Plural marriage and fair treatment of co-wives, Dought & clear, - * The attitudes of the Messenger of Allah (blessings and peace of Allah be upon him) towards his wives and his good treatment of them

It was narrated from Sayyidah 'Aa'ishah (may Allah be pleased with
her) that she said: The Messenger of Allah (blessings and peace of
Allah be upon him) came to me when it was not my day. He knocked at
the door and I heard his knock, then I went out and opened the door
for him, and he said: "Did you not hear me knock?" I said: Yes, but I
wanted the other wives to know that you came to me on a day other than
my day. Abu Bakr ibn Abi Shaybah narrated to us: Shabaabah ibn Siwaar
narrated to us: Sulaymaan ibn al-Mugheerah narrated to us, from
Thaabit, from Anas, who said: The Prophet (blessings and peace of
Allah be upon him) had nine wives, and when he divided his time among
them, he did not come back to the first one until the ninth day. Every
night they used to gather in the house of the one whose night it was.
He was in 'Aa'ishah's house, and Zaynab came and he reached out his
hand towards her. 'Aa'ishah said: This is Zaynab, and the Prophet
(blessings and peace of Allah be upon him) withdrew his hand.
My question is: why did the Messenger (blessings and peace of Allah be
upon him) come to Sayyidah 'Aa'ishah when it was not her day, whereas
in the second hadith it says that he did not shake hands with Sayyidah
Zaynab so as to please Sayyidah 'Aa'ishah because it was her day? It
was narrated that 'Aa'ishah said: The wives of the Prophet (blessings
and peace of Allah be upon him) sent his daughter Faatimah to him. She
asked for permission to enter upon him when he was lying down with me
under my cover, and he gave her permission. She said: O Messenger of
Allah, your wives have sent me to you to ask you to be just with
regard to the daughter of Abu Quhaafah (i.e., Abu Bakr). I ['Aa'ishah]
kept quiet. The Messenger (blessings and peace of Allah be upon him)
said to her: "O my daughter, do you not love that which I love?" She
said: Of course. He said: "Then love this one" – i.e., 'Aa'ishah.
Faatimah got up when she heard that from her father, and she went back
to the wives of the Prophet (blessings and peace of Allah be upon him)
and told them what the Messenger of Allah (blessings and peace of
Allah be upon him) had said to her. They said to her: We do not think
that you have helped us in any way. Go back to the Messenger of Allah
and say to him: Your wives adjure you to be just with regard to the
daughter of Abu Quhaafah. Faatimah said: By Allah, I will never speak
to him about her. Then the wives of the Prophet (blessings and peace
of Allah be upon him) sent Zaynab bint Jahsh – who was the one who was
the closest of them to me in status, i.e., in terms of beauty and the
love of the Messenger for her. She asked permission to enter upon the
Messenger of Allah (blessings and peace of Allah be upon him) when the
Messenger of Allah (blessings and peace of Allah be upon him) was with
'Aa'ishah beneath her cover, as he was when Faatimah had come in. The
Messenger of Allah (blessings and peace of Allah be upon him) gave her
permission and she said: O Messenger of Allah, your wives have sent me
to you to ask you to be just with regard to the daughter of Abu
Quhaafah. … 'Aa'ishah said: Then she showed harshness towards me and
insulted me, and I was watching the Messenger of Allah (blessings and
peace of Allah be upon him) to see if he would allow me to respond.
This went on until I realized that the Messenger would not object if I
responded. When I started responding, I answered back to everything
that she had said, until I got the upper hand. And the Messenger of
Allah (blessings and peace of Allah be upon him) said, smiling, "She
is the daughter of Abu Bakr."
My question is: I know that what is meant by their asking for justice
was justice with regard to emotion, but that was beyond the control of
the Messenger; rather that was in the hand of Allah, may He be
glorified… But why did the Messenger (blessings and peace of Allah be
upon him) take the side of Sayyidah 'Aa'ishah instead of trying to
reassure his other wives?
Praise be to Allah.
Firstly:
The Prophet (blessings and peace of Allah be upon him) treated his
wives well, give them good company and was dignified. He used to sit
with them, keep them company, talk to them, chat with them at night
and treat them fairly in every way he could.
There happened between his wives, who were the mothers of the
believers (may Allah be pleased with them), that which usually happens
between co-wives, but nevertheless they would soon calm down and go
back to their usual way of conduct, which was based on faith,
restraint, dignity and religious commitment.
What a believing woman may say or do out of jealousy may be tolerated,
in contrast to others, because of her faith and because she will go
back to her original way of good character and religious commitment.
In fact, when the believer who is pious and pure of heart reads the
