Upon the authority of Wāthilah Ibnil Asqa’ from the Prophet [ﷺ] who said:
❝The scrolls of Ibrāhīm were revealed on the first night of the month of Ramadhān, and the Taurāt was revealed on the 6th day of Ramadhān. The Injīl was revealed on the 13th day of Ramadhān and the Zaboor on the 18th day of Ramadhān and the Qur’ān was revealed on the 24th of Ramadhān.❞
[Collected By Tabarāni And Baihaqi | Sh. Al Albani: 'Hasan' In Sahīhul Jāmi’, (No. 1497) | Translated By Abu Hakeem Bilal Davis]
❝The scrolls of Ibrāhīm were revealed on the first night of the month of Ramadhān, and the Taurāt was revealed on the 6th day of Ramadhān. The Injīl was revealed on the 13th day of Ramadhān and the Zaboor on the 18th day of Ramadhān and the Qur’ān was revealed on the 24th of Ramadhān.❞
[Collected By Tabarāni And Baihaqi | Sh. Al Albani: 'Hasan' In Sahīhul Jāmi’, (No. 1497) | Translated By Abu Hakeem Bilal Davis]
The Guidance Of The Messenger Of Allaah [ﷺ] Concerning Fasting
Shamsuddeen Muhammad Bin Abee Bakr Ibn Qayyim Al-Jawziyyah [D.751 A.H.] [رحمه الله] said:
❝The guidance of the Messenger of Allaah [ﷺ] concerning fasting is the most complete of guidance, and fasting is the greatest way of achieving the purpose of this guidance, and the guidance of the Prophet [ﷺ] is the easiest upon the souls. Since weaning the souls away from their devotion and their desires is from the most difficult of matters, the most arduous of them – the obligatory Siyaam was delayed until the middle of Islaam after the Hijrah, when the souls had taken root upon Tawheed and the prayer and when the people had become acquainted with the orders of the Qur’aan, which had been conveyed gradually.
Fasting was made obligatory in the second year of the Hijrah. The Messenger of Allaah [ﷺ] fasted for nine Ramadans by the time he passed away. When Siyaam was initially made obligatory, the person could either choose to fast or feed a needy person daily. Later on, it was transferred from the two options to one sole option of the obligatory fast. Once this was done, feeding a needy person was only permissible for an elderly person and a woman who could not fast.
They would then have to feed a needy person for everyday they did not fast. There was also a concession for the sick and the traveller from not fasting, with the obligation of making up the fast later. Likewise it was the same for the pregnant woman and the suckling woman if they feared for themselves, or if they feared for their offspring. However, along with making up the fast they had to feed a needy person everyday.
In the early days of Islaam if the pregnant woman and the suckling woman did not fast but it was not due to fear of sickness and their health was fine, then here they had to feed a needy person just like a healthy person who did not fast in the early days of Islaam. Fasting originally had three grades:
1 – Obligatory with the option between fasting or feeding.
2 – The necessity of fasting, however if the fasting person slept before he fed someone than it would be Haram for him to eat and drink until the following night, but this was abrogated by:
3 – The third level, was [the obligation to fast] which is what the Sharia’ became settled upon until the Day of Judgment.
From the Prophet’s [ﷺ] guidance in Ramadan was to increase in different types of worship, Jibra’eel [عليه سلم] used to meet the Prophet [ﷺ] he found that the Prophet [ﷺ] was more generous with goodness than a blowing wind, and that the Prophet [ﷺ] was the most generous from the people, and he would be the most generous in Ramadan. He would increase in giving Sadaqah and kindness, he would recite the Qur’aan, pray a lot and remember Allaah and perform Al-Itikaaf. He [ﷺ] would single out Ramadan with worship, something which he would not single out for any other month.❞
[Jamia Al-Fiqh Ibn Qayyim Al-Jawziyyah, (3/88-89) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Shamsuddeen Muhammad Bin Abee Bakr Ibn Qayyim Al-Jawziyyah [D.751 A.H.] [رحمه الله] said:
❝The guidance of the Messenger of Allaah [ﷺ] concerning fasting is the most complete of guidance, and fasting is the greatest way of achieving the purpose of this guidance, and the guidance of the Prophet [ﷺ] is the easiest upon the souls. Since weaning the souls away from their devotion and their desires is from the most difficult of matters, the most arduous of them – the obligatory Siyaam was delayed until the middle of Islaam after the Hijrah, when the souls had taken root upon Tawheed and the prayer and when the people had become acquainted with the orders of the Qur’aan, which had been conveyed gradually.
