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In The name of Allah,The Most Merciful,The Most gracious

Zayima : Niece of King-slaveofAllah

Zayima : Niece of King-slaveofAllah

Assalam Alaykum Brother and Sisters,

First Im sorry for late reply ! 

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In The name of Allah,The Most Merciful,The Most gracious

Zayima : Niece of King-slaveofAllah

Zayima : Niece of King-slaveofAllah

Assalam Alaykum Brother and Sisters,

She is My Niece.. She is going for a BIG Operation in Madras Hospital,

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In The name of Allah,The Most Merciful,The Most gracious

Now, Jamia girl tells police: My Facebook photo being passed as that of rape victim

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Now, Jamia girl tells police: My Facebook photo being passed as that of rape victim

Days after a man approached the police in Kerala to complain that his daughter’s photograph had been posted on Facebook as that of the 23-year-old woman who died after being gangraped and tortured in Delhi, a student of Jamia Millia Islamia has complained to Delhi Police that her photograph too has been uploaded on the social networking site as that of the gangrape victim.

The complaint was filed on December 31 at the Jamia Nagar police station, two days after the death of the victim in a Singapore hospital. The photograph of the complainant is positioned next to another of a girl lying battered on a hospital bed. Additional Deputy Commissioner of Police (South East)

L T Hrangchal said: “We have registered a case on the girl’s complaint wherein she has stated that her photograph on Facebook has been misused by projecting her as the Delhi gangrape victim. The matter is under investigation.”

Assalam Alaykum Brother and Sisters,

I Hope now they can see  the problem of Uploading Pictures online…When I said same thing,many accepted but many rejected ,they abused me…made fun of my view,said Im Oppressing Muslim Girls. but i hope now they can understand why i asked not to upload photo around 5 years before.

I request you to read these two articles !

WHAT IS YOUR RATE ?

MUSLIM WOMEN MUST STOP UPLOADING PICTURES ONLINE.


May Allah swt protect sisters from falling in such fitnah,

ameen

King
slave of Allah swt

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In The name of Allah,The Most Merciful,The Most gracious

MEN ARE THE PROTECTORS AND MAINTAINERS OF WOMEN

by Salmaan ibn Fahd al-‘Awdah

Allah says:

“Men are the protectors and maintainers of women because of what Allahhas preferred one with over the other and because of what they spendto support them from their wealth.”[Sûrah an-Nisâ’: 34]

What does it mean that men are “protectors and maintainers” of women?  To answer this question, let us first look at the Arabic word that weare translating as “protectors and maintainers”. This word is“qawwâmûn” the plural of “qawwâm”.

This word – qawwâm – in turn, is an emphatic form of the word“qayyim”, which means a person who manages the affairs of others. Theqayyim of a people is the one who governs their affairs and steerstheir course. Likewise, the qayyim of a woman is either her husband orher guardian – the one who has to look after her and ensure that herneeds are met.

When Allah says: “Men are the qawwâmûn of women…” it means – and Allahknows best – that men are held liable for handling the affairs ofwomen and are responsible for the women under their care. A husband,therefore, has the responsibility of taking care of his wife,protecting her, defending her honor, and fulfilling her needsregarding her religion and her worldly life. It does not mean – as alltoo many people have falsely assumed – that he has the right to behaveobstinately towards her, compel her, subject her to his will, suppressher individuality, and thus heinously negate her identity.

His status as protector and maintainer is pure responsibility, pureliability, and not so much a position of authority. It requires fromhim that he uses his good sense, thinks carefully about what he does,and exercises patience. It means that he cannot be hasty and offhandedin his decisions. It does not mean that he can disregard his wife’sopinions and belittle her good person.

Why does Islam make men the protectors and maintainers of women?

The verse gives us two reasons why men are given this burden toshoulder. Allah says: “…because of what Allah has preferred one withover the other…” and “…because of what they spend to support them fromtheir wealth.”

A problem arises when it is said that men have a preference to women.Then we see all those organizations, establishments, and activists whocall to women’s equality stirring into motion, jumping up ready tofight over this point, and going off on all kinds of tangents in theirthinking. Rather, they should pause long enough to properly understandwhat it means when Allah says: “…because of what Allah has preferredone with over the other …” This proper understanding can only be hadin the light of the Qur’ân and Sunnah and their sound application.

