustenance.
Hadith 265
٤، قَالَ : ((السَّاعِي عَلَى الأَرْمَلَةِ وَالِمِسْكِينِ ، كَالمُجَاهِدِ فِي سَبِيلٍ
وعنه ، عن النَّبِيّ

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RIYĀD AL-ȘĀLIĶĪN
اللهِ )) وَأحسَبُهُ قَالَ: (( وَكَالقَائِمِ الَّذِي لاَ يَفْتُرُ، وَكَالصَّائِمِ الَّذِي لاَ يُفْطِرُ )) مُنَّفَقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One who
sees to the needs of the widows and the needy is like a mujahid in the path
of Allah & .. " And I think he also said: "And like one who continuously spends
the night in worship and one who fasts continuously." (Bukhārī, Muslim)
Commentary
Caring for widows is a means of uplifting the poor and needy and maintaining the honour
of the weak. One who cares for widows has been likened to a mujahid because the task is
immense and requires great patience and perseverance against one's carnal self and Shaitan.
These two enemies of man divert a person from fulfilling the likes of such a noble deed
by corrupting his intentions and sometimes tempting him towards evil. Very few people,
therefore, support widows on a continuous basis.
The second portion of the narration states that caring for widows earns one the perpetual
reward of being involved in worship day and night.
Hadith 266
، قَالَ : ((شَرُّ الطَّعَامِ طَعَامُ الوَلِيمَةِ، يُمْنَعُهَا مَنْ يَأْتِيَهَا، وَيُدْعَى إِلَيْهَا
وعنه ، عن النَّبِيّ
مَنْ يَأْبَاهَا، وَمَنْ لَمْ يُحِبِ الدَّعْوَةَ فَقَدْ عَصَى اللهَ وَرَسُولَهُ)) رواه مسلم .
وفي رواية في الصحيحين ، عن أَبي هريرة من قوله : (( بثْسَ الطَّعَامُ طَعَامُ الوَلِيمَةِ يُدْعَى
إِلَيْهَا الأَغْنِيَاءُ ويُتْرَكُ الفُقَراءُ )) .
Abū Hurayrah & narrates that the Messenger of Allah
said: "The
worst type of food is that of walimah in which those who need to attend
are prevented from joining in and those who refuse to attend are invited
to it. One who does not accept an invitation has disobeyed Allah &s and
His Messenger
." (Muslim)
A narration of Bukhārī and Muslim has: "That feast of walīmah is evil in
which the rich are invited while the poor are left out."
Vocabulary and Definitions
GJJI (marriage feast) is derived from the word 1, which means to unite or join. The joining
of the spouses after a nikah is therefore encapsulated within the word walīmah.

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RIYĀD AL-ȘĀLIĶĪN
Commentary
In this hadith, the Messenger of Allah
prophesised that a time would come when only
the wealthy would be honoured and invited to walimah functions. Such functions would be
tainted with extravagance, wastage and would incorporate such forms of entertainment that
appeal to the wealthy. The Messenger of Allah
never encouraged or approved of this. He
encouraged that the needs and rights of the poor should be respected, hence a Muslim should
make every attempt to include the poor and less fortunate in joyous occasions.
The hadith also states that one who does not accept an invitation has disobeyed Allah de
and the Messenger of Allah
. This means that one should attend functions that are in
accordance with the laws of the shariah. In legal terms, it is Mustahab (advisable) to accept
an invitation to a walīmah if there are no impermissible factors that prevent one from
participating such as music or intermingling of the sexes.
This hadith is extremely relevant in our current scenario. One of the causes of the decline
of the Muslims is their involvement in extravagance, wastage, boasting and competing in
functions such as walīmahs.
Hadith 267
، قَالَ : (( مَنْ عَالَ جَارِيَتَيْنِ حَتَّى تَبْلُغَا جَاءَ يَوْمَ القِيَامَةِ أَنَا
وعن أنس ﴿له، عن النَّبِّ حُّ
وَهُوَ كَهَاتَيْنِ )) وضَمَّ أَصَابِعَهُ . رواه مسلم .
((جَارِيَتَيْنِ )) أَيْ : بنتين .
Anas
narrates that the Messenger of Allah
said: "I and one who
takes care of two daughters until they reach maturity, will be like this
on the day of Qiyamah," and he then joined his fingers together. (Muslim)
Vocabulary and Definitions
"Takes care of two daughters" refers to seeing to their financial needs and proper upbringing.
Imām Qurțubī (> explained that "reaching maturity" refers to being married because a young
girl may marry before the age of puberty transferring the responsibility of caring for her
over to her husband; and in other cases she may reach puberty but may not be in a financial
position to see to her own needs.
Commentary
This hadith explains that rearing and nurturing daughters are a means of entry into Paradise.
In the days of ignorance prior to Islam, daughters were despised and regarded as a liability