Fasting was made obligatory in the second year of the Hijrah. The Messenger of Allaah [ﷺ] fasted for nine Ramadans by the time he passed away. When Siyaam was initially made obligatory, the person could either choose to fast or feed a needy person daily. Later on, it was transferred from the two options to one sole option of the obligatory fast. Once this was done, feeding a needy person was only permissible for an elderly person and a woman who could not fast.
They would then have to feed a needy person for everyday they did not fast. There was also a concession for the sick and the traveller from not fasting, with the obligation of making up the fast later. Likewise it was the same for the pregnant woman and the suckling woman if they feared for themselves, or if they feared for their offspring. However, along with making up the fast they had to feed a needy person everyday.
In the early days of Islaam if the pregnant woman and the suckling woman did not fast but it was not due to fear of sickness and their health was fine, then here they had to feed a needy person just like a healthy person who did not fast in the early days of Islaam. Fasting originally had three grades:
1 – Obligatory with the option between fasting or feeding.
2 – The necessity of fasting, however if the fasting person slept before he fed someone than it would be Haram for him to eat and drink until the following night, but this was abrogated by:
3 – The third level, was [the obligation to fast] which is what the Sharia’ became settled upon until the Day of Judgment.
From the Prophet’s [ﷺ] guidance in Ramadan was to increase in different types of worship, Jibra’eel [عليه سلم] used to meet the Prophet [ﷺ] he found that the Prophet [ﷺ] was more generous with goodness than a blowing wind, and that the Prophet [ﷺ] was the most generous from the people, and he would be the most generous in Ramadan. He would increase in giving Sadaqah and kindness, he would recite the Qur’aan, pray a lot and remember Allaah and perform Al-Itikaaf. He [ﷺ] would single out Ramadan with worship, something which he would not single out for any other month.❞
[Jamia Al-Fiqh Ibn Qayyim Al-Jawziyyah, (3/88-89) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Narrated Abu Hurairah [رضي الله عنه]: The Prophet [ﷺ] said:
❝Whoever observed Saum [fast] in the month of Ramadān with sincere faith [i.e., belief] and hoping for a reward from Allāh, then all his past sins will be forgiven, and whoever stood for the Salāt [prayers] in the night of Qadr with sincere faith and hoping for a reward from Allāh, then all his past sins will be forgiven.❞
[Sahīh Bukhari, (No. 2014) | Translated By Dr. Muhammad Muhsin Khan]
❝Whoever observed Saum [fast] in the month of Ramadān with sincere faith [i.e., belief] and hoping for a reward from Allāh, then all his past sins will be forgiven, and whoever stood for the Salāt [prayers] in the night of Qadr with sincere faith and hoping for a reward from Allāh, then all his past sins will be forgiven.❞
[Sahīh Bukhari, (No. 2014) | Translated By Dr. Muhammad Muhsin Khan]
Seal The Month Of Ramadan With Seeking Forgiveness
Ibn Rajab [رحمه الله] said:
❝Seeking forgiveness is a seal for all righteous deeds. It seals the prayer, Hajj, Qayyam Al-Layl the night prayer and it seals gatherings. Therefore, if it was a Remembrance of Allaah then it is like putting a stamp of seal on it and if there were mistakes and deficiencies then it would be an expiation for it. Likewise it is befitting to complete the month of Ramadan with seeking forgiveness.