Those who go overboard in asserting the rights of women and claim thatthe woman in Islam is oppressed and that Islam does not do her justiceare driven to the point where they transgress against the very textsof the Qur’ân and Sunnah. In the name of “equality”, they demandabsolute uniformity in matters of inheritance, in governance, and ineverything else wherein a distinction between the sexes is made,sometimes taking matters so far that it is the men who have to chaseafter the hope of equality with women.

This brings us back to the question of what the verse is saying. Is itindicating that there is some inherent preference of men over women,something that is built into their very natures? The scholars ofQur’ânic commentary have taken two approaches to this matter.

The first approach is to refer the matter of the verse back to thenatural makeup of men and women, with respect to their intellects,their different manners of thinking, and their natural strengths. Theyfound that men, by nature, are more hot-blooded, tending more towardsstrength and severity, while women’s natures are cooler, tending moretowards gentleness and weakness.

The second approach is to look at it from a legal angle – that Allahhas imposed upon men to pay dowries to the women they wish to marryand has made men liable to spend on women and provide for them. Thisis the preference that men have over them. Likewise, Allah has placedprophecy with men only, as there has never been a woman prophet. Inthe same way, Allah has made the offices of supreme politicalauthority and the obligations of jihad the exclusive domain of men.

The issue of testimony is also brought up in this regard, for Allah says:

“And bring to witness two witnesses from among your men. And if thereare not two men available, then a man and two women from those whomyou accept as witnesses – so that if one of them errs, the other canremind her.”[Sûrah al-Baqarah: 282]

Others using this approach have cited certain acts of worship, likethe fact that the Friday prayer and congregational prayers areprescribed only for men and not made compulsory on women.

The fact that men can have four wives while women cannot have morethan one husband, or the fact that men have the exclusive option ofimmediate divorce have also been advanced as an interpretations.

With respect to both of these approaches, there are two observationsthat we can make:

The first is that the followers of both approaches agree on apreference of men over woman on the basis of Allah’s words: “…becauseof what they spend to support them from their wealth.”

The second is that the opinions of the commentators regarding whetheror not the preferentiality refers to the natures of men and women isall based on their discretionary opinions (ijtihâd) with respect totheir understanding of the verse. In any event, it would be fair tosay that Allah has indeed singled out men for certain distinctions –prophethood, supreme political office, jihad, and military service,among other things – and this is because men have a nature differentthan that of women. This is a conclusion that all reasonable peoplewould have to agree upon. The obligation imposed upon men by Islam toprotect and maintain women should be seen in the context of thedifference in their natural makeup and that the purpose for this is tosecure the best interests of women.

Allah’s laws always accord with nature and take into consideration theunique gifts that Allah has bestowed upon each half that makes up thehuman whole – the man and the woman, so that those gifts can beemployed to their maximum effectiveness.

We must remain cognizant of the fact that both men and women areAllah’s creations. And that Allah would never oppress any of Hiscreatures. He prepares each of His creations to the purpose that heintends for it and bestows upon it the innate abilities needed tocarry out that purpose.

Allah has made it of the exclusive qualities of women that they fallpregnant, bear children, and nurse them. Therefore, she is by natureburdened with the care of what the union between a man and a womanbrings about, and it is an immense responsibility. Not only is it aheavy responsibility, it is a critical one, not something that can beapproached lightly, without the physical, mental, and emotionalpreparation that Allah has bestowed exclusively upon women.

On this basis, it is only just that Allah would burden the other halfof humanity – the men – with the task of fulfilling the needs of thosewomen and protecting them, and that He would bestow upon men theinnate physical, mental, and emotional qualities that would allow themto excel in doing what is required of them. Moreover, he would requiremen to be financially liable for the women under his care, since thisis a necessary consequence of the duties he has to carry out. Thesetwo elements are, essentially, what the verse is talking about.