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to society. Islam, through the Qur'an and teachings of the Messenger of Allah
, abolished
this false concept. This hadith also destroys the case of those critics of Islam who state that
Islam disrespects women. The truth is that Islam as a religion has elevated the status of
women and granted her rights and protection.
Other ahadith explain that this virtue is not specific to daughters. Imam Ahmad > has
recorded in his Musnad that the Messenger of Allah
said, "He who takes care of two
daughters, two sisters, two maternal aunts, two grandmothers, or two paternal aunts will
be with me in Paradise like this."
Additional Points
v The hadith rejects the false concept of giving preference to sons over daughters.
Hadith 268
وعن عائشة ﴿هَا، قَالَتْ: دَخَلَتْ عَلَيَّ امْرَأَةٌ وَمَعَهَا ابنتان لَهَا ، تَسْأَلُ فَلَمْ تَجِدْ عِنْدِي شَيئاً
غَيْرَ تَمْرَةٍ وَاحِدَةٍ ، فَأَعْطَيْنُهَا إِيَّاهَا فَقَسَمَتْهَا بَيْنَ ابْنَيِّهَا وَلَمْ تَأْكُلْ مِنْهَا ، ثُمَّ قَامَتْ فَخَرجَتْ ،
فَدَخَلَ النَّبِيُّ :﴿ عَلَيْنَا، فَأَخْبَرْتُهُ فَقَالَ : (( مَنِ ابْتُلِيَ مِنْ هَذِهِ البَنَاتِ بِشَيءٍ فَأَحْسَنَ إِلَيْهِنَّ ،
كُنَّ لَهُ سِتْراً مِنَ النَّارِ )) مُتَّفَقٌّ عَلَيْهِ .
'A'ishah wes narrates: A woman together with her two daughters came
begging to me, but I had nothing with me except one date, which I gave
to her. She divided it between her two daughters and did not eat from
it. She then stood up and left. The Messenger of Allah
then entered
and I told him. He said: "Whoever is put through any tribulation by his
daughters and treats them well, they shall be a barrier for him from the
Hell-fire." (Bukhārī, Muslim)
Commentary
'A'ishah wo's gave the woman a single date - all that she had in her possession - on account
of the advice of the Messenger of Allah
when he stated that a beggar should not be
turned away empty handed; even if one has a single date, it should be given away." (Bazzār)
Imām Qurțubī
stated that one could be saved from Hell-fire by caring for even one
daughter, based on this hadith. If a person cares for more than one daughter, the barrier for
him from the Fire will be greater and he will enjoy the close company of the Messenger of
Allāh
in Paradise - as mentioned in the previous hadith.
Treating daughters well means protecting them, nurturing them, seeing to their best interests
in both Islamic and worldly matters.

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Hadith 269
وعن عائشة ظلّ، قَالَتْ: جَاءتني مِسْكِينَةٌ تَحْمِلُ ابْنَيْنِ لَهَا، فَأَطْعَمْتُها ثَلاثَ تَمَرَات ،
فَأَعْطَتْ كُلَّ وَاحِدَةٍ مِنْهُمَا تَمْرَةً وَرَفَعَتْ إِلَى فِيهَا تَمْرَةً لِتَأْكُلها ، فَاسْتَطِعَمَتْهَا ابْنَاهَا ، فَشَقَّتِ
الثَّمْرَةَ الَّتِي كَانَتْ تُرِيدُ أنْ تَأْكُلَهَا بَيْنَهُمَا ، فَأَعجَبَنِي شَأْنُهَا ، فَذَكَرْتُ الَّذِي صَنَعَتْ لرسولٍ
٤، فَقَالَ : ((إِنَّ اللـه قَدْ أَوْجَبَ لَهَا بها الجَنَّةَ ، أَوْ أَعتَقَهَا بِهَا مِنَ النَّارِ )) رواه مسلم .
الله .
'A'ishah wes narrates: A poor woman carrying her two daughters came to
me and I gave her three dates to eat. She gave one date to each of them
and raised the third date to her mouth to eat it. But, her two daughters
asked her to feed it to them. So she split the date which she wanted to eat
between them. I was surprised by her conduct and told the Messenger of
Allāh
about it. He said: "Allah &s made Paradise obligatory upon her by
virtue of her action, or freed her from the Hell-fire because of it." (Muslim)
Commentary
'A'ishah vos was surprised at the mother's giving preference to her daughters over herself and
the mercy and kindness she showed towards them seeking the pleasure of Allah &s. When
she related the incident to the Messenger of Allah
he explained that the noble action of
the mother drew the mercy of Allah &S. In another hadith, the Messenger of Allah
said,
"Al-Rahman (Allah, the Most Merciful) has mercy upon those who show mercy to others."
Additional Points
v It is permissible for a wife to give charity from the wealth of her husband with his
permission. She will be rewarded if she does so and her husband will similarly be
rewarded because the charity was given from his wealth and by his approval.
v Charity points to the truthfulness of a believer's faith in Allah &s and his reliance on
Allah's & mercy.
v Islam elevated the status of women by encouraging its adherents to care for and spend
upon their daughters and making these noble actions a means of entry into Paradise.
Hadīth 270
: (( اللَّهُمَّ إِنِّي أُحَرِّجُ
وعن أَبِي شُرَيحِ خُوَيْلِدِ بن عمرو الخزاعِّ :﴿هَ، قَالَ : قَالَ النَّبِيّ
حَقَّ الضَّعِيفَينِ : الْيَتِيمِ وَالمَرْأةِ )) حديث حسن رواه النسائي بإسناد جيد .
ومعنى (( أُحَرِّجُ )): أُلْحِقُ الحَرَجَ وَهُوَ الإِثْمُ بِمَنْ ضَيَّعَ حَقَّهُمَا ، وَأُحَذِّرُ مِنْ ذلِكَ تَحْذِيراً
بَلِيغاً ، وَأَزْجُرُ عَنْهُ زجراً أكيداً .

