Major Sins
41) Disbelieving in Destiny (Qadar)
Allah Most High says,
{Verily, all things have We created in proportion and measure.}
(AI-Qamar: 49)
In his Tafsir, Ibn AI-Jawzi highlighted two views concerning the occasion of revelation of this verse. The first view is reported by Muslim on the authority of Abu Hurairah (may Allah be pleased with him) that the disbelievers of Mecca came to dispute with the Messenger of Allah concerning the Destiny, then the verse was revealed to refute their claims. Abu Umamah, however, is of the opinion that this verse was revealed concerning the so-called fatalism. The second view is that the bishop of Najran came to the Messenger of Allah (pbuh) and said, "O Muhammed! you claim that sins are predetermined by Allah, but this is a wrong attitude."
The Messenger of Allah (pbuh) replied, "You are the enemies of Allah.” Then the following verses were revealed {Truly those in sin are the ones in error and madness. The Day they will be dragged through the Fire on their faces, (they will hear.) taste ye the touch of Hell!’ Verily, all things have We created in proportion and measure.} (AI-Qamar: 47-49)
'Umar Ibn al-Khattab said, "The Messenger of Allah (pbuh) said,
"On the Day of Judgment, Allah will gather the first and the last of people and then order a caller to say with a clear voice, where are the enemies of Allah?" The fatalists would stand whereupon they would be ordered to go to Hell.”[1]
Allah says, {Taste ye the touch of Hell! Verily, all things have We created in proportion and measure. } Those men are called the enemies of Allah because they dispute how Allah predetermines sins and then punishes the sinners thereby."
Hisham Ibn Hassan commented, "By Allah if a fatalist observes continuous fasting until he becomes as thin as thread, or observes continuous Prayer until he becomes as faint as string, Allah would order him to be dragged through the Fire on his face and then say to him {taste the touch of Hell! “Verily all things Have We created in proportion and measure.}” [2]
Ibn 'Umar (may Allah be pleased with them both) the Prophet said,
"Everything runs in accordance with Allah's Destiny even the inability and intelligence.” [3]
Ibn 'Abbas said, "All things have We created in proportion and measure and they are recorded in AI-Lawh AI-Mahfuz (The TabletPreserved)."
Allah Most High says,
{But Allah has created you and your hadiwork! } (Al-saffat: 96)
Ibn Jarir, in his commentary on this verse, said, "The verse is of two indications:
First, it may mean that Allah has created you and what you make, i.e., idols."
In Surah Ash-Shams, Allah Most High says,
{And its inspiration as to its wrong and its right.}
(Ash-shams: 8)
Sa'id Ibn Jubair explained the meaning of this verse saying,
{Allah implants in it the traits of good and the traits of evil.}
A hadith states,
"Allah guides some people to the straight way and will grant them mercy. Whereas others go astray in accordance with Allah's Destiny and therefore they will be decreed to Hell-fire with Allah's Justice."
Ibn Zaid stated, "Allah leads it to the way of righteousness or leaves it to go astray in the way of evil."
Mu'adh Ibn Jabal (may Allah be pleased with him) said that the Messenger of Allah (pbuh) said,
"There was no prophet sent to people by Allah but amongst his people there were Qadariyyah (fatalists) and Murji'ah (Postponers). Surely, Allah has cursed the Qadariyyah and Murji' ah on the tongues of seventy prophets.”[4]
`Aishah (may Allah be pleased with her) said that the Messenger of Allah (pbuh) said,
"The Qadiriyyah (fatalists j are the Magians of this Ummah.”[5]
Ibn `Umar (may Allah be pleased with him) said that the Messenger of Allah (pbuh) said,
"Each Ummah has Magians and the Magains of this Ummah are those who deny the Destiny of Allah." He
added, "If one of them spent an amount of gold equal to Mount Uhud the way of Allah, Allah will never accept it from him until he believes in the divine Destiny, both the good and the evil thereof" Then he (pbuh) mentioned the hadith, when Jabril asked about Iman (Faith), "It is to believe in Allah, His angels, His books, His Messengers, and the Last Day, and to believe in the divine Destiny, both the good and the evil thereof .”[6]
"The belief in Allah" means to admit that He, Glorified and Exalted be He, is Existent and deserves all attributes of perfection. He is the One and Only, the Eternal, the Creator Who does what He wills.
"Belief in the angels" means to admit that they are devoted servants of Allah as the Glorious Qur'an illustrates,
{They are (but) servants raised to honor. They speak not before He speaks, and they act (in all things) by His command. He knows what is before them, and what is behind them, and they offer no intercession except for those with whom He is well-pleased and they stand in awe and reverence of His (glory).}
(Al-Anbiya'" 26-28)
"Belief in the Messengers" means to admit that they were truthful men, and delivered what Allah revealed to them in totality. Allah Most High has supported them with miracles as proof of their truthfulness. We owe to them all reverence and make no distinction between them.
"Belief in the last Day" means to believe in the Day of Judgment, in the resurrection after death, is the Hashr (Gathering), in Paradise, in Hell-fire,... etc.