Umar Bin AbdulAziz wrote to the different regions commanding them to complete Ramadan with seeking forgiveness and giving Sadaqa Al-Fitr. Indeed Sadaqa Al-Fitr is purification for the fasting person from mistakes and evil deeds and seeking forgiveness patches that which is torn from the fast due to mistakes and evil deeds.
This is why some of the previous scholars said: 'Indeed Sadaqa Al-Fitr for the fasting person is like performing the two Sajdas for forgetfulness for the prayer.'
Umar Bin AbdulAziz [Died 101 A.H.] [رحمه الله] said in his book, say as your father Adam said:
﴿رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ﴾
«They said: 'Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.'» [Ara’af: 23]
Say as Nuh [عليه سلم] said:
﴿وَإِلَّا تَغْفِرْ لِي وَتَرْحَمْنِي أَكُنْ مِنَ الْخَاسِرِينَ﴾
«And unless You forgive me and have Mercy on me, I would indeed be one of the losers.» [Hud: 47]
Say as Musa [عليه سلم] said:
﴿رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي﴾
«My Lord! Verily, I have wronged myself, so forgive me.» [Qasas: 16]
Say as Dhul-Noon [عليه سلم] said:
﴿سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ﴾
«Glorified [and Exalted] are You [above all that [evil] they associate with You]. Truly, I have been of the wrong-doers.» [Al-Anbiyya: 87].❞
[Lataif Al-Ma’arif, (Page: 383) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Ibn Rajab [رحمه الله] said:
❝Seeking forgiveness is a seal for all righteous deeds. It seals the prayer, Hajj, Qayyam Al-Layl the night prayer and it seals gatherings. Therefore, if it was a Remembrance of Allaah then it is like putting a stamp of seal on it and if there were mistakes and deficiencies then it would be an expiation for it. Likewise it is befitting to complete the month of Ramadan with seeking forgiveness.
Umar Bin AbdulAziz wrote to the different regions commanding them to complete Ramadan with seeking forgiveness and giving Sadaqa Al-Fitr. Indeed Sadaqa Al-Fitr is purification for the fasting person from mistakes and evil deeds and seeking forgiveness patches that which is torn from the fast due to mistakes and evil deeds.
This is why some of the previous scholars said: 'Indeed Sadaqa Al-Fitr for the fasting person is like performing the two Sajdas for forgetfulness for the prayer.'
Umar Bin AbdulAziz [Died 101 A.H.] [رحمه الله] said in his book, say as your father Adam said:
﴿رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ﴾
«They said: 'Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.'» [Ara’af: 23]
Say as Nuh [عليه سلم] said:
﴿وَإِلَّا تَغْفِرْ لِي وَتَرْحَمْنِي أَكُنْ مِنَ الْخَاسِرِينَ﴾
«And unless You forgive me and have Mercy on me, I would indeed be one of the losers.» [Hud: 47]
Say as Musa [عليه سلم] said:
﴿رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي﴾
«My Lord! Verily, I have wronged myself, so forgive me.» [Qasas: 16]
Say as Dhul-Noon [عليه سلم] said:
﴿سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ﴾
«Glorified [and Exalted] are You [above all that [evil] they associate with You]. Truly, I have been of the wrong-doers.» [Al-Anbiyya: 87].❞
[Lataif Al-Ma’arif, (Page: 383) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Abu Hurairah [رضي الله عنه] said: From his [ﷺ] supplications was:
❝Oh Allah! I seek refuge in you from an evil neighbour;
And from a wife that causes me to grow old before old age;
And from a son who will become a master over me;
And from wealth that becomes a punishment for me
And from a cunning friend whose gaze is upon me and whose heart is plotting and planning against me, such that if he sees something good, he buries it, and if he sees something bad he spreads it.❞
[Collected By At Tabaraani In 'Ad Dua', (3/1425/1339) | Shaykh Al-Albaani: 'Jayyid' (Good) In Silsilatul Ahaadeethus Saheehah, (No. 3137) | Translated By Abu Hakeem Bilal Davis]
❝Oh Allah! I seek refuge in you from an evil neighbour;
And from a wife that causes me to grow old before old age;
And from a son who will become a master over me;
And from wealth that becomes a punishment for me