It is interesting to point out that the examples given by thecommentators who follow the legal approach – things like prophethood,supreme political office, military duty, and carrying out certainreligious rites like the call to prayer and congregational worship –are merely consequential of the natural dispensation of men. Thereason these duties are suited to men is because men are not otherwisepreoccupied with domestic burdens that would prevent them fromcarrying them out.

Though prophethood, for instance, is an honor of the highest degree,it is by no means the cause of why men are the protectors andmaintainers of women. The distinction of prophethood can neither bederived from these duties, nor is it remotely indicative of anygeneral preference of men with regards to women. It is but a fact thatall the prophets were men.

Likewise, when we look at religious duties like making the call toprayer, leading the prayers, and giving the Friday sermon, we mustacknowledge that these duties were given to men by the decree ofIslamic Law. In no way do they necessitate that men are distinguishedwith every other possible legal ruling. Had Allah instead delegatedthese religious duties to women, this would not in any way haveprevented men from being burdened with their protection andmaintenance.

I must reiterate the point that the protection and maintenance givento men over women in no way implies the denial of the woman’sidentity, whether in the context of the home or her position insociety at large. It is merely a role to be played by men within thefamily environment so that this important social institution can beproperly managed, safeguarded, and upheld. The presence of a managerin a given institution does not negate or diminish the individualityor the rights of the others who share in it or of those who work forit. Islam has clearly defined what the protection and maintenance ofwomen entails for men – the care and protection, the manners andbehaviors, and all liabilities associated with it.

How the Prophet (r) put this duty into practice

The Prophet (r) was not an emperor who lorded over his family. When welook carefully at his life, we would find it the most eloquenttestimony of what we have stated above – that a man’s protection andmaintenance of women in no way entails obstinacy, compulsion, orsubjugation. ‘Â’ishah said about her husband:

“When he was at home, he was totally involved in housework.”

He was very clement. One of his wives woke up in the middle of thenight and discovered that the Prophet (r) was not beside her, thoughit was her night to have him with her. She tells us that she lockedthe door on him, thinking that he had gone to one of his other wiveson her night. When he returned after a short while to find that shehad locked him out of the house and asked her to open the door, sheconfronting him on why he had gone out. He calmly told her that hesimply had needed to go to the bathroom.

On many occasions, his wives would argue with each other in hispresence. He never got angry when they did. He always solved theirproblems with wisdom, gentleness, and sensitivity, never withharshness. This shows us what a man’s role as protector and maintainerof women is all about.

On one occasion, his wife Hafsah chided her co-wife Safiyyah bycalling her “the daughter of a Jew”. This was true, because Safiyyah’sfather, Hubayy b. Akhtab, was in fact a Jew who had died without everaccepting Islam. Still, such a comment was meant as a take onSafiyyah’s person, which was only more hurtful as it was coming fromher co-wife. So when she heard what Hafsah had said, she started tocry.

The Prophet (r) then came in and asked her why she was crying. She said:

“Hafsah called me the daughter of a Jew.” To this the Prophet (r)replied: “Verily, you are the daughter of a Prophet, your uncle wasalso a Prophet, and you are the wife of a Prophet, so what does shehave over you to boast about?” He then turned to Hafsah and said:“Fear Allah, O Hafsah.”

In an alternate narration, the Prophet is reported to have turned toSafiyyah and said: “Why didn’t you say: ‘So how can you be better thanme? Muhammad is my husband. Aaron is my father, and Moses is myuncle.”

Safiyyah was a descendant of Aaron (r). So, when Hafsah insinuatedthat Safiyyah’s being the daughter of a Jew was something bad, theProphet (r) showed Hafsah another way of looking at it: that Safiyyahwas the descendant of Prophet Aaron and that her uncle was Moses, andthat her husband was Muhammad (r), so there was no reason for her tobe ashamed.

Anyone who would take the man’s status in Islam as the protector andmaintainer of women and use it as a pretext to oppress women iscommitting a crime against Islam.

Islam has guaranteed women their rights as individuals, includingtheir right to have and express their own opinions. The Sunnah is fullof examples of this.