"Belief in the divine Destiny" means to believe in the aforementioned principles and ideas such as the reference in the verses:
{But Allah created you and your handiwork.} (As-Saffat: 96)
{All things have We created in proportion and measure.} (AI-Qamar: 49)
Belief in the divine Destiny comprises what was referred to in the Hadith of Ibn ' Abbas,
"Know that if the Nation were to gather together to benefit you with any thing, it would benefit you only with something that Allah had already prescribed for you, and if they gather together to harm you with anything, they would harm you only with something Allah has already prescribed for you. The pens have been lifted and the pages have dried.”[7]
Muslim scholars, in past and present, have agreed that whoever has unswerving faith in these principles, he will be a true believer.
Seventy Muslim scholars have agreed that the Sunnah of the Prophet (pbuh) includes: Belief in the divine Destiny, submission to the commands of Allah, patience, adherence to the lawful and abstaining from the unlawful, sincerity, the abhorrence of dispute in religion, Jihad, funeral Prayer, etc.
42) Listening to People's Private Conversations
Allah Most High says,
{And spy not on each other.}
(Al-Hujurat: 12)
The meaning of this command is that a Muslim should avoid searching about his brother's faults that Allah has concealed.
Once a man said to Ibn Mas'ud (may Allah be pleased with him), "This man, Al-Walid Ibn 'Uqbah, seems to be drunk for the traces of wine appears on his beard." Ibn Mas'ud replied, "We are commanded to avoid spying but when something ascertained to us we judge accordingly.”
The Messenger of Allah (pbuh) declared,
"Whoever listens to people who are averse to his listening shall have molten lead poured into his ears on the Day of Judgment.”[8]
43) The Talebearer Who Stirs up Enmity between People
Here, the reference is to a person who passes on to others what he hears from someone in such a manner that will cause dissension among people. It is unanimously unlawful according to the opinions of the Muslim scholars. There are many proofs that maintain the prohibition of that abhorred action. The following are some of them:
The Messenger of Allah (pbuh) said,
"He who stirs up enmity among people by quoting their words to each other will not enter paradise.”[9]
Once the Messengers of Allah (pbuh) passed by two graves and said,
"The two are being tormented, and not for anything excessive: one of them did not free himself of traces of urine, while the other was a talebearer.”[10]
On the authority of Abu Hurairh (may Allah be pleased with him) that the Messenger of Allah said,
"You find that among the worst people is someone who is two-faced, showing one face to some and another face to the others.”[11]
He (pbuh) also said,
"Who he stirs up enmity among people by quoting their words in this world, Allah will severely torment him in the Hereafter;”[12]
Imam Abu Hamid AI-Ghazali highlighted the fact that this heinous sin is not confined to transforming the speech of others only but it includes unveiling what one does not like to be unveiled even if it is done through speech, writing, gestures etc. One should, however, keep silent concerning what he discovers of the affairs of others except incase when publicizing it would benefit the Muslims or prevent them from committing a sin. Moreover, the one to whom talebearer told news of others, should abide by the following:
- a) Disbelieving what this person told him for such a man is of no piety,
- b) Advising the talebearer to abstain from this heinous sin,
- c) Detesting the sinner for the sake of Allah,
- d) A voiding suspicion as the Glorious Qur'an instructs, {Oye who believe! A void suspicion as much (as possible): for suspicion in some cases is a sin.} (AI-Hurjurat: 12)
- e) Avoiding spying and searching out the other people's faults as the Glorious Qur'an commands,{And spy not on each other.} (AI-Hujurat: 12)
- f) Abhorring this sin: A man came to 'Umar Ibn 'Abd AI-'Aziz and told him something about another person which the latter would have disliked being mentioned. Thereupon 'Umar said to him, "Let us examine your case: If you are lying, you are one of those who mentioned in the verse,~If a sinner comes to you with any news, ascertain the truth. t(AI-Hujurat: 6), and if you are telling the truth, you are one of those mentioned in the verse, {A slanderer; going about with calumnies.} (Al-Qalam: 1) But if you wish we mayforgive you." The man replied, please forgive me, O Commander of the Believers. I shall never do it again.
A man wrote a letter to As-Sahib Ibn 'Abad (may Allah bestow mercy on him) calling him to unlawfully consume a property of an orphan. When As-Sahib Ibn 'Abad, replied to his letter he said, "Slander is abhorred, the dead is in Allah's mercy, the orphan is in Allah's support, the property is Allah's gift and the one who intercedes to consume unlawfully the property of others is cursed by Allah."
AI-Hasan AI-Basri, said, "Assuredly, the one who tells you about the speech of others would also tell others about your speech."
Referring to the verse, {Violent (and cruel) with all that of a doubtful birth.} (AI-Qalam: 13), Ibn AI-Mubark said, the illegitimate child does not keep in secret the speech of people."
Once a righteous man visited one of his friends who told him something about another person that the latter would have disliked being mentioned. Thereupon, the righteous man said, 'O brother! You have committed backbiting and caused me to commit three crimes:
- a) The abhorrence of that brother,
- b) Anxiety in my heart,
- c) Suspicion about your truthfulness.