And from a cunning friend whose gaze is upon me and whose heart is plotting and planning against me, such that if he sees something good, he buries it, and if he sees something bad he spreads it.❞
[Collected By At Tabaraani In 'Ad Dua', (3/1425/1339) | Shaykh Al-Albaani: 'Jayyid' (Good) In Silsilatul Ahaadeethus Saheehah, (No. 3137) | Translated By Abu Hakeem Bilal Davis]
Observing Your Wife’s Beautiful Manners
The Noble Scholar Ibn Sa’adi [رحمه الله] said
❝When a husband reflects over his wife’s beautiful manners and good qualities that he loves about her, and then compares these qualities to those reasons which causes him anger and irritation, perhaps there is some negativity he sees whilst living with her, but it could be that he is focussing on just one or two [negative] things, yet, in reality, those qualities that he loves in her are much greater.
Therefore, if the husband was just, then he would overlook her bad points which actually disappear and vanish due to her goodness. In this way companionship continues.
As for turning away from good qualities, and only observing shortcomings – even if they are very few – then this is from being unjust, and the husband can hardly be settled with his wife.❞
[Bahjat Al-Qaloob, (Page: 153-154) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
The Noble Scholar Ibn Sa’adi [رحمه الله] said
❝When a husband reflects over his wife’s beautiful manners and good qualities that he loves about her, and then compares these qualities to those reasons which causes him anger and irritation, perhaps there is some negativity he sees whilst living with her, but it could be that he is focussing on just one or two [negative] things, yet, in reality, those qualities that he loves in her are much greater.
Therefore, if the husband was just, then he would overlook her bad points which actually disappear and vanish due to her goodness. In this way companionship continues.
As for turning away from good qualities, and only observing shortcomings – even if they are very few – then this is from being unjust, and the husband can hardly be settled with his wife.❞
[Bahjat Al-Qaloob, (Page: 153-154) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
From Abdullaah Bin Umar who said: that the Messenger of Allaah [ﷺ] said:
❝There are three types of people whom Allaah will not look at on the Day of Judgement: the one who disobeys his parents, a woman who copies men in their dress and form, the one who has no concern for his wife.
And three who will not enter Paradise: the one who is disobedient to his parents, an alcoholic and the one who reminds you of what he has given you.❞
[Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani, (No. 674) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
❝There are three types of people whom Allaah will not look at on the Day of Judgement: the one who disobeys his parents, a woman who copies men in their dress and form, the one who has no concern for his wife.
And three who will not enter Paradise: the one who is disobedient to his parents, an alcoholic and the one who reminds you of what he has given you.❞
[Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani, (No. 674) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
The Best Of The People, He Is The Best Of Them To His Wife
From Abu Hurairah [رضي الله عنه] that Prophet [ﷺ] said:
«إن أكمل المؤمنين إيماناً أحسنهم خُلقاً، وخياركم خياركم لنسائكم.»
❝The most complete of the Believers in their Eemaan are those who have the best manners, and the best of you are those who are best to their women.❞
[collected By Tirmidhi | Ahmad | Sh. Al-Albani: 'Saheeh' In Silsilah Saheehah, (No. 284) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
-
Shaykh Muhammad Bin Salih Al-Uthaymeen [رحمه الله] said:
❝Regarding the saying of the Prophet [ﷺ]: ‘The best of you…’ This person is the best of the people, he is the best of them to his wife. So if you have any goodness, then make that goodness for the closest of the people to you, and make it so that your wife is the first to benefit from this good.