verse in which Allah, may He be exalted, says (interpretation of the
meaning):"The Prophet is closer to the believers than their ownselves,
and his wives are their (believers') mothers" [al-Ahzaab 33:6], he
will adhere to proper etiquette and protect his inner thoughts lest
they be overtaken by insinuating thoughts and bad ideas. Do you not
see how a man behaves with his mother, compromising a great deal,
overlooking a great deal, and not picking on every word she says and
every action she does? The Messenger of Allah (blessings and peace of
Allah be upon him) and the members of his household are more deserving
of all respect and veneration, and are deserving of all good treatment
and attitudes.
Secondly:
With regard to the hadith narrated from 'Aa'ishah (may Allah be
pleased with her), according to which she said: The Messenger of Allah
(blessings and peace of Allah be upon him) came to me when it was not
my day. He knocked at the door and I heard his knock, then I went out
and opened the door for him, and he said: "Did you not hear me knock?"
I said: Yes, but I wanted the other wives to know that you came to me
on a day other than my day,
This hadith was quoted by adh-Dhahabi inSiyar A'laam an-Nubala'(2/174)
via Ahmad ibn 'Ubaydullah an-Nursi: Yahya al-Khawwaas narrated to us:
Muhaadir narrated to us, from Hishaam ibn 'Urwah, from his father,
from 'Aa'ishah.
This is a da'eef isnaad and cannot be used as evidence.
Shaykh 'Abd al-Qaadir al-Arna'oot (may Allah have mercy on him) said
in his commentary onas-Siyar:
Yahya al-Qawwaas: I did not find any biography for him. Muhaadir is
Ibn al-Moori'. Abu Haatim said concerning him: He is not strong. Imam
Ahmad said: He was very naïve. End quote.
Such a report is not reliable and cannot be quoted as evidence.
With regard to the second hadith, it was narrated by Muslim (1462)
from Anas (may Allah be pleased with him), who said: The Prophet
(blessings and peace of Allah be upon him) had nine wives, and when he
divided his time among them, he did not come back to the first one
until the ninth day. Every night they used to gather in the house of
the one whose night it was. He was in 'Aa'ishah's house, and Zaynab
came and he reached out his hand towards her. 'Aa'ishah said: This is
Zaynab, and the Prophet (blessings and peace of Allah be upon him)
withdrew his hand. They argued and raised their voices, and the
iqaamah for prayer was given. Abu Bakr came past at that point and
heard their voices, so he said: Come out for the prayer, O Messenger
of Allah, and throw dust in their mouths. The Prophet (blessings and
peace of Allah be upon him) came out, and 'Aa'ishah said: Now the
Prophet (blessings and peace of Allah be upon him) will finish his
prayer and come, and Abu Bakr will come and do such and such to me.
When the Prophet (blessings and peace of Allah be upon him) had
finished his prayer, Abu Bakr came to her and spoke sternly to her,
and said: Do you behave like this?
An-Nawawi (may Allah have mercy on him) said:
This gathering took place with their consent.
With regard to him reaching out his hand towards Zaynab, and 'Aa'ishah
saying: This is Zaynab, it was said that this action was not
deliberate; rather he thought that she was 'Aa'ishah, whose turn it
was, because that was at night and there were no lamps in the houses.
And it was suggested that that was with their consent.
In this hadith we see the good conduct of the Prophet (blessings and
peace of Allah be upon him) and his gentleness towards all.
Al-Bukhaari (2581) and Muslim (2442) narrated from 'Aa'ishah (may
Allah be pleased with her) that she said: The wives of the Prophet
(blessings and peace of Allah be upon him) sent Faatimah the daughter
of the Messenger of Allah (blessings and peace of Allah be upon him)
to the Messenger of Allah (blessings and peace of Allah be upon him).
She asked permission to enter when he was lying down with me under my
cover, and he gave her permission. She said: O Messenger of Allah,
your wives have sent me to you to ask you to be just with regard to
the daughter of Abu Quhaafah.
I ['Aa'ishah] kept quiet.
The Messenger of Allah (blessings and peace of Allah be upon him) said
to her: "O my daughter, do you not love that which I love?"
She said: Of course.
He said: "Then love this one."
Faatimah got up when she heard that from the Messenger of Allah
(blessings and peace of Allah be upon him), and she went back to the
wives of the Messenger of Allah (blessings and peace of Allah be upon
him) and told them what she had said and what the Messenger of Allah
(blessings and peace of Allah be upon him) had said to her. They said
to her: You have been of no avail for us. Go back to the Messenger of
Allah (blessings and peace of Allah be upon him) and say to him: Your
wives adjure you to be just with regard to the daughter of Abu
Quhaafah.
Faatimah said: By Allah, I will never speak to him about her.
'Aa'ishah said: The wives of the Prophet (blessings and peace of Allah
