Notes ❋ on the Quran
Volume I · PART IV

Women and children

وَلَا تَنكِحُواْ ٱلۡمُشۡرِكَٰتِ حَتَّىٰ يُؤۡمِنَّۚ وَلَأَمَةٞ مُّؤۡمِنَةٌ خَيۡرٞ مِّن مُّشۡرِكَةٖ وَلَوۡ أَعۡجَبَتۡكُمۡۗ وَلَا تُنكِحُواْ ٱلۡمُشۡرِكِينَ حَتَّىٰ يُؤۡمِنُواْۚ وَلَعَبۡدٞ مُّؤۡمِنٌ خَيۡرٞ مِّن مُّشۡرِكٖ وَلَوۡ أَعۡجَبَكُمۡۗ أُوْلَٰٓئِكَ يَدۡعُونَ إِلَى ٱلنَّارِۖ وَٱللَّهُ يَدۡعُوٓاْ إِلَى ٱلۡجَنَّةِ وَٱلۡمَغۡفِرَةِ بِإِذۡنِهِۦۖ وَيُبَيِّنُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُونَ ٢٢١

And do not marry Al-Mushrikat (idolatresses, polytheists, disbelievers) till they believe (worship Allah Alone). And indeed, a slave woman who believes is better than a (free) Mushrikah, even though she pleases you. And give not (your daughters) in marriage to Al-Mushrikun (polytheists, disbeleivers, idolaters) till they believe (in Allah Alone) and verily, a believing slave is better than a (free) Mushrik, even though he pleases you. Those (Al-Mushrikun) invite you to the Fire, but Allah invites (you) to Paradise and Forgiveness by His Leave, and makes His Ayat (proofs, evidences, signs) clear to mankind that they may remember.

Surah 2 Al-Baqarah Verse 221

وَيَسۡ‍َٔلُونَكَ عَنِ ٱلