Commentary on Hadeeth, - Dought & clear, - * Meaningof the hadeeth,“Treat women kindly”

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The hadeeth says, “Treat women kindly, for woman was created from a bent rib, and the most crooked part of the rib is the top part…” Please explain the meaning of this hadeeth, especially the phrase “and the most crooked part of the rib is the top part”.
Praise be to Allaah.
This is a saheeh hadeeth which was narrated by the two Shaykhs [al-Bukhaari and Muslim] in al-Saheehayn from the Prophet (peace and blessings of Allaah be upon him), from the hadeeth of Abu Hurayrah (may Allaah be pleased with him). The Prophet (peace and blessings of Allaah be upon him) said: “Treat women kindly, for woman was created from a bent rib, and the most crooked part of the rib is the top part, so treat women kindly.”
This is a command to husbands, fathers, brothers and others to treat women kindly and not to oppress them; to give them their rights and to guide them to do good. This is what is obligatory upon everyone, because the Prophet (peace and blessings of Allaah be upon him) said: “Treat women kindly.” This is not altered by the fact that a woman may sometimes mistreat her husband or relatives with her words or actions, because she was created from a rib as the Prophet (peace and blessings of Allaah be upon him) said, and the most crooked part of it is the top. It is well known that the top of it is the part by which it is attached, so the rib will have some crookedness in it at that point, as is well known.
The meaning is that she will inevitably have some crookedness or shortcomings in her character. Hence it was narrated in another hadeeth in al-Saheehayn:
“I have not seen any lacking in rational ability and failing in religion but (at the same time) robbing the wisdom of the wise, besides you [women].”
The point is that this is the ruling of the Prophet (peace and blessings of Allaah be upon him), and it is narrated in al-Saheehayn from the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him). What is meant by lacking in rational ability, as the Prophet (peace and blessings of Allaah be upon him) said, is that the testimony of two women is equivalent to the testimony of one man. Failing in religion, as the Prophet (peace and blessings of Allaah be upon him) said, means that women spend days and nights without praying, i.e., because of menstruation or post-childbirth bleeding. This is a shortcoming which Allaah has decreed for them, and there is no sin on them because of that.
So women should accept this in the way that the Prophet (peace and blessings of Allaah be upon him) meant it, even if a woman is knowledgeable and pious, because the Prophet (peace and blessings of Allaah be upon him) did not speak of his own whims and desires, rather that was a Revelation that was revealed to him, which he conveyed to the ummah, as Allaah says (interpretation of the meaning):
“By the star when it goes down (or vanishes).
Your companion (Muhammad) has neither gone astray nor has erred.
Nor does he speak of (his own) desire.
It is only a Revelation revealed” [al-Najm 53:1-4]

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Commentary on Hadeeth, - Dought & clear, - * The meaning of the hadeeth, “Whoever taunts his brother with a sin” and how sound it is