be upon him) sent Zaynab bint Jahsh, the wife of the Prophet
(blessings and peace of Allah be upon him), who was the one who was
the closest of them to me in status before the Messenger of Allah
(blessings and peace of Allah be upon him). I have never seen any
woman who was better in religious commitment than Zaynab, more fearing
of Allah, more truthful in speech, more keen to uphold family ties,
more generous in giving charity, or more keen to draw close to Allah,
but she had a quick temper, although she would calm down quickly.
She asked permission to enter upon the Messenger of Allah (blessings
and peace of Allah be upon him) when the Messenger of Allah (blessings
and peace of Allah be upon him) was with 'Aa'ishah beneath her cover,
as he was when Faatimah had come in. The Messenger of Allah (blessings
and peace of Allah be upon him) gave her permission and she said: O
Messenger of Allah, your wives have sent me to you to ask you to be
just with regard to the daughter of Abu Quhaafah.
Then she showed harshness towards me and insulted me, and I was
watching the Messenger of Allah (blessings and peace of Allah be upon
him) to see if he would allow me to respond.
Zaynab kept going until I realized that the Messenger of Allah
(blessings and peace of Allah be upon him) would not object if I
responded.
When I started responding, I answered back to everything that she had said.
And the Messenger of Allah (blessings and peace of Allah be upon him)
said, smiling, "She is the daughter of Abu Bakr."
The questioner asked: But why did the Messenger (blessings and peace
of Allah be upon him) take the side of Sayyidah 'Aa'ishah instead of
trying to reassure his other wives?
The answer is:
Because she had not done anything or initiated anything; and he was in
her house, under her cover, on her day; and he knew that the reason
for this was no more than jealousy. Because of his good attitude and
kind treatment, he (blessings and peace of Allah be upon him) put up
with that from them.
What was meant by his words, "She is the daughter of Abu Bakr" when he
(blessings and peace of Allah be upon him) was smiling, was that she
was his daughter and resembled him in strength of character and mature
thinking. Al-Haafiz said: That is, she was dignified, intelligent and
wise, like her father.
End quote fromFath al-Baari(5/207).
An-Nawawi said:
This was a reference to her perfect understanding and good insight.
End quote fromSharh an-Nawawi 'ala Muslim(15/207)
She did not start to answer back her sister until after she
ascertained that the Prophet (blessings and peace of Allah be upon
him) would not be upset by that.
As Zaynab (may Allah be pleased with her) was the one who had started
it, the fact that the Prophet (blessings and peace of Allah be upon
him) gave 'Aa'ishah permission to answer back was the means of
achieving justice between his wives. If he (blessings and peace of
Allah be upon him) had not allowed her to answer her sister back, soon
the ignorant would have said: This is not fair! Why did he not let her
answer her back?
An-Nawawi (may Allah have mercy on him) said:
This indicates that she stood up for herself and answered back, and he
did not tell her not to do that.
End quote fromSharh an-Nawawi 'ala Muslim(15/207)
Al-Haafiz ibn Hajar said:
An-Nasaa'i and Ibn Maajah narrated with a hasan isnaad via at-Taymi
from 'Urwah that 'Aa'ishah said:
Zaynab bint Jahsh entered upon me and reviled me, and the Prophet
(blessings and peace of Allah be upon him) told her to stop, but she
refused. So he said to me: "Revile her." So I reviled her.
End quote fromFath al-Baari(5/99)
Conclusion:
The questioner and others should understand that the Messenger of
Allah (blessings and peace of Allah be upon him) was the best and
kindest of people towards his family, and the closest of people to
justice and fairness in all things, both minor and major. Think about
his response (blessings and peace of Allah be upon him) to that
ill-mannered hypocrite, when he objected to the way in which the
Messenger of Allah (blessings and peace of Allah be upon him) had
shared out some wealth, and he said to him: O Messenger of Allah, be
just! He (blessings and peace of Allah be upon him) said: "Woe to you!
who will be just if I am not just? You would be lost and doomed if I
was not just."
Once the questioner has understood something of what the scholars
said, explaining the good conduct and good attitude of the Prophet
(blessings and peace of Allah be upon him) and his good treatment of
others, what he must now do is avoid overstepping the mark, failing to
see the beautiful conduct of the Prophet (blessings and peace of Allah
be upon him), and opening the door to suspicion and speculation.
If he does not understand something or it is not clear to him, then he
should bear a general principle in mind: Woe to you! Who will be just,
if the Messenger of Allah was not just?!
Who is closer to doing what is right, if not the Messenger of Allah
(blessings and peace of Allah be upon him)?!
And Allah knows best.