We have, for instance, where Khawlah bint Tha’labah complained to theProphet (r) about her husband who foreswore ever again having sex withher by the old pagan custom of claiming her to be like the back of hismother, whereupon the following verse of the Qur’ân was revealed:“Allah has indeed heard the words of the woman who pleads with youconcerning her husband and carries her complaint (in prayer) toAllah…” [Sûrah al-Mujâdlah: 1] followed by the verses abolishing thatoppressive custom.

We can look at the case of Khansâ’, who’s father married her off withher disapproval, so the Prophet (r) had her marriage annulled.

In another instance, a young woman complained to ‘Â’ishah, saying:

“My father married me to his brother’s son in order to raise hissocial status. However, I hate it.” When the Prophet (r) heard hercomplaint, he gave her the option of having the marriage annulled. Shesaid: “O Messenger of Allah! I have accepted what my father has done.However, I wanted to know that women had a choice in the matter.”

Then we have the story of Burayrah and her husband Mughîth. Both ofthem were slaves. When she acquired her freedom, she had the legalright of staying with her husband who was still a slave, or of leavinghim. She chose to leave him and he began following after her, crying for her to return to him. The Prophet (r) said to her:

“If only you would go back to him.” She asked: “O Messenger of Allah!Are you commanding me?” He said: “No. I am only pleading on his behalf.” She replied: “Then I have no use for him.”

On another occasion, a woman came to the Prophet (r), complaining that men are given the opportunities of military duty, congregational worship, and other things. The Prophet (r) let it be known that he wasvery pleased with her question and with her manner of address.

During the reign of the Caliph ‘Umar b. al-Khattâb, we have the story of a woman who rebuked him while he was on the pulpit about a decreehe wished to make. To this, he said publicly: “ ‘Umar is mistaken and this woman is correct.”

We can go on citing examples of women’s right to speak their own minds, even before the heads of state, not to mention their husbands.From this, we should be able to keep the status of men as protector sand maintainers of women in the proper perspective.

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In The name of Allah,The Most Merciful,The Most gracious

The Iron Woman reply on HIJAB

She is known among Yemenis as “the iron woman” and the “mother of the revolution.” A conservative woman fighting for change in a conservative Muslim and tribal society, Nobel Peace Prize winner Tawakkul Karman has been the face of the mass uprising against the authoritarian regime of President Ali Abdullah Saleh.

She is also  First Arab Woman and Youngest Nobel Peace Laureate – in Hijab!

The 32-year-old Karman has been an activist for human rights in Yemen for years, but when she was arrested in January, it helped detonate protests by hundreds of thousands demanding the ouster of Saleh and the creation of a democratic government.

When the Nobel announcement was made Friday, Karman was where she has been nearly every day for the past eight months: in a protest tent in Change Square, the roundabout in central Sanaa that has been the symbolic epicenter of the revolt.

“This prize is not for Tawakkul, it is for the whole Yemeni people, for the martyrs, for the cause of standing up to (Saleh) and his gangs. Every tyrant and dictator is upset by this prize because it confronts injustice,”

she told The Associated Press from her tent as she received congratulations from other activists.

“Don’t worry about Yemen. Yemen started in peace and it will end its revolution in peace, and it will start its new civil state with peace,” she said.

Her husband, Mohammed al-Nahmi, sitting with her in the tent as he received congratulations, told AP,

“This is a prize she deserves. Before she is my wife, she is a colleague, and a companion in the struggle.”

Karman, a mother of three, originally hails from the southern city of Taiz, a city known for its prominent middle class and university intellectuals that has long been a hotbed of opposition to Saleh. Her father, Abdul-Salam Karman, was once the legal affairs minister under Saleh, but resigned to protest government corruption.

Karman headed the Women Journalists without Chains, a human rights group for journalist. A senior member of Yemen’s opposition Islamic fundamentalist Islah Party who wears the Muslim headscarf, she has campaigned for years for greater rights for women in the conservative nation and has been organising smaller-scale protests demanding an end to harassment of journalists and greater freedom of expression.

After anti-regime protests erupted in Tunisia in late 2010, and protests against Saleh began to grow in Sanaa and Taiz in January.