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Hadhrat Muaaz (Allah be pleased with him) narrates that Muhammad (peace be upon him) said:
"Whoever taunts a brother (Muslim) with a sin (which the Muslim has committed), will not die until he the taunter) commits the same sin."
Could you please xplain this Hadith in further detail?
Praise be to Allaah.
This hadeeth was narrated by al-Tirmidhi, (Kitaab Sifat al-Qiyaamah wa’l-Wara’, 2429), where the wording is, “Whoever shames his brother for a sin will not die until he does it too.”
Shaykh al-Albaani described this hadeeth inDa’eef al-Jaami’(5710) as mawdoo’ (fabricated).
If a hadeeth is da’eef (weak) and mawdoo’ (fabricated), it cannot be taken as a basis for rulings or be acted upon.
With regard to the meaning of the hadeeth, Shaykh al-Mubaarakfoori said:
“ ‘Whoever shames’ means whoever criticizes or condemns. ‘his brother’ means his brother in faith. ‘For a sin’ means one from which he has repented, according to the way in which Imaam Ahmad explained it. ‘will not die’ – the subject of this verb is ‘whoever’. ‘Until he does it too’ means, the sin for which he criticizes his brother. It is as if the one who criticizes his brother will be forsaken by Allaah until he commits the sin for which he criticized his brother, if that criticism was accompanied by self-admiration for being free of that sin.”
(Tuhfat al-Ahwadhi, 7/173)
The fact that this hadeeth is da’eef (weak) does not mean that it is permissible to criticize those who have fallen into sin, for those who fall into sin are of different types.
Some of them repent and turn back to their Lord, or else the punishment (hadd) is carried out on them. So it is not permissible to criticize them because their souls have been purified by their repentance or the punishment. The Prophet (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who has never sinned.” (Narrated by Ibn Maajah, 4240; classed as saheeh by al-Busayri inal-Zawaa’id, commentary onSunan Ibn Maajah).
Imam Ahmad said that the punishment mentioned in the hadeeth is for the one who criticizes a person who has repented from his sin, as al-Tirmidhi narrated from him. After narrating this hadeeth, he said: Ahmad said: from a sin from which he has repented.
Some of them commit sin but they do not do it openly. Anyone who comes to know of that has to advise the person and cover his faults.
And some of them commit sin openly. They should also be advised, and others should be warned against them to whatever extent is appropriate.
Ibn al-Qayyim (may Allaah have mercy on him) said:
It may be that what he meant is that your criticizing your brother for his sin is an even greater sin than his, because it means that you feel pride in your obedience and you are praising yourself for that, and claiming to be free from sin, whereas your brother has fallen into sin. But it may be that his feeling humble because of his sin and what has happened to him, such as his feeling humble and submissive, thinking less of himself, ridding himself of pious pretensions, arrogance and self-admiration, standing before Allaah with his head bowed, his gaze lowered and his heart broken – it may be that all of that is better for him than your feeling proud of your obedience, thinking that you are doing much good, believing that by doing so you are important, and reminding Allaah and mankind of that.
How close this sinner is to the mercy of Allaah, and how close this conceited one is to the wrath of Allaah! A sin that leads to humility is more beloved to Him than an act of obedience which fills a person with conceit. If you sleep all night then wake up feeling regret (for not having prayed qiyaam al-layl), that may be better for you than if you were to pray all night and wake up in the morning filled with self-admiration. For the deeds of the one who admires himself are not accepted. Perhaps your laughing whilst admitting to shortcomings is better than your weeping with piety but being filled with conceit. The groaning of the sinners is more beloved to Allaah than the tasbeeh of the conceited. It may be that by means of this sin, Allaah has caused him to drink the medicine that will cure a fatal disease which you also have, but you do not realize it. Allaah has reason for what He does to both those who are obedient and those who sin, which are known to no-one except Him, and which no one recognizes except those who have insight, and then only within the limits of human understanding; beyond that there are reasons which are not even known to the honourable scribes (i.e., the recording angels). The Prophet said: “If the slave woman of any one of you commits adultery, let him carry out the punishment on her and not criticize.” And Yoosuf (peace be upon him) said:“No reproach on you this day” [Yoosuf 12:92 – interpretation of the meaning]. For the scale is in the hand of Allaah, and the ruling is His. The point is to carry out the punishment (prescribed by Allaah) and not to shame and criticize. No one feels safe from what has been decreed for them and from the power of His decree except those who are ignorant of Allaah. Allaah said to the one who had more knowledge of Him than anyone else and was closer to Him:“And had We not made you stand firm, you would nearly have inclined to them a little”[al-Israa’ 17:74 – interpretation of the meaning]. And Yoosuf said:“Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant”[Yoosuf 12:33 – interpretation of the meaning]. One of the ways in which the Messenger of Allaah used to swear was “No, by the One who turns hearts.” And he said, “There is no heart which is not between two of the fingers of the Most Merciful. If He wills He guides it aright and if He wills He sends it astray.” Then he said, “O Allaah, the one Who turns hearts over, make our hearts steadfast in adhering to Your religion. O Allaah, musrif al-Quloob, sirf our hearts to obey You.”
Madaarij al-Saalikeen, 1/177, 178)
And Allaah knows best.

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