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Abū Shurayh Khuwaylid ibn 'Umar al-Khuza 140g, 82 narrates that the Messenger
of Allāh
said: "O Allah! I consider it a serious offence when the rights
of two weak people are not fulfilled: orphans and women." (Ibn Mājah)
Commentary
This hadith affirms the stance of Islam regarding women and orphans. The physical weakness
of women and the lack of support for orphans frequently results in their rights being
overlooked and trampled. Islam teaches that all women should be treated kindly and gently
whether they are mothers, wives, sisters or daughters.
Scholars state that orphans and women are weaker in nature compared to others and they
are therefore more prone to rely upon Allah &s for His help, hence one who oppresses them
shows contempt towards Him and is then deserving of His punishment.
Hadīth 271
وعن مصعب بن سعد بن أَبي وقَّاصِ ح﴿لَهَا، قَالَ: رَأى سعد أنَّ لَهُ فَضْلاً عَلَى مَنْ دُونَهُ ، فَقَالَ
النَّبِّ ﴿: ((هَلْ تُنْصرُونَ وَتُرْزَقُونَ إلاَّ بِضُعَفَائِكُمْ)) رواه البخاري هكذا مُرسلاً ، فإن
مصعب بن سعد تابعيٌّ ، ورواه الحافظ أَبُو بكر البرقاني في صحيحه متصلاً عن مصعب ،
عن أبيه رقم ﴾
Mus'ab ibn Sa'd ibn Abī Waqqasa
83 narrates: Sa'd 4% felt that he enjoyed
superiority over those who were below him, so the Messenger of Allah
said: "It is only on account of the weak among you that you are helped
and given sustenance." (Bukhārī)
Commentary
It was because of his strength and bravery that Sa'd
felt that he enjoyed superiority
over others, however the Messenger of Allah
cautioned him against this. Another similar
narration of Nasa'ī states, "This Ummah is helped because of the supplications, salah and
82 There is difference of opinion regarding the correct name of this Sahabi. Some say it was Khuwaylid
ibn 'Amr, others say it was 'Amr ibn Khuwaylid, yet others say it was Ka'b ibn 'Amr. He accepted Islam
before the conquest of Makkah Mukarramah. He also held the flag of the tribe of Banū Ka'b ibn Khuza'ah
on the day of the conquest of Makkah Mukarramah. 20 ahadith are narrated from him and he passed
away in Madinah Munawwarah in 68 Hijrī.
83 Mus'ab ibn Sa'd ibn Abī Waqqās
was a Tabi'ī. He narrated hadith from his father, 'Alī dos and
Ibn 'Umar . Mujahid and Abu Ishaq narrate from him and they are unanimous that he is
reliable. He passed away in 103 Hijrī.

348 g
RIYĀD AL-ȘĀLIĶĪN
sincerity of the weak amongst them."
According to Ibn Battal d
, the weak possess the most sincerity in du'a' and the greatest
devotion in worship because their hearts are not attached to the world. Muhallab & stated
that the Messenger of Allah
intended by his words to encourage Sa'd de to be humble
and abstain from despising others.
Based on this, some pious people have the habit of keeping children with them when making
du'a', in order to attract the mercy and acceptance of Allah &s.
Hadīth 272
١ ، يقول : (( ابْغُونِي الضُّعَفَاء
وعن أَبي الدَّرداءِ عُويمر ◌ِلُهُ، قَالَ : سمعتُ رَسُولَ الله
، فَإِنَّمَا تُنْصَرُونَ وَتُرْزَقُونَ بِضُعَفَائِكُمْ )) رواه أبو داود بإسناد جيد .
Abu al-Dārdā' 'Uwaymir 4g 84 narrates: I heard the Messenger of Allah
saying: "Look for me among the weak, for you are helped and given
sustenance on account of the weak amongst you." (Abū Dawud)
Commentary
The fact that the Messenger of Allah
would adopt the company of the weak and poor
shows their great value and importance. This hadith like all the ahadith of this chapter teach
that one should never regard oneself as superior to the weak and poor, neither should he
harm nor cause difficulty to them in anyway.
CHAPTER 34
باب الوصية بالنساء
Chapter on treating women well
قَالَ الله تَعَالَى: ﴿وَعَاشِرُ وْهُنَّ بِالْمَعْرُوْفِ﴾ ( النساء : ١٩)،
Allāh says: "And live with them in kindness." (Sūrah Al-Nisā', 19)
84 Abū al-Dārdā' 'Uwaymir
was a great scholar and jurist of Islam. The Messenger of Allah
said regarding him, "'Uwaymir is the Hakim of my Ummah." He participated in all the battles after the
battle of Uhud. During the era of 'Uthman 44%, he was appointed as judge in Damascus. He passed away
in 32 Hijrī and 179 ahādīth are narrated from him.

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وَقَالَ تَعَالَى: ﴿وَلَنْ تَسْتَطِيْعُوْا أَنْ تَعْدِلُوْا بَيْنَ النِّسَآءِ وَلَوْ حَرَصْتُمْ فَلَا تَميْلُوْا كُلَّ الْمَيْل
فَتَذَرُوْهَا كَالْمُعَلَّقَةِ وَإِنْ تُصْلِحُوْا وَتَتَّقُوْا فَإِنَّ اللّهَ كَانَ غَفُوْرًا رَّحِيمًا﴾ (النساء: ١٢٩).
Allāh says: "You will never be able to maintain perfect justice between
wives however much you may desire to do so. However, do not ignore any
of them totally, leaving her suspended. If you make peace and adopt taqwa,
then surely Allah is Most-Forgiving, Most-Merciful." (Sūrah al-Nisā', 129)
Hadīth 273
: (( اسْتَوْصُوا بالنِّساءِ خَيْراً ؛ فَإِنَّ المَرْأَةَ
وعن أَبِي هريرة وطُّهُ، قَالَ : قَالَ رَسُول الله
خُلِقَتْ مِنْ ضِلعٍ ، وَإِنَّ أَعْوَجَ مَا في الضُّلَعِ أَعْلاهُ ، فَإِنْ ذَهَبتَ تُقِيمُهُ كَسَرْتَهُ ، وَإِنْ تَرَكْتَهُ ، لَمْ
يَزَلْ أَعْوجَ ، فَاسْتَوصُوا بِالنِّساءِ )) مُتَّفَقٌّ عَلَيْهِ .
وفي رواية في الصحيحين : ((المَرأةُ كالضِّلَعِ إِنْ أَقَمْتَهَا كَسَرْتَهَا ، وَإِن اسْتَمْتَعْتَ بِهَا ،
اسْتَمَتَعْتَ وِفِيهَا عَوَجٌ )) .
وفي رواية لمسلم: ((إِنَّ المَرأةَ خُلِقَت مِنْ ضِلَعِ ، لَنْ تَسْتَقِيمَ لَكَ عَلَى طَريقة ، فإن اسْتَمْتَعْتَ
بِهَا اسْتَمْتَعْتَ بِهَا وَفِيهَا عَوَجٌ ، وإنْ ذَهَبْتَ تُقِيمُهَا كَسَرْتَها ، وَكَسْرُهَا طَلَاقُهَا )) .
قوله : ((عَوَجٌ)) هُوَ بفتح العينِ والواوِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "I advise
you to treat women kindly because a woman was created from a rib and
the upper section of a rib is crooked. If you try to straighten it, you will
break it. If you leave it as it is, it will remain crooked. So, I advise you to
treat women kindly." (Bukhārī, Muslim)
Another narration of Bukhārī and Muslim has: "A woman is like a rib. If you
try to straighten her you will break her and if you want to derive benefit
from her, you must do so despite her crookedness."
Another narration of Muslim has: "A woman is created from a rib and she
will never remain straight for you. If you want to derive benefit from her,
you must do so despite her crookedness and if you try to straighten her
you will break her and breaking her means divorcing her."

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RIYĀD AL-ȘĀLIĶĪN
Vocabulary and Definitions
"The upper section of a rib is crooked," means that women are created from the most crooked
portion of the rib. It could also be a reference to the upper portion of a women's body (namely
her head, which contains the tongue) as this has the potential of causing the most harm.
Commentary
The hadith refers to the creation of Hawwa from the rib of Adam &
e. Since the source material
(the rib) of women is naturally crooked, one should not be surprised at her weaknesses. These
should be tolerated with patience and forbearance. Failure to appreciate them often leads to
unnecessary quarrels, resulting ultimately in divorce, as stated in the hadith.
Hadith 274
وعن عبد الله بن زَمْعَةَ ﴿لَّهُ: أَنَّهُ سَمِعَ النَّبِيّ :﴿ يَخْطُبُ، وَذَكَرَ النَّاقَةَ وَالَّذِي عَقَرَهَا، فَقَالَ
رَسُول اللـه ◌ُ﴾: ((﴿إِذِ انْبَعَثَ اشْقُهَا﴾ انْبَعَثَ لَهَا رَجُلٌ عَزِيزٌ، عَارِمٌ مَنِيعٌ فِي رَهْطِهِ)) ، ثُمَّ
ذَكَرَ النِّسَاءَ ، فَوعَظَ فِيهِنَّ ، فَقَالَ : (( يَعْمِدُ أحَدُكُمْ فَيَجْلِدُ امْرَأْتَهُ جَلْدَ العَبْدِ فَعَلَّهُ يُضَاجِعُهَا
مِنْ آخِرِ يَومِهِ )) ثُمَّ وَعَظَهُمْ فِي ضَحِكِهِمْ مِنَ الضَّرْطَةِ ، وَقَالَ: (( لِمَ يَضْحَكُ أَحَدُكُمْ مِمَّا
يَفْعَلُ ؟! )) مُتَفَقٌّ عَلَيْهِ .
((وَالعَارِمُ)) بالعين المهملة والراء: هُوَ الشِّرِّيرُ المفسِدُ، وقوله: ((انْبَعَثَ)) ، أيْ :
قَامَ بسرعة .
'Abdullah ibn Zam'aha
d)5, 85 narrates that he heard the Messenger of Allah
delivering a sermon in which he spoke about the camel (in the time
of Salih ) and the person who hamstrung it. The Messenger of Allah
said: "When the most wretched of them rushed forward," means that a
powerful leader, who was vicious and fierce, rushed forward to hamstring
the camel. The Messenger of Allah
then spoke about women and advised
regarding them by saying: "You go and strike your wife as you would a
slave and then perhaps engage in intercourse with her at the end of the
day!" He
then admonished them about laughing at a person who breaks
wind by saying: "Why do you laugh at something which you yourself do."
(Bukhārī, Muslim)
85 'Abdullah ibn Zam'ah
os was from amongst the leaders of the Quraish. 2 ahadith are narrated
from him.

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RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith highlights three aspects. Firstly, the Messenger of Allah
informed the Șahabah
about the incident of Salih & and the camel that was miraculously granted to him.
Secondly, he advised against unjustly beating women. Thirdly, he advised the Șahabah not to
laugh at someone who passes wind because it is natural and normal to do so.
The Messenger of Allah
indicated to the foolishness of a person who severely beats his
spouse and then has relations with her because the former action is tantamount to abuse
while the latter is based on love and affection.
Additional Points
v If a person feels the urge to pass wind, he should try to isolate himself so that he does
not inconvenience others.
v When disciplining a woman, one should ensure that one does not cause any physical
injury, nor should one strike her face or head.
Hadith 275
: (( لاَ يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً إِنْ كَرِهَ مِنْهَا خُلُقاً
وعن أَبي هريرة ﴿ُهُ، قَالَ : قَالَ رَسُول الله
رَضِيَ مِنْهَا آخَرَ ))، أَوْ قَالَ: ((غَيْرَهُ)) رواه مسلم .
وقولُهُ : (( يَفْرَكْ )) هُوَ بفتح الياءِ وإسكان الفاء وفتح الراءِ معناه : يُبْغِضُ ، يقالُ : فَرِكَتِ
المَرأةُ زَوْجَهَا ، وَفَرِكَهَا زَوْجُهَا ، بكسر الراء يفْرَكُهَا بفتحها : أيْ أَبْغَضَهَا ، والله أعلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A believing
man should not hate a believing woman. If he dislikes one particular trait
of hers, he should try to be pleased with another." (Muslim)
Commentary
This golden prophetic teaching teaches us to forgive the weaknesses of our spouses and not
allow these to overwhelm the relationship. We should focus upon the positives, rather than
dwell on the negatives. In so doing, the marriage will prosper into a blissful one instead of
one that is dominated by quarrels and disputes.
Mullah 'Alī Qarī >> pertinently stated that one who aims to find a perfect or faultless marriage
partner would never succeed. Hence, we are advised to utilise sound intelligence in order to
resolve a marital dispute, rather than temporal and emotional outbursts.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 276
وعن عمرو بن الأحوصِ الجُشَميِ ﴿له: أَنَّهُ سَمِعَ النَّبِّ :﴿لَ فِي حَجَّةِ الوَدَاعِ يَقُولُ بَعْدَ
أنْ حَمِدَ الله تَعَالَى، وَأَثْنَى عَلَيْهِ وَذَكَّرَ وَوَعظَ ، ثُمَّ قَالَ: ((ألا وَاسْتَوصُوا بالنِّساءِ خَيْراً
، فَإِنَّمَا هُنَّ عَوَانٍ عِنْدَكُمْ لَيْسَ تَمْلِكُونَ مِنْهُنَّ شَيْئاً غَيْرَ ذلِكَ إلَّ أَنْ يَأْتِيَنَ بِفَاحِشَةٍ مُبِنَةٍ ،
فَإِنْ فَعَلْنَ فَاهْجُرُوهُنَّ فِي المَضَاجِعِ ، وَاضْرِبُوهُنَّ ضَرباً غَيْرَ مُبَرِّحٍ ، فإنْ أَطَعْنَكُمْ فَلا تَبْغُوا
عَلَيهِنَّ سَبِيلاً ؛ ألاَ إِنَّ لَكُمْ عَلَى نِسَائِكُمْ حَقَاً، وَلِنِسَائِكُمْ عَلَيْكُمْ حَقَ؛ فَحَقُّكُمْ عَلَيهِنَّ أنْ
لا يُوِئْنَ فُرُشَكُمْ مَنْ تَكْرَهُونَ ، وَلا يَأْذَنَّ فِي بُيُوتِكُمْ لِمَنْ تَكْرَهُونَ ؛ ألاَ وَحَقُّهُنَّ عَلَيْكُمْ
أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ وَطَعَامِهِنَّ)) رواه الترمذي ، وَقالَ : ((حديث حسن
صحيح )) .
قوله - صلى الله عليه وسلم - : ((عَوان )) أيْ: أَسِيرَاتٌ جَمْع ◌َانِيَة ، بالعَيْنِ المُهْمَلَةِ
، وَهِيَ الأَسِيرَةُ ، والعاني: الأسير. شَبَّهَ رسولُ الله - صلى الله عليه وسلم - المرأةَ في
دخولِها تَحْتَ حُكْمِ الزَّوْجِ بِالأَسيرِ (( وَالضَّرْبُ المَبَرِّحُ»: هُوَ الشَّاقُ الشَّدِيد وقوله - صلى
الله عليه وسلم - : ((فَلاَ تَبْغُوا عَلَيهِنَّ سَبِيلاً)) أي: لاَ تَطْلُبُوا طَرِيقاً تَحْتَجُونَ بِهِ عَلَيْهِنَّ
وَتُؤْذُونَهُنَّ بِهِ ، والله أعلم .
'Amr ibn al-Ahwas al-Jushamiagg 86 narrates that he heard the Messenger of
Allāh
saying during the Farewell Pilgrimage, after praising and glorifying
Allāh &s and reminding and admonishing, "Treat women kindly because
they are like captives in your possession. You possess nothing of them
except that (i.e. having intercourse with them and their duty to safeguard
their own honour and protect their husband's wealth). If they commit an
openly immoral action then do not share their beds, and strike them in a
way that does not cause injury. Then if they obey you, do not look for any
pretext to cause them harm. Know that you have rights over your women,
and your women have rights over you. Your right over them is that they do
not permit anyone to come to your bed and that they do not permit anyone
whom you disapprove into your house. Know that their right over you is
that you treat them well in respect of their clothing and food." (Tirmidhi)
Vocabulary and Definitions
Wives have been likened to captives because they succumb to their husbands commands and
86 Two ahādīth are narrated from 'Amr ibn al-Ahwas al-Jushamī

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RIYĀD AL-ȘĀLIĶĪN
because Islam instructs that captives be treated kindly.
"An openly immoral action," may refer to disobedience, rebelling against their husbands'
rightful instructions or association with evil company.
"They should not permit anyone to come to your beds," means that women should not permit
those whom their husbands dislike, to enter or sit in their homes, whether these may be
strangers or her close family men who she cannot marry. In pagan times, men would converse
freely with women without considering it immoral.
Commentary
The fact that the rights of women were mentioned by the Messenger of Allah
during
the Farewell Pilgrimage indicates the importance of the subject and the necessity to practise
upon the directives he issued.
This hadith and others point to the sequence of steps to be taken when dealing with a
rebellious wife: counselling, refraining from sharing a bed with her and finally beating her
lightly ensuring that no harm or injury is inflicted in the process. In addition, it will only
be permissible to reprimand her physically when the husband knows that this will reform
her. This injunction in no way promotes wife battering or abuse.
Additional Points
v It is a woman's right to be given maintenance and clothing according to the financial
capacity and status of her husband.
Hadith 277
وعن معاوية بن حيدة ره، قَالَ: قُلْتُ: يَا رَسُول الله، مَا حق زَوجَةٍ أَحَدِنَا عَلَيْهِ ؟ قَالَ
: (( أنْ تُطْعِمَهَا إِذَا طِعِمْتَ، وَتَكْسُوهَا إِذَا اكْتَسَيْتَ ، وَلاَ تَضْرِبِ الوَجْهَ ، وَلا تُقَبِّحْ ، وَلا
تَهْجُرْ إلَّ فِي البَيْتِ )) حديثٌ حسنٌ رواه أَبُو داود وَقالَ : معنى (( لا تُقَبِّحْ )) أي : لا تقل
: قبحكِ الله .
Mu'awiyah ibn Haydah 45 87 narrates: I asked: "O Messenger of Allah! What
right does a wife have over the husband?" He replied: "That you feed her
when you eat, you clothe her when you clothe yourself, you do not strike
at her face, you do not abuse her and you do not sever relations with her
87 Mu'awiyah ibn Haydah 4% is the grandfather of Bahz ibn Hakim 4)
, who is also a narrator of
ahādīth. He was from Basrah and also passed away there. He fought in jihād in Khurāsān.

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RIYĀD AL-ȘĀLIĶĪN
except at home." (Abū Dāwūd)
Commentary
This hadith explains the rights of a wife and provides clear guidelines for dealing with marital
discord.
A man should not strike the face of his spouse because it is a delicate part of her body
and could result in injury. He may separate himself from her bed or her room in order to
reprimand her, as this has a powerful psychological impact on her. A man should also not
make disparaging remarks about the physical features of a woman because this is tantamount
to insulting her Creator, Allah &s.
Hadith 278
: (( أكْمَلُ المُؤمِنِينَ إِيمَاناً أحْسَنُهُمْ خُلُقاً ،
وعن أبي هريرة ﴿هُ، قَالَ: قَالَ رَسُول اللـه ح﴾
وخِيَارُكُمْ خياركم لِنِسَائِهِمْ )) رواه الترمذي، وَقَالَ : (( حديث حسن صحيح )).
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The most
perfect of believers are those with the best of character. And the best of
you are those who are best to their wives." (Tirmidhi)
Commentary
Scholars have specified the "best of character" to include smiling with one's spouse, displaying
kindness, adopting tolerance and patience over shortcomings and not being harmful in any
way.
One who studies ahadith will find various explanations regarding the best of people. Ibn
Hajar 'Asqalānī du
stated that the Messenger of Allah
provided explanations based on
the differing circumstances of the questioner or audience. He knew their deficiencies and
knew what would be most suitable for them. Alternatively, the various replies could have
been due to differences in time as certain actions were more virtuous at particular times.
The importance of dealing kindly with women becomes clear when one considers that the
Messenger of Allah
made this the benchmark of good character and perfect īmān.
Hadith 279
)) :
وعن إياس بن عبد الله بن أبي ذباب ◌ّهُ، قَالَ: قَالَ رَسُول الله ﴿
لاَ تَضْرِبُوا إِمَاء الله)) فجاء عُمَرُ ﴿هُ إِلَى رسولِ اللهِ ﴾، فَقَالَ: ذَئِرْنَ
النِّسَاءُ عَلَى أَزْوَاجِهِنَّ، فَرَخَّصَ فِي ضَرْبِهِنَّ، فَأَطَافَ بِآلِ رَسُول الله

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RIYĀD AL-ȘĀLIĶĪN
نِسَاءٌ كَثِيرٌ يَشْكُونَ أزْوَاجَهُنَّ، فَقَالَ رَسُول الله ﴿: ((لَقَدْ أَطَافَ بِآلٍ بَيْتِ مُحَمَّدٍ نِسَاءٌ كثيرٌ
يَشْكُونَ أزْوَاجَهُنَّ لَيْسَ أولَئِكَ بِخَارِكُمْ )) رواه أبو داود بإسناد صحيح .
قوله : (( ذَيِرِنَ )) هُوَ بِذَال مُعْجَمَةٍ مِفْتوحَةٍ، ثُمَّ هَمْزة مَكْسُورَة ، ثُمَّ راءٍ سَاكِنَةٍ ، ثُمَّ نُون ،
أي : اجْتَرَأْنَ ، قوله : (( أطَافَ )) أْ : أَحَاطَ .
Iyās ibn 'Abdullah ibn Abī Dhubab &2 88 narrates that the Messenger of Allah
said: "Do not beat the female servants of Allah ds." 'Umar
then
came to the Messenger of Allah
and said: "The women have become bold
before their husbands." So, the Messenger of Allah &
gave a concession to
strike women. Many women began to come to the family of the Messenger
of Allāh
complaining about their husbands. So the Messenger of Allah
said: "Many women have come to the family of Muhammad, complaining
about their husbands. Such men are not the best of you." (Abū Dawud)
Commentary
The Messenger of Allah
gave the concession to beat rebellious women lightly because this
is better than divorce or a life of misery in this world. The Messenger of Allah
created
a balance, allowing a husband to beat his wife lightly, but also stating that one who does
so is not the best of men in character. In other words, righteous men would think twice of
doing so. It is also pertinent to point out here that, according to a narration of Nasa'ī, the
Messenger of Allah
never beat a woman.
Hadith 280
، قَالَ : ((الدُّنْيَا مَتَاعٌ ، وَخَيْرُ
: أنَّ رَسُول الله
وعن عبد الله بن عمرو بن العاص
مَتَاعِهَا المَرْأَةُ الصَّالِحَةُ )) رواه مسلم .
'Abdullah ibn 'Amr ibn al-'Ās
narrates that the Messenger of Allah
said: "The world is an enjoyment and the best enjoyment of the world is
a righteous woman." (Muslim)
Vocabulary and Definitions
"A righteous woman" is one who fulfils the rights of Allah & and the rights of her husband.
88
Iyās ibn ‘Abdullah
gs was a resident of Makkah Mukarramah. Abu 'Amr , says that he was a
Sahābī while Ibn Mandah ( and Abu Nu aym & say that there is difference of opinion whether he
was a Sahābī or not. Only this hadith is narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
Commentary
Imam Qurțubī as explained this hadith by narrating another hadith which describes a virtuous
woman as one who, "when her husband looks at her she pleases him, when he commands
her she obeys him and when he is absent she protects her honour and his wealth."
The hadith directs us to choose pious spouses because they provide assistance in this world
and encourage towards the obedience of Allah &s.
CHAPTER 35
باب حق الزوج عَلَى المرأة
Chapter on the rights of a husband over his wife
قَالَ الله تَعَالَى: ﴿الرِّجَالُ قَوْمُوْنَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللهُ بَعْضَهُمْ عَلَى بَعْضٍ وَّبِمَاً
أَنْفَقُوْا مِنْ أَمْوَالِهِمْ فَالصُّلِحْتُ قُنِثْتُ حِفِظْتُ لُّلْغَيْبِ بِمَا حَفِظَ اللهُ﴾ (النساء: ٣٤).
Allāh &s says: "Men have charge of women because of the virtue Allah
gave to some of you over others and because of what they spend from
their wealth. So the virtuous women are obedient and, in (the husband's)
absence, protect that which Allāh has protected." (Sūrah al-Nisā', 34)
Allah & made men guardians over women and blessed men with greater
intelligence, strength, planning ability and potential for worship. A man's
guardianship over women does not entitle him to enslave her; rather, it is
for the purpose of guidance and leadership for which he will be questioned
by Allah &S. It is also for this reason that Allah de has made imamah,
testimony and other related matters specific to men. Similarly, jihad and
Jumu'ah are compulsory upon men only.
وأما الأحاديث فمنها حديث عمرو بن الأحوص السابق في الباب قبله.
Hadith 281
: (( إِذَا دَعَا الرَّجُلُ امْرَأْتَهُ إِلَى فِرَاشِهِ فَلَمْ
وعن أَبي هريرة ﴿هُ، قَالَ : قَالَ رَسُول الله
تَأْتِهِ ، فَبَاتَ غَضْبَانَ عَلَيْهَا، لَعَنَتْهَا المَلائِكَةُ حَتَّى تُصْبِحَ )) مُتَفَقٌّ عَلَيْهِ .
وفي رواية لهما : (( إِذَا بَاتَتِ المَرأةُ هَاجِرَةً فِرَاشَ زَوْجِهَا لَعَنَتْهَا المَلاَئِكَةُ حَتَّى تُصْبَحَ )) .