But they escalated dramatically after Karman was briefly arrested from her home in Sanaa on January 23. It is rare for women to be taken into custody in Yemen, and the arrest outraged many. She was held for a few hours, released in the early hours the next day — but the momentum had built for the protests to expand.

i think this much is enough as for her introduction.let me come to main point.

When she asked about her Hijab by Journalists and how it is not proportionate with her level of intellect and education, she replied:


“Man in early times was almost naked, and as his intellect evolved he started wearing clothes. What I am today and what I’m wearing represents the highest level of thought and civilization that man has achieved, and is not regressive. It’s the removal of clothes again that is regressive back to the ancient times”

“Wow”

She really makes me fill with Pride by looking at her  undying passion for justice and her strong conviction in hijab.

May Allah swt continue to increase her passion and strengthen her resolve in all she does.

Ameen

King

slave of Allah

[yeah,this post worth sharing,so don;t forget to share on your timeline wall.

Share your views in cmnts]

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In The name of Allah,The Most Merciful,The Most gracious

43 Important Hadith about Women In Islam [Must Read by Women]

1 : Woman’s Pray at Home is better than Going to Mosque

Narrated by Ibn ‘Umar: Allah’s Apostle said: “Do not prevent women (wives, mothers, daughters, sisters, etc) from (praying at) mosques. Yet, their prayer at home is better (for them).”

2 : Woman’s Freedom to Go out for their Needs

Narrated by ‘Aisha: Allah’s Apostle said: “You (women) have been allowed to go out for your needs.”

3 : Evils behind Unnecessary Socialising of Unveiled Women

Narrated by Ibn Mas’ud: Allah’s Apostle said: “(Unveiled) woman is a cause of corruption. Once she goes out Satan beautifies her in the eyes of men (to seduce her as well as them). At her home, she is the closest (to the face) of her Lord.”

4 : Woman should take the Permission of Her Husband before Going out

Narrated by Ibn Umar: One of the wives of Umar (bin Al-Khattab) used to offer the Fajr and the ‘Isha’ prayer in congregation in the Mosque. She was asked why she had come out for the prayer as she knew that Umar disliked it, and he has great “ghaira” (self-respect). She replied, “What prevents him from stopping me from this act?” The other replied, “The statement of Allah’s Apostle (p.b.u.h): ‘Do not stop Allah’s women-slave from going to Allah’s Mosques. “

5: Prohibition on Women Regarding Putting Perfumes when Going out

Narrated by Abu Mousa Al Ash’ari: Allah’s Apostle said: “If a woman uses perfume and passes the people so that they may get its odour, she is so-and-so, meaning severe remarks. (i.e. about to commit adultery).”

6 : Prohibition on Women regarding showing her Charms when Going out

Narrated by Fudhalah ibn ‘Ubaid: Allah’s Apostle said: “Three persons are doomed …. Among them a woman whose husband is not present and provides for her; yet she shows her charms to (foreign) men.”

7 : Women should not travel without Mahram

Narrated by Ibn ‘Abbas: Allah’s Apostle said: “A woman should not travel except with a Dhu-Mahram (her husband or a man with whom that woman cannot marry at all according to the Islamic Jurisprudence).” A man got up and said, “O Allah’s Apostle! I intend to go to such and such an army and my wife wants to perform Hajj.” The Prophet said (to him), “Go along with her (to Hajj).”

8 : Women should have their own Entrance to the Mosque

Narrated by Ibn ‘Umar: Allah’s Apostle said: “Should we leave this entrance (at the Mosque, i.e. Al Masjid AL Nabawi ) only for women to enter.” The sub-narrator, Ibn Nafie’ said: “Ibn ‘Umar did not use this entrance (after that) until his death.”

9 : Women should not walk in the middle of the street

Narrated by Abi Ausaid Al Ansari: While Allah’s Apostle was going out of the mosque he saw all men and women in the road. He told the women: “You should wait behind. You should not walk in the middle of the road.” The narrator said: “women afterwards used to walk so close to the wall so that their dresses often stick to it.”

10 : Women should perform Tawaf without mingling with men

Narrated by Ibn Jarieh said ‘Ata had told him when Ibn Hashim prevented women from performing Tawaf with men: how could he prevent them while the wives of the Prophet performed Tawaf with men?” I (i.e. Ibn Jarieh) said: before or after (the verse of) hijab (was revealed)? He said: “Upon my life, after hijab.” “How could they intermix with men?” I asked. “They didn’t,” he replied. “’Aisha used to perform Tawaf at a dividing space from men; she didn’t intermingle with them.”

Chapter 11 : Men shouldn’t enter freely into private places where foreign women are

Narrated by ‘Uqba bin ‘Amir: Allah’s Apostle said, “Beware of entering homes or rooms in which foreign ladies are.” A man from the Ansar said, “Allah’s Apostle! What about (Al-Hamu) the in-laws of the wife (the brothers of her husband or his nephews etc.)?” The Prophet replied: The in-laws of the wife are death itself.”

Chapter 12 : Women should have their own learning venues

Narrated by Abu Huraira: A group of women came to Allah’s Prophet and said to him: “We cannot attend your majlis (gathering) of men, so, appoint us a day to come to you (alone).” He said: “We will meet at the house of so and so.” He went to them on the specified date and place. Among what he said at that day to the present women was “any woman who rises up three children for the sake of Allah will enter paradise.” One woman said: “And two?” “And two,” the Prophet said.

Chapter 13 : Women should not Carry Funeral

Narrated by Abu Sa’eed Al-Khudri :Allah’s Apostle said, When the funeral is ready and the men carry it on their shoulders, if the deceased was righteous he will say, ‘Present me (hurriedly),’ and if he was not righteous, he will say, ‘Woe to (me)! Where are they taking (me)?’ his voice is heard by everything except man and if he heard it he would fall unconscious.”

Chapter 14 : Women should not take off their clothes outside their homes

Narrated by Abu Al Mulaih Al Hathli: Some women from Homs asked for permission to visit ‘Aisha’s and she said: “Perhaps you belong to the place where women enter hot baths (for washing), I heard the Apostle of Allah saying: If a woman puts off her clothes in a place other than her house, she tears the veil between her and Allah.

Chapter 15: Woman should not Describe another woman to her husband

Narrated by ‘Abdullah ibn Mas’oud: The Prophet said, “A woman should not look at or touch another woman to describe her to her husband in such a way as if he were actually looking at her.”

Chapter 16: Women should not speak unnecessarily in the presence of foreign men

Narrated by Abu Huraira : The Prophet said, “The saying ‘Sub Han Allah’ is for men and clapping is for women i.e.” (If something happens during the prayer talking is not allowed, except the men can invite the attention of the Imam by saying “Sub Han Allah (i.e. Glorified be Allah )”, and women, by clapping their hands).

Chapter 17 : Prohibition of lamentation over the dead

Narrated by Um ‘Atiyya: At the time of giving the pledge of allegiance to the Prophet one of the conditions was that we would not wail, but it was not fulfilled except by five women.

Chapter 18 : Exchange of salutation between men and women once there is no temptation

Narrated by Asmaa: Allah’s Apostle passed by a group of women near the mosque. He waved his hand to them in salutation and said: “Beware of being ungrateful to your husbands, beware of being ungrateful to your husbands.”

Chapter 19 : Men and women may talk to each other in good intention

Narrated by Anas bin Malik: The Prophet passed by a woman who was sitting and weeping beside a grave and said to her, “Fear Allah and be patient.”

Chapter 20: A woman can offer herself in marriage to the righteous man

Narrated by Anas: “A woman came to the Prophet offering herself to him in marriage, saying, “Have you got any interest in me (i.e. would you like to marry me?)” Anas’ daughter said, “How shameless that woman was!” On that Anas said, “She is better than you for, she presented herself to Allah’s Apostle (for marriage).”

 Chapter 21 : A woman should not be married against her will

Narrated by Abdullah ibn Abbas: A virgin came to the Prophet and mentioned that her father had married her to a man against her will, so the Prophet allowed her to exercise her choice.

Another hadith asserts this point.