Kind Treatment of Spouses, - Dought & clear, - * Wife disposing of her own money without her husband’s knowledge

mwb

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My sister works in Saudi and wants to invest part of her salary in a project on the basis that this money is my money and she will give me the profits whilst the capital remains hers, on the basis that I will lend her this money and she will invest it, but without her husband’s knowledge. Is she or am I doing anything haraam? Please advise us.
Praise be to Allaah.
There is no sin on your sister if she gives you money as a loan for you to invest and benefit from the results on the basis that the capital will remain your sister’s. But if your sister wants to share the profit with you whilst she is keeping the capital as is, that is not permitted, because this comes under the heading of “every loan that brings benefits is riba.” It is not necessary for her husband to know about your giving her the money, because the money is her own and he has no right to any part of it unless she gives it willingly. Allaah says (interpretation of the meaning):
“And give to the women (whom you marry) their Mahr (obligatory bridal-money given by the husband to his wife at the time of marriage) with a good heart; but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm (as Allaah has made it lawful)”
[al-Nisa’ 4:4]
But by way of kind treatment and because men are more experienced and kanowledgeable in matters of business, our advice is that the husband should be told about what his wife is doing and how she is disposing of her wealth.
Shaykh ‘Abd-Allaah al-Jibreen said:
The wife owns her wealth and she has the right to dispose of it. She may give it as gifts, give it in charity, pay off her debts, give up her rights to money that she is owed or give up her right to inheritance to whomever she wants, whether relatives or others. Her husband has no right to object if she is mature and of sound mind. Her husband does not have the right to dispose of any of her wealth except with her consent. (Fataawa al-Mar’ah al-Muslimah, 2/674).
And Allaah knows best.

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Kind Treatment of Spouses, - Dought & clear, - * Her family took her away without her husband’s permission

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I have a brother who has been married for several years, and he has a son and a daughter. He often has arguments with his wife, then they make up. The most recent incident was when she started to cursing her parents-in-law, then she went even further and hit her husband. Then she told her family, and they came and took her away without her husband’s permission. There is a lot of immorality and lack of religious commitment, the extent of which Allaah only knows. We have tried to advise them on many occasions but without success.
I hope that you can help us and tell us to which department we may refer this matter, so that we can put an end to it.
Praise be to Allaah.
Firstly:
It is not permissible for a woman to go out of her husband’s house without permission, rather many of the scholars regarded this asnushooz(defiance) and going against the husband, if there is no excuse for doing that, such as if her husband is harming her in a manner that she cannot ward off and so on.
Moreover, if the wife is withholding herself from her husband, he is no longer obliged to spend on her because of her defiance, as the fuqaha’ have stated. Seeal-Mughni, 8/182.
Secondly:
What your brother should do is to handle the situation wisely and carefully in order to bring his wife back home. He should remind her of Allaah, and remind her family of Him; if he cannot do that himself, then he should enlist the help of some relatives who have knowledge, experience and wisdom, and get them involved so that they can solve the issue.
He should exercise deliberation and not be hasty in taking decisions, for “Deliberation is from Allaah and haste is from the Shaytaan,” as the Prophet (peace and blessings of Allaah be upon him) said. (Classed as saheeh by al-Albaani inal-Silsilah al-Saheehah, 1895).
A man may make a decision at the time of anger, then regret it, but at a time when regret will be to no avail.
He should also adopt an attitude of patience, put up with his wife and try to put an end to the disputes between them that have gone on for years and years. Let him start a new life with her, forgetting the past and its arguments.
Thirdly:
No one is perfect, so he should accept her good points and overlook her bad points, and try to change her in a wise and calm manner. The Prophet (peace and blessings of Allaah be upon him) said: “No believing man should hate a believing woman, for if he dislikes one of her characteristics, he will be pleased with another.”
Al-Nawawi said:
This means that he should not hate her, because if he sees in her a characteristic that he dislikes, he will find another that is pleasing; she may be bad-tempered but at the same time religiously-committed, or beautiful, or chaste, or kind to him, and so on. End quote.
This is how all people are; they have good qualities and bad qualities. The wise man is the one who strikes the right balance between good and bad, accepting the good things and overlooking the bad, whilst also trying to correct them.
Fourthly:
If the husband does all that but the woman still does not change, then he may refer to the shar’i courts to resolve this dispute.
And Allaah is the One Whom we ask to set the affairs of all the Muslims straight.
And Allaah knows best.