A man came to 'Ali Ibn AI-Husain (may Allah be pleased with him) saying, "So and so of people insulted you." Thereupon, 'Ali Ibn AI-Husain said, "Let's go to such man." Having reached the latter man, 'Ali Ibn AI-Husain said, "If what you have said is true, I ask Allah then to forgive me. While if it is untrue, I ask Allah to forgive you."
In commenting on the verse, "His wife shall carry the (crackling) wood as fuel.” (Al-Masad: 4), some scholars state that "She was a talebearer. This heinous sin is likened with carrying the wood the similarity between carrying the news and carrying the wood is that in the former it causes fierce enmity while in the latter it causes fierce fire.
44) Cursing Others
The Prophet (pbuh) said,
"Insulting a Muslim is an act of immorality and fighting him is an act of disbelief.”[13]
He (pbuh) also said, "Cursing a believer is like killing him.”[14]
Muslim narrated in his Sahih the following hadith that states,
"Those who indulge in cursing others will not be intercessors or witnesses on the Day of Judgment.”
Another hadith states,
"It is not the character of a believer to indulge in slandering, cursing, or immoral talk.”[15]
The Messenger of Allah (pbuh) said,
"When a servant curses something, the curse rises up to the sky, where the doors of the sky shut it out, and then it falls back to earth, where the doors of the earth shut it out. Then it searches right and left and when it does not find anywhere to go it comes back to the thing which was cursed, should it deserve it. If not, it returns upon the person who uttered it.”[16]
'Umran Ibn Husain said, "While the Prophet (pbuh) was on a journey, there was a woman of the Ansar riding a camel which annoyed her, where upon she cursed it. The Prophet (pbuh) heard this and said,
"Take off what is on its back and release it, for it has been cursed." And it is as if I can still see it now, walking along among the people, no one stopping it.”[17]
On the authority of Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah said,
"The worst form of usury is the violation of the personal honor of a Muslim.” [18]
`Amr Ibn Qays said, "When a man rides on his mount, it says, "O Allah! Make him kind and merciful with me!' should he curse it, it would say, 'On my back is the worst disobedient to Allah and His Messenger. May Allah curse him (the man who rides it)!”
The Permissibility of Cursing Those Who Commit Disobedience when they are not Personally Identified or Known
Allah Most High says,
{Behold! The curse of Allah is on those who do wrong!}
(Hud: 18)
He also says,
{Then let us earnestly pray And invoke the curse of Allah on those who lie.}
(Al-Imran: 61)
However, many hadiths verify that the Prophet (pbuh) said,
"Allah has cursed the one who takes usury, the one who pays it, the one who writes the contract, and the one who witnesses the contract.”[19]
"Allah curses the man who marries a woman after her divorce solely to permit her first husband to remarry her and He curses the first husband as well.”
"Allah curses women who wear false hair or arrange it for others, who tattoo or have themselves tattooed, who separate their front teeth for beauty, altering what Allah has created.” [20]
"Allah curses those who make pictures.”[21]
"Allah curses him who surreptitiously changes property-line markers.” [22]
"'Allah curses him who curses his parents.” "Allah curses him who insults his mother.” [23]
"Allah curses a man who misleads a blind person from the way.”[24]
"May Allah curse him who does what Lot's people did.” [25]
"Allah curses him who go to fortune-teller asking him about something, and the one who sodomizes a woman.”[26]
"The woman who loudly lament the dead is cursed.”
"He who leads people in Prayer while they detest him is cursed.”
"Allah curses a woman who sleeps the night while her husband is angry with her.”
"The one who hears muezzin (caller to prayer) say, 'come to Prayer, come to Prosperity, , and does not answer the call is cursed.”[27]
"Whoever slaughters a sacrifice for the sake of any other than Allah is cursed.”[28]
"Allah curses the thief.”[29]
"The curse of Allah is upon whoever reviles the Companions of the Prophet (pbuh).”[30]
"The Prophet (pbuh) cursed effeminate men and masculine women.”
"The Prophet (pbuh) cursed men who imitate women and women who imitate men.”
"The Prophet (pbuh) cursed men who wear women's clothing and women who wear men's.”[31]
"He cursed the one who corrupts the relation between a wife and her husband or between servant and his master.”
"He cursed the one who has intercourse with a woman during her period or sodomizes a woman.”
"He cursed the one who points a blade (or any other weapon) at his brother."
"He cursed him who refuses to give Zakat."
"He cursed him who falsely claims someone is his father, knowing he is not.”
"He cursed whoever brands or strikes the face of livestock." "He cursed the one who intercedes on behalf of a criminal concerning a decree of Allah and the criminal is cursed as well."
"He cursed the wife who goes out from her house without the permission of her husband.”
"He cursed the wife who passes the night refusing to satisfy the sexual needs of her husband until she submits to her husband's desire."
"He cursed the one who sodomizes and the one who lets it be done to him.”
"Allah has cursed wine, and whoever drinks it, pours it, sells it, buys it, presses it for another, presses it for himself; carries it, accepts its delivery, or ears its price. "
"There are six whom I curse, Allah curses, and who are cursed by every prophet whose supplications are answered: he who denies Allah's Destiny, he who adds anything to Allah's Book, he who rules arrogantly, he who considers what Allah has prohibited to be lawful, he who deems it permissible to treat my family in ways Allah has forbidden (such as insulting or reviling them), and he who abandons my Sunnah (out of disdain for it)."