Narrated by Abdullah ibn Abbas:

The Prophet said: A guardian has no concern with a woman previously married and has no husband, and a virgin must be consulted; her silence being her acceptance. (Book 5, Number 2095: Abu Dawud)

Chapter 22 : A woman is not allowed to promise her husband not to marry after he dies

Narrated by Um Mubashir: Allah’s Apostle proposed to the widow of Al Baraa bin Ma’rour but she told him: “I promised my (dead) husband not to marry after him.” “This promise is not valid,” said the Prophet

 Chapter 23 : A woman should not ask for divorce without a reason

Narrated by Thawban: Allah’s Apostle said, “Any woman who asks divorce from her husband without a reason, the smell of Paradise is prohibited for her.”

Chapter 24 : Young women can sing and play the tambourine in weddings and similar occasions

Narrated by Ar-Rubai’ bint Mu’auwith: The Prophet came to me after consuming his marriage with me and sat down on my bed as you (the sub-narrator) are sitting now, and small girls were beating the tambourine and singing in lamentation of my father who had been killed on the day of the battle of Badr. Then one of the girls said, “There is a Prophet amongst us who knows what will happen tomorrow.” The Prophet said (to her),” Do not say this, but go on saying what you have spoken before.”

Chapter 25 : Wives have great duty towards their husbands

Narrated by ‘Abullah bin Abi Awfa: Allah’s Apostle Said, “Had I ordered a person to prostrate to someone rather than Allah, I would have ordered the wife to prostrate to her husband. By Allah, who holds the soul of Muhammad in his hands, the wife will not be fulfilling her duty towards Allah until she fulfils her duty towards her husband. If he asks her (for sexual intercourse) while she is on a camel (what means, being busy), she should not disobey him.”

Chapter 26 : Angels curses the disobedient wife

Narrated by Abu Huraira: Allah’s Apostle said, “If a husband calls his wife to his bed (i.e. to have sexual relation) and she refuses and causes him to sleep in anger, the angels will curse her till morning.”

Chapter 27 : Woman should be grateful to her husband

Narrated by Abdullah ibn Abbas: Allah’s Apostle said, “I also saw the Hell-fire and I had never seen such a horrible sight. I saw that most of the inhabitants were women.” The people asked, “O Allah’s Apostle! Why is it so?” The Prophet replied, “Because of their ungratefulness.” It was asked whether they are ungrateful to Allah. The Prophet said, “They are ungrateful to their companions of life (husbands) and ungrateful to good deeds. If you are benevolent to one of them throughout the life and if she sees anything (undesirable) in you, she will say, ‘I never had any good from you.’ “

Chapter 28 : Woman should not obey her husband if ordered to do a sin

Narrated by ‘Aisha: An Ansari woman (From the Supportes) gave her daughter in marriage and the hair of the latter started falling out. The Ansari women came to the Prophet and mentioned that to him and said, “Her (my daughter’s) husband suggested that I should let her wear false hair.” The Prophet said, “No, (don’t do that) for Allah sends His curses upon such ladies who lengthen their hair artificially.”

Chapter 29 : Woman should not donate from her money unless upon husband’s consent

Allah’s Apostle said: “A woman, once married, should ask for husband’s consent if she wants to give away a gift (or donation) from her money.”

Chapter 30 : Woman should help her husband and his dependants

Narrated by Jabir bin ‘Abdullah: “My father died and left seven or nine girls and I married a matron”. Allah’s Apostle said to me, “O Jabir! Have you married?” I said, “Yes.” He said, “A virgin or a matron?” I replied, “A matron.” he said, “Why not a virgin, so that you might play with her and she with you, and you might amuse her and she amuse you.” I said, ” ‘Abdullah (my father) died and left girls, and I dislike to marry a girl like them, so I married a lady (matron) so that she may look after them.” On that the Prophet said, “May Allah bless you,” or “That is good.”

Chapter 31: Husband should provide for wife and children

Narrated by ‘Aisha : Hind (bint ‘Utba) said, “O Allah’s Apostle! Abu Sufyan is a miser. Is there any harm if I take of his property what will cover me and my children’s needs?” The Prophet said, “Take (according to your needs) in a reasonable manner.”