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RIYĀD AL-ȘĀLIĶĪN
: (( وَالَّذِي نَفْسِي بَيَدِهِ مَا مِنْ رَجُلٍ يَدْعُو امْرَأْتَهُ إِلَى فِرَاشِهِ
وفي رواية قَالَ رَسُول الله
فَتَأْبَى عَلَيهِ إلَّ كَانَ الَّذِي فِي السَّمَاءِ سَاخطاً عَلَيْهَا حَتَّى يَرْضَى عَنها )) .
Abū Hurayrah
narrates that the Messenger of Allah
said: "When
a husband calls his wife to bed and she does not come to him and he
spends the night angry with her, the angels curse her until the morning."
(Bukhārī, Muslim)
Another narration of Bukhārī and Muslim has: "When a woman spends the
night forsaking her husband's bed, the angels curse her until the morning."
In another narration the Messenger of Allah
said: "I take an oath in the
name of that Being in whose control is my life, when a man calls his wife
to his bed and she refuses him, the Being who is in the heavens is angry
with her until her husband becomes pleased with her."
Commentary
Allah &, the Supreme Being and Creator of the universe, is fully aware of the nature of man.
Man has been created with desires and because only a woman can fulfil them, she should
respond positively when requested. Disinclination on her part can lead to confrontation,
anger, mistrust, divorce or cause the husband to search for pleasure through sinful avenues.
However, if she has a valid reason for declining or the husband is not displeased with her
and forsakes his right, she will not be cursed by the angels.
Imam Qurțubī >> mentioned that if a woman invites her husband towards intercourse and
he refuses, there would be no sin on him as long as he does not intend to harm her.
Additional Points
V Women should strive to please their husbands.
v Men generally have less patience compared to woman in their need for conjugal relations.
It is a major sin for a wife to refuse her husband's need for conjugal relations.
v When the angels are angered by the refusal of a woman to fulfil her husband's physical
needs, how much more are they angered when she disobeys Allah KS!
Hadīth 282
وعن أبي هريرة ﴿ه أيضاً: أنَّ رَسُول اللـهِ ﴿ه، قَالَ: ((لاَ يَحِلُّ لامْرَأَةٍ
أنْ تَصُومَ وزَوْجُهَا شَاهِدٌ إلَّ بَإِذْنِهِ ، وَلاَ تَأَذَنَ فِي بَيْتِهِ إلَّ بِإِذْنِهِ )) مُتَفَقٌّ عَلَيهِ

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RIYĀD AL-ȘĀLIĶĪN
وهذا لفظ البخاري .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "It is not
lawful for a woman to keep fast when her husband is present without
seeking his permission, nor can she permit anyone to enter his house
without his permission." (Bukhārī, Muslim. This is the wording of Bukhārī.)
Commentary
The first portion of this hadith states that a woman is not permitted to keep optional fast
without the permission of her husband because he would not be able to have conjugal
relations with her while she is fasting. With regard to obligatory fasts, she does not require
her husband's permission because the right of Allah &s takes preference over the right of His
creation. However, if the husband is away on a journey she may engage in optional worship
or fasting without his permission.
From this hadith, scholars have derived the principle that any form of optional worship, which
causes the right of another person to be neglected, should be omitted.
The second portion of the hadith states that she should not allow into her home any such
person whom her husband dislikes as this may result in discord. The wisdom of this hadith
is clear when one considers that problems in marriages frequently begin with an external
influence or third party that is disliked by one or other of the spouses.
Hadīth 283
، قَالَ : (( كلكم رَاعٍ ، وَكُلَّكُمْ مَسْؤُولٌ عَنْ رَعِيَّتِهِ : وَالأَمِيرُ
ابن عمر ﴿﴾، عن النَّبِّ
رَاعٍ ، والرَّجُلُ رَاعٍ عَلَى أهْلِ بَيْتِهِ ، وَالمَرْأَةُ رَاعِيَةٌ عَلَى بَيْتِ زَوْجِها وَوَلَدِهِ ، فَكُلَّكُمْ رَاعٍ ،
وَكُلُّكُمْ مَسْؤُولٌ عَنْ رَعِيَّتِهِ )) مُتَّفَقٌّ عَلَيْهِ .
Ibn 'Umar
narrates that the Messenger of Allah
said: "Each one of
you is a shepherd and each one of you is answerable for his flock. A leader
is a shepherd. A man is a shepherd over his family. A woman is a shepherd
over her husband's house and his children. All of you are shepherds and
each of you is responsible for his flock." (Bukhārī, Muslim)
Commentary
In this hadith, the Messenger of Allah
mentioned that every person is required to fulfil
his responsibilities with justice and will be questioned by Allāh &s in this regard. A man is
responsible for the nurturing of his family and commanding them to observe the laws of
Islam. A woman is required to administer the domestic affairs of her husband's home, oversee