"He cursed the one who fornicates with his neighbor's wife."
"He curses him who conceals knowledge.”
"He curses him who practices masturbation and who fornicates with his mother or his daughter.”
"He cursed the one who hoards goods until the price rises.”
"He cursed the one who offers a bribe, the one who receives it, and the one who arranges it.”
"He cursed the harsh ruler.”
"He cursed men and women who refrain from marriage." "He cursed the one who sodomizes an animal.”
It is permissible (but not rewarded by Allah) to curse those who possess blameworthy characteristics, by saying, "Allah curses oppressors," "Allah curses the corrupt," "Allah curses picture-makers," and so forth.
As for cursing a particular person who commits some act of disobedience, such as an oppressor, adulterer, maker of pictures, the thief, or the one who consumes usurious gain; the hadith evidence seems to suggest that it is not unlawful, though Ghazali indicates (and it is the most reliable opinion) that is unlawful unless the person cursed is someone we know has died in a state of unbelief, such as Abu Lahab,
Abu Jahl, Pharaoh, Haman, and others like them. This, Ghazali notes, is because "to curse means to distance another from the mercy of Allah Most High, while we do not know how the particular corrupt person or non-Muslim will end his life." As for those the Prophet (pbuh) personally cursed such as the tribes of Ri'la, Zakwan and 'Usiah, perhaps it was because he knew they would die in unbelief. Praying that evil befalls a person is similar to cursing, even when against a tyrant, such as saying, 'May Allah not heal him,' 'May Allah not keep him safe,' and similar remarks, all of which are blameworthy (being unlawful, if of a Muslim). And likewise for cursing any animals or inanimate objects whatever, all this is objectionable."
The scholars therefore say, "Whoever curses someone who does not deserve so, let the former modify it by saying, if he deserves to be cursed.'"
It is permissible for one who invites to good and forbids evil to address someone saying, "woe to you', "O you who have wronged his own self" and the like. Provided that he should avoid lying defamation, slander. Besides this, his objective should be admonishing and not insulting people.
45) Breaking One's Promise Or Pledge
Allah, Most High, says,
{And fulfill (every) engagement, for (every) engagement will be enquired into on the day of reckoning}
(AI-Isra: 34)
{O ye who believe! Fulfill (all) obligations?}
(AI-Ma'idah: 1)
Az-Zajjaj said engagements include all what Allah commands or forbids. AI-Wahidi also said obligations include what Allah made lawful or unlawful in the Qur'an. Muqatil Ibn Hayyan added, it is also included the convenants held among Muslims or between Muslim and non-Muslims.
The Prophet (pbuh) said,
"There are four (habits) which, if found in a person, he is a perfect hypocrite. If one of these is found in a person, then he has one sign of hypocrisy, until he leaves it. These four characteristics of a hypocrite are: when he is entrusted (with something) he embezzles, when he talks he lies, when he promises he breaks it, and when he argues he starts abusing people.” [32]
The Prophet (pbuh) said,
"For everyone who breaks his promise, there will be a flag (to mark him out) on the Day of Judgment, and it will be announced that this flag is the symbol of promise by so and so.”[33]
The Prophet (pbuh) said,
"There will be three people against whom I shall fight on the Day of htdgment: one, the person who makes a promise with an oath in my name and then breaks it, two, the person who sells a free man as a slave and appropriates his sale proceed and three, the person who employs, a workman and having taken full work from him fails to pay him his dues.” [34]
The Prophet (pbuh) said,
"Whoever withdraws himself from an engagement of loyalty will meet Allah with no excuse on the Day of Judgment. The death of someone who dies without the leader of a group over him is as if he had died in the pre-Islamic period of ignorance.” [35]
46) Believing Fortunetellers and Astrologers
Allah, Most High says,
{And pursue not that of which thou hast no knowledge, for surely the hearing, the sight, the learnt all of those shall be questioned of.}
(AI-Isra': 36)
Elaborating on the above Ayah AI-Wahidi reported AI-Kalbi's commentary that idle curiosity and undocumented reports are condemned. AI-Wahidi said, we should be called to accounted for the exercise of every faculty that has been given to us.
{He (alone) knows the Unseen, nor does He make anyone acquainted with his secrets. Except a Messenger whom he has chosen.}
(AI-Jin: 26)
Thus, whoever believes that we can disclose the unseen guided by stars is an unbeliever.
The Prophet (pbuh) said,
"Whoever goes to a psychic (`Arraf) or a fortuneteller and believes what he says disbelieves in what has been revealed to Muhammad.”[36]
The Prophet (pbuh) said,
"Allah, Most High says,
"One of my servants reaches daybreak a believer, another an unbeliever. He who says," we have received rain by Allah's grace" is a believer in me and a disbeliever in planets. But he who says," we have received rain by the effects of such and such a mansion of the moon" is an unbeliever in me and a believer in planets.” [37]
Scholars said, if someone thinks planets have an influence independent of the will of Allah, he is an unbeliever. But there is no harm to think that some is a sign of rain.