Chapter 32 : Prohibition of changing Allah’s creations unnecessarily

Narrated by ‘Abdullah: Allah has cursed those women who practise tattooing and those who get themselves tattooed, and those who remove their face hairs, and those who create a space between their teeth artificially to look beautiful, and women changing the features created by Allah. Why then should I not curse those whom the Prophet has cursed? And that is in Allah’s Book. i.e. His Saying: ‘And what the Apostle gives you take it and what he forbids you abstain (from it).’ (59.7)

Chapter 33 : Woman should not wear tight clothes

Narrated by Abu Huraira: Allah’s Apostle said, “Two are the types of the denizens of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and make their husbands incline towards it. Their heads would be like the humps of the bukht (very huge) camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance.”

Chapter 34 : Woman should not wear false hair like Jews

Narrated by Sa’eed bin Al Musayyib: Mu’awiya came to Medina and he addressed us and took out a bunch of hair and said: I never saw but the Jews using this (adding of artificial hair) and I can well recall that when this act would reached Allah’s Messenger (may peace be upon him), he would name it as cheating.

In another narration Mu’awiya said one day : Should I tell you the evil make-up. Allah’s Apostle forbade cheating. It was during that time that a person came with a staff and there was a cloth on its head, whereupon Mu’awiya said: Behold, that is cheating. Qutada (the sub-narrator) said: This implies how women artificially increase their hair with the help of rags.

Chapter 35 : Woman should not lie and adopt falsehood

Narrated by A’sha that a woman came to Allah’s Apostle) and said: I have a co-wife. Is there any harm for me if I give her the false impression (of getting something from my husband which he has not in fact given me)? Thereupon Allah’s Messenger (may peace be upon him) said: The one who creates such a (false impression) of receiving what one has not been given is like one who wears the garment of falsehood.

Chapter 36 : Women should not wear high shoes

Narrated by Abu Sa’eed Al Khudri, Allah’s Apostle said :” A Jewish women used to put two wooden legs to lengthen her shoes, so that no one could recognise her, for she was very short.” The Prophet forbade this action that is a kind of cheating others.

Chapter 37 : Women should not shave their heads

Narrated by Ibn ‘Abbas: Allah’s Apostle said, “Women do not have to shave their head, only to shorten their hair (i.e. in hajj and other practices)”

Chapter 38 : Women’s dying their hands and feet with henna

Narrated by ‘A’isha, Ummul Mu’minin: A woman made a sign from behind a curtain to indicate that she had a letter for the Apostle of Allah. The Prophet closed his hand, saying: I do not know this is a man’s or a woman’s hand. She said: No, a woman. He said: If you were a woman, you would make a difference to your nails, meaning with henna.

Chapter 39: Women should cover her face in the presence of foreign men

Narrated by ‘Abdullah bin Umar: A person stood up and asked, “O Allah’s: Apostle! What clothes may be worn in the state of Ihram?” The Prophet replied, “Do not wear a shirt or trousers, or any headgear, and also do not wear anything perfumed with Wars or saffron, and the Muhrima (a woman in the state of Ihram) should not cover her face, or wear gloves.”

Chapter 40 : Women are allowed to wear gold and silk

Narrated Abu Musa Al ‘Ashari: Allah’s Apostle said, “Wearing silk (clothes) and gold is no allowed for the males of my Ummah but allowed to the females.”

Chapter 41 : Women, not men, are allowed to wear clothes dyed in saffron

Narrated by ‘Abdullah b. ‘Amr: Allah’s Apostle saw me in two clothes dyed in saffron, whereupon he said: Has your mother ordered you to do so? And I said: I will wash them. He said: But burn them.

Chapter 42 : Women should not show their ornaments to foreign men

Narrated by Abu Huraira: Allah’s Apostle said, “Woe unto women from the two reds: gold and saffron-dyed clothes.”

Chapter 43: Women should not imitate men in dress, movements, and way of speech

Narrated by Ibn ‘Abbas: Allah’s Apostle cursed those men who are in the similitude (assume the manners) of women and those women who are in the similitude (assume the manners) of men.

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