And this is the opposite of what some people do today, you find that he has bad manners with his wife, and has good behavior with other people, and this is a great mistake.
Your wife has the most right to good behavior, and having the best manners to them, because she is the one who is with you day and night, openly and secretly. If you are afflicted with something she is afflicted along with you, and if your happy, she is happy along with you, if your sad, she is sad along with you, therefore you should make your dealings with her better than your dealings with strangers, so the best of the people are those who are best of them to their wives.
I ask Allaah to complete my Eemaan and that of the Muslims, and that he makes us the best of the slaves of Allaah to our wives and upon those who have a right upon us.❞
[Explanation of Riyadh As-Saliheen, (3/134) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
From Abu Hurairah [رضي الله عنه] that Prophet [ﷺ] said:
«إن أكمل المؤمنين إيماناً أحسنهم خُلقاً، وخياركم خياركم لنسائكم.»
❝The most complete of the Believers in their Eemaan are those who have the best manners, and the best of you are those who are best to their women.❞
[collected By Tirmidhi | Ahmad | Sh. Al-Albani: 'Saheeh' In Silsilah Saheehah, (No. 284) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
-
Shaykh Muhammad Bin Salih Al-Uthaymeen [رحمه الله] said:
❝Regarding the saying of the Prophet [ﷺ]: ‘The best of you…’ This person is the best of the people, he is the best of them to his wife. So if you have any goodness, then make that goodness for the closest of the people to you, and make it so that your wife is the first to benefit from this good.
And this is the opposite of what some people do today, you find that he has bad manners with his wife, and has good behavior with other people, and this is a great mistake.
Your wife has the most right to good behavior, and having the best manners to them, because she is the one who is with you day and night, openly and secretly. If you are afflicted with something she is afflicted along with you, and if your happy, she is happy along with you, if your sad, she is sad along with you, therefore you should make your dealings with her better than your dealings with strangers, so the best of the people are those who are best of them to their wives.
I ask Allaah to complete my Eemaan and that of the Muslims, and that he makes us the best of the slaves of Allaah to our wives and upon those who have a right upon us.❞
[Explanation of Riyadh As-Saliheen, (3/134) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Be Careful Of Being Like This With Your Wife
Ash-Shawkaani [رحمه الله] said:
❝Indeed those of the people who have the highest status in goodness and are the most rightful in being characterised with the truth are those who are the best of the people to their wives.
Indeed the wife and family are those who have the most right to joy and happiness, deserving of good manners and kindness, and bringing them benefit and repelling harm from them.
When a man is like this then he is the best of the people and if he is the opposite of that, then he is at the other extreme of evil.
There are many of the people who fall into this dilemma, so you see a man who when he meets his family he is the worst of the people in manners, the most miserly person and the least of the people with goodness.
When he meets other than his family, non-relatives he becomes soft and timid, has delightful manners, and improves himself, and his goodness increases.
There is no doubt that the person who is like this then he is prohibited from success, has deviated away from the correct path. We ask Allaah for security.❞
[Nail Awtaar, (8/121) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Ash-Shawkaani [رحمه الله] said:
❝Indeed those of the people who have the highest status in goodness and are the most rightful in being characterised with the truth are those who are the best of the people to their wives.
Indeed the wife and family are those who have the most right to joy and happiness, deserving of good manners and kindness, and bringing them benefit and repelling harm from them.
When a man is like this then he is the best of the people and if he is the opposite of that, then he is at the other extreme of evil.
There are many of the people who fall into this dilemma, so you see a man who when he meets his family he is the worst of the people in manners, the most miserly person and the least of the people with goodness.
When he meets other than his family, non-relatives he becomes soft and timid, has delightful manners, and improves himself, and his goodness increases.