"Whoever goes to a psychic, asks him about something, and believes him, will not have his prayer accepted for forty days.” [38]
'Aishah related that some people solicited from the holy Prophet (pbuh) in formation about soothsayers. He said, 'They are a humbug and nonsense. The companions asked, "O Messenger of Allah! Sometimes they foretell something which comes true." The Prophet (pbuh) explained,
"This is something which Satan hears, by chance from the angels, and conveys to his colleagues. They mix a hundred falsehoods with it and tell it to people.”[39]
`Aishah said that she heard the holy Prophet (pbuh) say,
"The angels descend into the atmosphere with heavenly orders, talking about something that has been decreed in heaven, and Satan over-hears this and thereafter communicates it to the soothsayers, who add a hundred falsehoods with it themselves (to convey to their clients).” [40]
Qubaisa Ibn Al-Mukhariq said that he heard the Holy Prophet (pbuh) saying,
"Fortune telling, drawing lots or lives and flying birds to find good or bad omens from the direction of their flight, are all devilish practices.” [41]
Ibn 'Abbas relates that the holy Prophet (pbuh) said,
“A person who learns about astrology, it is as if he learns magic, and the more he learns this, the more he learns about magic.” [42]
May Allah save us from this in this world and the next.
47) A Wife's Rebellion Against Her Husband
Allah, Most High says,
{As to those women on whose part ye fear disloyalty and ill-conduct, admonish them first. Next refuse to share their beds and lastly beat them (lightly). If they return to obedience, seek not means against them (of annoyance); for Allah is Most High, great (above you all).} (An-Nisa': 34)
The Prophet (pbuh) said,
“When a man calls his wife to his bed and she does not come, if he spends the night angry with her, the angels curse her until morning.” [43]
Another version from Al-Bukhari and Muslim is,
“When a woman does not spend the night in her husband's bed, and refuses him then He who is in heaven (i.e. Allah) remains displeased with her, till her husband has reconciled with her.” [44]
Jabir (may Allah be pleased with him) related,
"There are three people whose prayers will not be accepted by Allah, nor do any good deed of theirs risen up to heaven: a fleeing slave until he returns to his master and helps him, a woman whose husband is angry with her until he is pleased with her, and a drunkard until he becomes conscious.” [45]
The Prophet (pbuh) said,
"The first things a woman is called to account for on the Day of Judgment are her prayers and her (relations with her) husband.” [46]
The Prophet (pbuh) said,
"It is not lawful for a woman to fast (voluntarily) when her husband is present, except by his permission nor permit anyone into his house except with his permission.” [47]
The Prophet (pbuh) said,
"Had it been permissible that a person prostrate himself before another, I would have ordered that a wife prostrate herself before her husband.” [48]
Hussain Ibn Muhsan's aunt mentioned her husband to the Prophet (pbuh) who said,
"Evaluate yourself concerning your husband for he is you Paradise or Hell-Fire.” [49]
The Prophet (pbuh) said,
"Allah will not look at a woman who is ungrateful to her husband, while she is unable to do without him.” [50]
The Prophet (pbuh) said,
"Whoever leaves her husband's house (without his permission), the angels curse her until she returns or repents.”[51]
The Prophet (pbuh) said,
"If a woman dies while her husband was pleased with her, she will enter paradise.” [52]
Thus, it is obligatory for a woman to respond to her husband anytime and anywhere unless she has a legal excuse, menstruation or the like.
The Prophet (pbuh) said,
"When a man sends for his wife for the satisfaction of his need, she should go to him even if she may be occupied in baking bread (cooking food).” [53]
It is unlawful to approach a woman during the time of her menstruation as stated by Allah:
{Keep away from women in their curses, and do not approach them until they are clean}
(Al-Baqarah: 222)
The Prophet said,
"Whoever has intercourse with a woman during her period has disbelieved in what has been revealed upon Muhammad.” [54]
"He who has intercourse with a woman during her period or sodomizes her is accursed.” [55]
This also applies to post natal bleeding.
A woman should keep in mind that there are some rights towards her husband she should observe. She should not spend of his money, or do anything without permission. She also should not revile or disgust him.
Al-Asma'i recounted, once I was passing by a desert and as met a very beautiful woman who had an ugly husband. I asked her, how did you accept him a husband? She said, give me your ear! He might have
kept a good relation with Allah and thus He made me a reward to him. On the other hand, I might have disobeyed Allah and thus he made him my punishment.
'Aishah said, "O women, had you known your husbands' rights, any woman among you would have wiped dust from her husband's shoes on her face"
The Prophet (pbuh) said,
"Your heavenly wife is the kind who, when her husband hurts comes close to her husband, puts her hand in his and says, I'll never sleep until you are pleased.” [56]
A woman should also be: loyal before her husband, lower her gaze before him, keep silent when he speaks, stand when he comes, or leaves, offer herself when he sleeps, perfume herself, brush her teeth (with Siwak), be adorned in his accompany, leave aside what annoys him in his presence like slandering or in absence like treachery in bed, property or home, honor his family and kinsmen, and be content of what he brings however little.