- PUBLISHERNajimudeeN M

Quraanic Exegesis, Dought &clear, - * Meaning of theverse, “and do not throw yourselves into destruction”

Can you please clarify the meaning of the verse of 2.195] And spend in
the way of Allah and cast not yourselves to perdition with your own
hands, and do good (to others); surely Allah loves the doers of good.
I am confused because on this fatwa it refered to not spending in the
cause of Allah The question number 46807 .
but then I read another fatwa where it said refered to it as killing
yourself If I have understood it correctly Sheik. The question number
21589 Can you please clarify Sheik?.
Praise be to Allaah.
The scholars – mufassireen, fuqaha' and others -- are unanimously
agreed that the verse in which Allaah says (interpretation of the
meaning):"And spend in the Cause of Allaah (i.e. Jihad of all kinds)
and do not throw yourselves into destruction (by not spending your
wealth in the Cause of Allaah), and do good. Truly, Allaah loves
Al-Muhsinoon(the good-doers)" [al-Baqarah 2:195]was revealed in the
context of enjoining spending, and with regard to the reason for the
revelation of this verse it was narrated that some of the Sahaabah
wanted to focus on their farms and trade, and forsake jihad for the
sake of Allaah, and Allaah warned them against doing that in this
verse.
Imam al-Bukhaari (may Allaah have mercy on him) narrated from
Hudhayfah ibn al-Yamaan (may Allaah be pleased with him) that he said
concerning this verse: It was revealed concerning spending (in the way
of Allaah). End quote. (al-Bukhaari, no. 4516).
Al-Tirmidhi (2972) narrated that Aslam Abu 'Imraan said: We were in
the city of the Byzantines and there came out to us a large number of
Byzantines. One of the Muslim men charged at the Byzantine ranks until
he penetrated among them, and the people shouted and said: Subhaan
Allaah! He has thrown himself into destruction! Abu Ayyoob al-Ansaari
stood up and said: O people, you are misinterpreting this verse.
Rather this verse was revealed concerning us Ansaar, when Allaah
granted victory to Islam and the number of its supporters increased.
We said to one another in private, and not to the Messenger of Allaah
(blessings and peace of Allaah be upon him): Our wealth and property
have diminished. Allaah has granted victory to Islam and the number of
its supporters has increased. We should focus on our wealth and
property and try to take care of them. Then Allaah revealed to His
Prophet (blessings and peace of Allaah be upon him) a verse which
refuted what we said:"And spend in the Cause of Allaah (i.e. Jihad of
all kinds) and do not throw yourselves into destruction (by not
spending your wealth in the Cause of Allaah)". So destruction here
referred to focusing on wealth and property, and abandoning jihad. Abu
Ayyoob continued to strive in jihad for the sake of Allaah until he
was buried in Constantinople.
Classed as saheeh by al-Albaani inal-Silsilah al-Saheehah, 13.
Despite that, the scholars -- both earlier and later -- also quoted
this verse as evidence to show that it is forbidden to kill oneself or
harm oneself or throw oneself into destruction by any means, based on
the general meaning of the words of the verse and by analogy, and they
affirmed the basic usooli principle which says: what counts is the
general meaning of the words, not the specific reason for revelation.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
As for restricting it to that -- meaning restricting the verse to the
matter of not spending for the sake of Allaah -- that is subject to
further discussion, because what counts is the general meaning of the
wording. End quote.
Fath al-Baari, 8/185
Al-Shawkaani (may Allaah have mercy on him) said:
i.e., do not do that which will bring about your destruction. The
salaf had a number of opinions concerning the meaning of the verse.
The truth is that what matters is the general meaning of the wording
not the specific reason for revelation. Everything that may be called
destruction in religious or worldly terms is included in that. This is
the view of Ibn Jareer al-Tabari. End quote.
Fath al-Qadeer, 1/193
This is also indicated by the various interpretations that the salaf
gave for this verse. It was narrated from al-Bara' ibn 'Aazib (may
Allaah be pleased with him) that he regarded the one who committed a
sin then despaired of the mercy of Allaah as throwing himself into
destruction.
Ibn Hajar said inFath al-Baari(8/33): It was narrated by Ibn Jareer
and Ibn al-Mundhir with a saheeh isnaad.
Thus it becomes clear that the two answers previously given on our
website do not contradict one another. What is mentioned in question
number 46807explains the reason for the revelation of this verse and
the context in which it was revealed.
The answer to question number 21589is quoting as evidence the general
meaning of the wording of the verse, and explaining that it is not
permissible to throw oneself into destruction in any sense, whatever
the form of this destruction or harm.
And Allaah knows best.