There is no doubt that the person who is like this then he is prohibited from success, has deviated away from the correct path. We ask Allaah for security.❞
[Nail Awtaar, (8/121) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
A Warning For Husbands Not To Get Angry With Their Wives
From Azhar Bin Sa’eed who said: I heard Abu Umamah say:
«إِنَّ الشَّيْطَانَ لَيَأْتِي إِلَى فِرَاشِ الرَّجُلِ بَعْدَ مَا يَفْرِشُهُ أَهْلُهُ وَيُهَيِّئُونَهُ فَيُلْقِي عَلَيْهِ الْعُودَ ، أَوِ الْحَجَرَ ، أَوِ الشَّيْءَ ، لِيُغْضِبَهُ عَلَى أَهْلِهِ ، فَإِذَا وَجَدَ أَحَدُكُمْ ذَلِكَ فَلا يَغْضَبْ عَلَى أَهْلِهِ ، فَإِنَّهُ مِنْ عَمَلِ الشَّيْطَانِ.»
❝Indeed the Shaytaan comes to a man’s bed after his wife spreads it down and prepares it, then the Shaytaan throws a twig or a stone or something on the bed, to cause the husband to become angry with his wife. So if one of you finds himself in this state then he should not get angry with his wife, indeed that is from the action of the Shaytaan.❞
[Collected By Bukhari In Adab Al Mufrad | Sh. Al-Albaani: 'Hasan Isnaad', (No. 1191) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
From Azhar Bin Sa’eed who said: I heard Abu Umamah say:
«إِنَّ الشَّيْطَانَ لَيَأْتِي إِلَى فِرَاشِ الرَّجُلِ بَعْدَ مَا يَفْرِشُهُ أَهْلُهُ وَيُهَيِّئُونَهُ فَيُلْقِي عَلَيْهِ الْعُودَ ، أَوِ الْحَجَرَ ، أَوِ الشَّيْءَ ، لِيُغْضِبَهُ عَلَى أَهْلِهِ ، فَإِذَا وَجَدَ أَحَدُكُمْ ذَلِكَ فَلا يَغْضَبْ عَلَى أَهْلِهِ ، فَإِنَّهُ مِنْ عَمَلِ الشَّيْطَانِ.»
❝Indeed the Shaytaan comes to a man’s bed after his wife spreads it down and prepares it, then the Shaytaan throws a twig or a stone or something on the bed, to cause the husband to become angry with his wife. So if one of you finds himself in this state then he should not get angry with his wife, indeed that is from the action of the Shaytaan.❞
[Collected By Bukhari In Adab Al Mufrad | Sh. Al-Albaani: 'Hasan Isnaad', (No. 1191) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Household Chores Are From The Sunnah
Shaykh Ibn Uthaymeen [رحمه الله] said:
❝When a person is at home then it is from the Sunnah, that for example he makes his own tea, cooks if he knows how to and washes up that which needs washing, all of this is from the Sunnah.
If you do this then you get the reward of following the Sunnah, with imitating the Messenger [ﷺ] and in humbling yourself for Allaah - the Mighty and Majestic.
This also brings about love between you and your wife. When your family sense that you help them in their chores they will love you and your value to them will increase, therefore, this will end up being a great benefit.❞
[Sharh Riyadh As-Saliheen, (3/529) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Shaykh Ibn Uthaymeen [رحمه الله] said:
❝When a person is at home then it is from the Sunnah, that for example he makes his own tea, cooks if he knows how to and washes up that which needs washing, all of this is from the Sunnah.
If you do this then you get the reward of following the Sunnah, with imitating the Messenger [ﷺ] and in humbling yourself for Allaah - the Mighty and Majestic.