A woman who fears Allah should do her best to obey Allah and her husband and seek his pleasures because he himself is her paradise or hell fire. The Prophet said,
"If a woman dies while her husband was pleased with her, she will enter paradise.”
"If a woman performs the five (prayers), fasts the month (of Ramadan) and obeys her husband, she will enter paradise from any gate she wants.”[57]
The Prophet (pbuh) said,
"Birds in the sky, whales in the water, angels in the heaven, the sun and the moon will all ask Allah to forgive women who obey their husbands so long as they are pleased with them. If a woman disobeys her husband she entails the curse of Allah, the angels and all people. If a woman makes her husband frown, Allah's wrath is upon her until she makes him laugh and pleased. If a woman leaves her husband's house without his permission, the angels curse her until she returns or repents.” [58]
The Prophet (pbuh) said,
"There are four women in Paradise and they are: a chaste and an obedient one to Allah and her husband, patient, content, coy, and reproductive who guards her husband's property and herself in his absence and holds her tongue in his presence. A widow who devotes her life for her children and does not marry lest they fail. As for the four women of Hell –fire.” "The woman who has a shrew tongue and is vulgar towards her husband, who does not guard herself in his absence and injures him with her tongue in his presences. The one who charges her husband burdens greater than he can bear. The one who shows herself to men and goes out doors displaying her beauty. The one who does not concern herself except with food, drink and sleep. Further she is not eager to pray or to obey Allah and her husband, such a woman who in addition to that, leaves her husband's home without his permission is accursed by the people of fire until she repents to Allah.” [59]
He also said,
"Having had a look at the fire, I found that most of its people are women. This is because, they do not always obey Allah, his Messenger and their husband's and display their beauty to other than their husbands.” [60]
"A woman is Awrah. Whenever she goes outdoors, Satan receives her.” [61]
The closer a woman is to Allah, the longer she stays in her home.
The Prophet said,
"A woman is privacy. Thus, hold her at home. Because, if she is about to go out door, and her kinsmen ask where are you going? She says, 'I'll visit a patient, or I'll attend a funeral. Satan keeps on tempting her until she leaves the house. Thus, if a woman seeks Allah's pleasure, it is better to her to stay home, worship Allah and obey her husband.” [62]
Ali said to his wife, Patimah (may Allah be pleased with them both), "O Patimah, what is the best thing for a woman? She answered, "not to see men or be seem by them". Ali also said, "Do you not grow jealous! When you let your wives walk among men and see each other!"
Once' Aishah and Hafsa were sitting with the Prophet (pbuh) when fun Umm Maktum who was blind came there.
"The Prophet (pbuh) said, "Cover yourselves from him." They replied, "We submit, O Messenger of Allah! Is he not blind and cannot see to recognize us. On this the Prophet (pbuh) said, But you are not blind and can see him.” [63]
Thus, both men and women should not look at each other except because of necessity. Once there was a woman who used to display her beauty when she went outdoors. After her death, her kinsmen saw her in a dream standing before Allah dressed in transparent clothes. Then the wind blew and exposed her. Accordingly, Allah rejected her and said take her leftward to the Hell-Fire since she was displaying her beauty to the world.
Ali Ibn Abi Talib (may Allah be pleased with him) said,
"1 came to the Prophet accompanied with Fatimah but We noticed him weeping vehemently. I said, "I sacrifice you with my father and mother, Messenger of Allah. Why do you weep?" He said, "0 Ali, in the night Journey (Isra) when I was taken up to the sky, I saw some women of my nation suffering some types of torture. Therefore, I wept because of their sever tortures. I saw a woman who was hanging from her hair and her brain was boiling. Another Woman was hanging from her tongue and a boiling fluid was being poured into her mouth. Another woman whose legs were tied to her breasts and her hands to her forehead and another who was hanging from her breasts. Another whose head was like a pig's and body like a donkey and suffered million types of torture, and another woman who had the shape of a dog while the fire pierced her month until it left her body from the anus and the angels were also Scourging her with lashes of fire. Upon hearing that, Fatimah asked. O darling and the pleasure of my eyes, what were they doing to Suffer such torture? Then the Prophet said; O daughter, as for the woman who was hanged from hair, she would not cover her hair from men. The woman who was hanged from her tongue used to bring harm to her husband; the one who was hanged from her breasts cumulated her husband's bed. The woman whose legs were tied to her breasts and hands to forehead and suffering from serpents and scorpions would not clean her body from major impurity or menstruation, and neglected prayer. The woman whose head was like a pig's and had a donkey’s body was a talebearer and lair. As for the last one, she used to remind recipients of her charity to them and was envious. O daughter, woe to her who disobeys her husband.” [64]
Muadh Ibn Jabal (may Allah be pleased with him) related that the Prophet (pbuh) said,
"Whenever a woman causes annoyance and torture to her husband in this world, his mate from among the hour is of Paradise says to her: may Allah ruin thee, do not cause your husband annoyance, for, he is only your guest, and will soon leave thee to join us in Paradise.” [65]