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RIYĀD AL-ȘĀLIĶĪN
the children and servants and protect his wealth and property. A servant is required to fulfil
the tasks assigned to him by his master.
Even a person who does not have anybody under his care is a guardian over his limbs. He
is required to carry out the commands of Allah &s and abstain from the prohibitions in his
actions, speech and beliefs. In this case, his limbs, strength and senses will be his "flock."
Hadith 284
وعن أَبِي علي طَلْق بن علي طه: أنَّ رَسُول الله ﴿ه، قَالَ: ((إِذَا دَعَا الرَّجُلُ زَوْجَتَهُ
لحَاجَتِهِ فَلْنَأَتِهِ وَإِنْ كَانَتْ عَلَى التَّنُور )) . رواه الترمذي والنسائي، وَقالَ الترمذي: ((
حديث حسن صحيح )) .
Abū 'Alī Talq ibn 'Alīdz 89 narrates that the Messenger of Allah
said:
"When a man calls his wife to satisfy his need, she should come to him
even she is at the oven." (Tirmidhi)
Commentary
It is obligatory for a wife to respond immediately to the call of her husband even if she may
be engaged in cooking or other household chores. The reason for this is that man's urge to
satisfy his need for conjugal relations is strong and his wife should allow him to channel it
in a permissible manner.
Hadith 285
، قَالَ: (( لَوْ كُنْتُ آمِراً أَحَداً أنْ يَسْجُدَ لأَحَدٍ لأَمَرْتُ
وعن أبي هريرة ﴿له، عن النَّبِّ حُ﴾
المَرأةَ أنْ تَسْجُدَ لزَوجِهَا )) رواه الترمذي ، وَقالَ : (( حديث حسن صحيح )) .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "If I were
to command anyone to prostrate to anyone else, I would have commanded
the woman to prostrate before her husband." (Tirmidhi)
Commentary
This hadith emphasises the importance of the wife honouring and obeying her husband. Abū
Dawud narrates the background for this hadith. Qais ibn Sa'd dos stated that he went to Hira
and noticed its inhabitants prostrating to their leader. He thought to himself, "The Messenger
of Allāh
is more worthy of being prostrated to." He then came to the Messenger of Allah
89 Abū 'Alī Talq ibn 'Alī 4% was part of the delegation that came to the Messenger of Allah
from
Yamamah and he accepted Islam at that time. 14 ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
and informed him about what he saw, saying, "You, O Messenger of Allah
are more
worthy of being prostrated to." The Messenger of Allah
said, "If you pass by my grave,
will you prostrate to me?" He replied, "No." The Messenger of Allah
then said, "Then do
not do so. If I were to command anyone to prostrate to anyone else, I would have commanded
the woman to prostrate before her husband."
Additional Points
It is not permissible to prostrate before anyone besides Allah &s.
Hadith 286
: (( أَيُّمَا امْرَأَةٍ مَاتَتْ، وَزَوْجُهَا عَنْهَا رَاضٍ
وعن أم سَلَمَة ◌ِهِ، قَالَتْ : قَالَ رسولُ الله
دَخَلَتِ الجَنَّةَ )) رواه الترمذي ، وَقالَ : (( حديث حسن )) .
Umm Salamah ws narrates that the Messenger of Allah
said: "Any
woman who passes away while her husband was pleased with her, shall
enter Paradise." (Tirmidhī)
Commentary
A woman who dies as a believer while her husband was pleased with her, will promptly
enter Paradise with those successful Muslims who will enter Paradise without reckoning. It is
possible that Allah &s will forgive her sins and please those whose rights she failed to fulfil.
It is important to note that this hadith should not be misinterpreted to mean that a wife
should obey her husband in all circumstances; rather, it means that a wife should fulfil her
husband's permissible requests. If he commands her to sin, she should politely refuse.
Hadīth 287
وعن معاذ بن جبل عليه، عن النَّبِيّ ◌َ﴿هَ، قَالَ: ((لاَ تُؤْذِي امْرَأَةٌ زَوْجَهَا فِي الدُّنْيَا إلَّا قَالَتْ
زَوْجَتُهُ مِنَ الحُورِ العِينِ لاَ تُؤْذِيِهِ قَاتَلَكِ اللهُ! فَإِنَّمَا هُوَ عِنْدَكِ دَخِيلٌ يُوشِكُ أنْ يُفَارِفَكِ إِلَيْنَا
)) رواه الترمذي ، وَقال : ((حديث حسن )) .
Mu'ādh ibn Jabal
narrates that the Messenger of Allah
said: "When
any woman annoys her husband in this world, his wife from the wide-eyed
maidens (of Paradise) says: 'Do not annoy him. May Allah destroy you! He
is merely your guest and very soon he will depart from you and come to
us." (Tirmidhī)