This also brings about love between you and your wife. When your family sense that you help them in their chores they will love you and your value to them will increase, therefore, this will end up being a great benefit.❞
[Sharh Riyadh As-Saliheen, (3/529) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
From The Traits Of Ahlus-Sunnah: Gentleness With One's Wife
The Imām Al-Albānī [رحمه الله] said:
❝The gentlest of the people to their wives are Ahlus-Sunnah; and from the Sunnah is to have good dealings with one's wife.❞
[Mutafarriqāt Tape, (No. 282) | Translated By Raha Batts]
The Imām Al-Albānī [رحمه الله] said:
❝The gentlest of the people to their wives are Ahlus-Sunnah; and from the Sunnah is to have good dealings with one's wife.❞
[Mutafarriqāt Tape, (No. 282) | Translated By Raha Batts]
Perfection In A Wife?
Shaykh Muhammad Ibn Al-Uthaymeen [D.1421 A.H.] [رحمه الله] said:
❝Indeed many husbands want their wives to be perfect. This matter is not possible, so due to that husbands fall into worry and concern and are incapable of enjoyment and delight with their wives, and perhaps this could lead to divorce.
Just like the Messenger [ﷺ] said:
«وإن ذهبت تقيمها كسرتها وكسرها طلاقها.»
'If you tried to straighten her you would break her, and breaking her is divorcing her.'
Therefore, it is necessary for the husband to be easy going and overlook everything that a wife does as long as it does not contradict the Deen or nobility.❞
[Haqooq Da'at Ilayhi Al Fitra, (No. 22) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Shaykh Muhammad Ibn Al-Uthaymeen [D.1421 A.H.] [رحمه الله] said:
❝Indeed many husbands want their wives to be perfect. This matter is not possible, so due to that husbands fall into worry and concern and are incapable of enjoyment and delight with their wives, and perhaps this could lead to divorce.
Just like the Messenger [ﷺ] said:
«وإن ذهبت تقيمها كسرتها وكسرها طلاقها.»
'If you tried to straighten her you would break her, and breaking her is divorcing her.'
Therefore, it is necessary for the husband to be easy going and overlook everything that a wife does as long as it does not contradict the Deen or nobility.❞
[Haqooq Da'at Ilayhi Al Fitra, (No. 22) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Be Thankful For Her Love
Shaykh Muhammad Ibn Sālih Al-Uthaymīn said:
❝I hold that from the favor of Allāh upon the husband is that his wife loves him.❞
[Silsilah Al-Liqā' Ash-Shahrī, (No. 31) | Translated By Raha Batts]
Shaykh Muhammad Ibn Sālih Al-Uthaymīn said:
❝I hold that from the favor of Allāh upon the husband is that his wife loves him.❞
[Silsilah Al-Liqā' Ash-Shahrī, (No. 31) | Translated By Raha Batts]
Reasons For Limiting To Only One Wife
Shaykh Muhammad Ibn Al-Uthaymeen [D.1421 A.H.] [رحمه الله] said:
❝Some of the people of knowledge held the opinion that it is better to limit one self to one wife, the reasons they give are:
1 - That it is safer for a husband's responsibility for his wife rather than oppressing his other wives.
This is because if a man marries two women or more, then perhaps he may not be able to do justice between them.
2- Also because, limiting one self to one wife is closer to preventing the family from becoming scattered.
This is because if he has more than one wife, the family can become scattered, since he will have children from one woman and also children from the other woman.
Also perhaps there may occur conflict and disunity between the children due to a conflict and disagreement between their mothers, as has been witnessed.
3- Likewise, having just one wife is closer to being able to fulfil the obligation of spending upon her and other matters.
4- It is also easier for a man to take into account justice. Indeed having a consideration for justice is a great matter, which requires help and aid.
So due to that, we say, limiting to one wife is safer for that person.
However if a person sees in himself that one wife is not sufficient and does not keep him chaste, then indeed we would order him to marry a second, third and fourth wife until he can achieve tranquillity, and keep away from looking at women and have ease for the soul.❞
[Sharh Zaad Al-Mustaqna, (12/13) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Shaykh Muhammad Ibn Al-Uthaymeen [D.1421 A.H.] [رحمه الله] said:
❝Some of the people of knowledge held the opinion that it is better to limit one self to one wife, the reasons they give are:
1 - That it is safer for a husband's responsibility for his wife rather than oppressing his other wives.