Similarly, a husband is commanded to treat his wife kindly and tenderly. He should also be patient if she mistreats him. Food, clothes and kind treatment are also binding for a man to give to his wife. Allah the Almighty says,
{But consort with them in kindness}
(An-Nisa': 19)
The Prophet (pbuh) said,
"Listen! Treat women kindly, they are like prisoners in you hands. Beyond this do not use anything from them. If they are guilty of flagrant misbehaviors, you can remove them from your beds and beat them but do not inflict upon them any severe punishment. Then, if they obey you, you do not have recourse to anything else against them. Listen! You have your rights upon your wives and they have their rights upon you. Your right is that they shall not allow anyone you dislike to trample your bed and do not permit them to enter your home.” [66]
The Prophet (pbuh) said,
"The best of you is whoever treats his wife kindly.” [67]
The Prophet (pbuh) used to treat women very tenderly. He (pbuh) said,
"Whoever remains patient with regards to the misbehavior of his wife, Allah will give him a reward as great as Ayub's for his affliction. Likewise, if a woman keeps patient with regards to the misbehavior of her husband, Allah will give her a reward as great as 'Aishah's Bint Muzahim, (the Pharaoh's wife).” [68]
Once, there was a man who came to 'Umar to complain about the misbehavior of his wife. While he was waiting for 'Umar by the door, he heard 'Umar's wife speaking to him indecently but 'Umar was keeping silent. Thereupon, the man went back and said, "If this is the case of 'Umar who was decisive and he was also the Commander of the Believers what about me?" Then 'Umar went out and noticed him leaving. He called him and said, "What do you want?" The man said, "O Commander of the Believers, I came to complain about my wife's misconduct and her indecency towards me but when I heard your wife I went back and said what about me?" 'Umar then said, "O brother, I endured her misbehavior for some rights upon me to her: she cooked my food, bakes my bread, washes my clothes and suckles my babies. She is not required to do such work. Furthermore, my heart is repelled from the unlawful because of her. Thereby, I endured her. “So is my wife, Commander of the Believers" the man said. Then, 'Umar said,
"Thus you should endure her. It is a short life we live in."
48) Picture-making
This applies to pictures on clothes, walls, stones, coins and all things whether they are made from wax, pastes, steel, copper, wool or otherwise.
Allah, the Almighty said,
{Those who annoy Allah and His Messenger-Allah has cursed them in this world and in the Hereafter, and has prepared for them a humiliating punishment.}
(AI-Ahzab: 57)
'Ikrimah said, what is meant by "Those who annoy Allah and His Messenger are picture-makers. On the authority of Ibn 'Umar (may Allah be pleased with him), "The Messenger of Allah (pbuh) said,
"On the Day of Judgment, the picture-makers will be punished and will be told, "Bring to life what you have created.” [69]
On the authority of 'Aishah (may Allah be pleased with her) who said, "Once the Messenger of Allah (pbuh) came back from a journey while I unintentionally covered myself with a curtain on which there were pictures of statutes. Upon seeing it, the face of the Messenger of Allah was changed and said,
"0 'Aishah, the most severely punished among people (on the Day of Judgment) will be those who try to create some thing similar to what Allah has created. 'Aishah (may Allah be pleased with he) said, 'I cut it off and made from it two cushions.” [70]
On the authority of Ibn 'Abbas (may Allah be pleased with him) who said,
"I heard the Messenger of Allah (pbuh) saying, "Every picture-maker will be in Hell-Fire, in which there will be, with every picture he has made (in the worldly life), a soul with which he will be tortured.” [71]
Ibn ' Abbas (may Allah be pleased with him) also reported that, "I heard the messenger of Allah (pbuh) saying,
"In the worldly life, whoever made a picture, he would be ordered, on the Day of Judgment, to put life into it which he would never be able to do.” [72]
The Prophet (pbuh) has also been reported to have said,
"Allah the Almighty says, who does greater wrong than he who desires to create the like of what I create? Let them create a grain of barely! Let them create an atom.” [73]
The Prophet (pbuh) said,
"On the Day of Judgment, a neck (person) will come out from the Hell and will say, "1 am entrusted with three persons, whoever associated with Allah other partners, every tyrant and oppressor and picture-maker.” [74]
The Messenger of Allah (pbuh) said,
"The angels do not enter a house in which there is a dog or a picture.” [75]
In Sunan Abu Dawud, it is reported on the authority of 'Ali Ibn Abi Talib that the Messenger of Allah (pbuh) said,
"The angels do not enter a house in which there is a dog, a picture or a person who is in a state of ritual impurity.” [76]
Concerning this hadith, AI-Khattabi (may Allah bestow mercy upon him) said, "What is meant by angels is those who descend with mercy and blessings and not those who are entrusted with recording the actions of the servants who accompany those who are in a state of ritual impurity or otherwise. It is also said that what is meant by "a person who is in a state of ritual impurity" is not the one who delays washing until the time of the Prayer comes but the one who does not wash himself from this impurity and neglects it to the extent that it becomes a habit for him. The following narration lends support to the previous meaning, "The Prophet used to have sexual intercourse with all of his wives and wash himself only once." This means that the Prophet (pbuh) delayed washing from ritual impurity and did not have body-washing directly after it became obligatory.