This is because if a man marries two women or more, then perhaps he may not be able to do justice between them.
2- Also because, limiting one self to one wife is closer to preventing the family from becoming scattered.
This is because if he has more than one wife, the family can become scattered, since he will have children from one woman and also children from the other woman.
Also perhaps there may occur conflict and disunity between the children due to a conflict and disagreement between their mothers, as has been witnessed.
3- Likewise, having just one wife is closer to being able to fulfil the obligation of spending upon her and other matters.
4- It is also easier for a man to take into account justice. Indeed having a consideration for justice is a great matter, which requires help and aid.
So due to that, we say, limiting to one wife is safer for that person.
However if a person sees in himself that one wife is not sufficient and does not keep him chaste, then indeed we would order him to marry a second, third and fourth wife until he can achieve tranquillity, and keep away from looking at women and have ease for the soul.❞
[Sharh Zaad Al-Mustaqna, (12/13) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Ibn Rajab Al-Hanbali [رحمه الله] said:
❝Indeed a farewell goes to the root more so than anything else from statements and actions, and this is why the Prophet [ﷺ] ordered that the prayer is prayed like it is a farewell prayer, this is because the one who feels that he is saying his final farewell with his prayer is that he perfects it in a complete way.❞
[Jamia Al-Uloom Wal-Hikm, (2/114) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
❝Indeed a farewell goes to the root more so than anything else from statements and actions, and this is why the Prophet [ﷺ] ordered that the prayer is prayed like it is a farewell prayer, this is because the one who feels that he is saying his final farewell with his prayer is that he perfects it in a complete way.❞
[Jamia Al-Uloom Wal-Hikm, (2/114) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
The Qur’aan And The Season Of Spring
The Messenger [ﷺ] said in a Dua:
«أن تجعل القرآن ربيع قلبي ونور صدري.»
❝Make the Qur’aan like the season of spring in my heart and light of my chest.❞
-
Ibn Al-Qayyim [رحمه الله] said:
❝The season of spring: it is the rain which gives life to the earth. The Qur’aan is resembled with the season of spring due to the hearts given life with the Qur’aan.❞
[Al-Fawaid, (Page: 59) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
The Messenger [ﷺ] said in a Dua:
«أن تجعل القرآن ربيع قلبي ونور صدري.»
❝Make the Qur’aan like the season of spring in my heart and light of my chest.❞
-
Ibn Al-Qayyim [رحمه الله] said:
❝The season of spring: it is the rain which gives life to the earth. The Qur’aan is resembled with the season of spring due to the hearts given life with the Qur’aan.❞
[Al-Fawaid, (Page: 59) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
On the authority of ‘Aeysha who said: that the Messenger of Allaah [ﷺ] said:
❝Indeed a man reaches the level of the one who prays the night prayer and fasts during the day, due to his good manners.❞
[Silsilah Ahadeeth As-Saheehah of al-Albāni, (No. 795) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
❝Indeed a man reaches the level of the one who prays the night prayer and fasts during the day, due to his good manners.❞
[Silsilah Ahadeeth As-Saheehah of al-Albāni, (No. 795) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
On the authority of ‘Ayesha that the Messenger of Allaah [ﷺ] said to her:
❝O ‘Ayesha be gentle; indeed if Allaah intends good to the people of a home [family] then He directs them to the door of gentleness.❞
[Silsilah Ahadeeth As-Saheehah of Al-Albāni, (No. 523) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
❝O ‘Ayesha be gentle; indeed if Allaah intends good to the people of a home [family] then He directs them to the door of gentleness.❞
[Silsilah Ahadeeth As-Saheehah of Al-Albāni, (No. 523) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]