'Aishah (may Allah be pleased with her) said, "Sometimes the Messenger of Allah (peace and blessings upon him) retired to his bed while he was in a state of ritual impurity and did not touch any water.” [77]
As for keeping dogs, it is prohibited if they are used in purposes other than guarding groups of people or for hunting. But if a person is obliged to keep them, for certain purposes, there will be no wrong in this. By the same token, if the person keeps dogs for guarding his house, there will also be no wrong in this.
As for pictures, it includes everything, which has a soul, whether they are erected bodies, or painted in a ceiling or on a wall or placed in a certain pattern or woven in clothes or places. In all these cases, pictures should be avoided.
Pictures should be defaced and removed in cases where the person is able to do so. In his Sahih, Muslim reported on the authority of Hayyan Ibn Husain who said, "Ali Ibn Abi Talib (may Allah be pleased with him) told me saying, "Should I teach you something on which the Messenger of Allah (pbuh) has brought to me? Do not leave a picture until you erase it, or a raised grave unless leveling it.” [78]
[1] Reported by Haithami.
[2] ZaddAl-Muyasar, vol 8, p. 102
[3] Reported by Muslim.
[4] Reported by Ibn Ibi' Asim.
[5] Abu Dawud and Majah.
[6] Muslim and Abu Dawud.
[7] A part of a Hadith Reported by At-Tarmithi.
[8] Reported by AI-Bukhari.
[9] Reported by AI-Bukari and Muslim.
[10] Reported by AI-Bukari and Muslim.
[11] Reported by AI-Bukari and Muslim.
[12] Reported by Ibn Hibban and Abu Dawud
[13] AI-Bukhari.
[14] Reported by AI-Bukhari
[15] Reported by At- Tirmdhi.
[16] Reported by Abu Dawud.
[17] Reported by Muslim.
[18] Reported by Abu Dawud.
[19] Reported by Muslim.
[20] Reported by 1bn Hibban.
[21] A part of Hadith, Reported by Al-Bukhari
[22] Al-Bukhari.
[23] A part of Hadith, Reported by Al-Bukhari
[24] Reported by Muslim.
[25] Ahmad.
[26] Ahmad.
[27] At-Tirmidhi.
[28] At-Tirmidhi.
[29] At-Tirmidhi.
[30] At-Tirmidhi.
[31] At-Tirmidhi.
[32] Reported before.
[33] Reported by Al-Bukhari and Muslim.
[34] Reported by Al-Bukhari, Ibn Majah and Ahmad
[35] Reported by Muslim, Ibn Hibban and Ahmad.
[36] Reported by Ahamd and AI-Hakim.
[37] Reported by AI-Bukhari and Muslim.
[38] Reported by Muslim and Ahmad.
[39] Reported by AI-Bukhari, Muslim and Ahmad.
[40] Reported by A1-Bukhari.
[41] Reported by Abu Dawud.
[42] Reported by Abu Dawud, Ibn Majah and Ahmad.
[43] Reported by Al-Bukhari and Muslim.
[44] Reported by Muslim.
[45] Reported by Ibn Hibban.
[46] Reported by As-Suyuti in AI-Jam! AI-Kabir.
[47] Reported by AI-Bukhari and Muslim.
[48] Reported by At- Tirmidhi, Abu Dawud, Ibn Majah and Ahmad.
[49] Reported by Ahmad and AI-Hakim.
[50] Reported by AI-Hakim who said that it is an authentic hadith.
[51] Reported by AI-Mundhiri in At-Targhib wa At-Tarhib and it has numerous references.
[52] Reported by At- Tirmidhi, Ibn Majah and AI-Hakim.
[53] Reported by At- Tirmidhi
[54] Reported before.
[55] Reported before.
[56] Reported by AI-Haithami in numerous ways all of which are weak.
[57] Reported by Ahmad.
[58] Not found.
[59] Reported by A1-Bukhari.
[60] Reported before
[61] Reported by At- Tirmidhi, Ibn Hibban and Abu Dawud.
[62] Reported by Ibn Hajar AI-Haith ami in Majma' Al-Zawa'id and he said that it is narrated by At- Tabarani and the transmitters of this hadith are trustworty.
[63] Reported by Abu Dawud, At- Tirmidhi and Ahmad.
[64] Not found.
[65] Reported by At- Tirmidhi, Ibn Hibban, Ahmad and Ad-Dai1ami.
[66] Reponed by At- Tirmdhi and Ibn Hibban.
[67] Reponed by At- Tirmidhi, Ibn Hibban and Ibn Majah.
[68] Reponed by AI-Hakim in AI-Mustadrak and he said that the Transmitters of this
hadith are trustworthy.
[69] Reponed by Al-Bukhari.
[70] Reponed by Al-Bukhari.
[71] Reponed by Muslim.
[72] Reponed by Al-Bukhari.
[73] Reponed by Al-Bukhari.
[74] Reported by At- Tifll1idhi.
[75] Reported by A1-Bukhari.
[76] Reported by Abu Dawud.
[77] Reported by At- Tifll1idhi.
[78] Reported by Muslim.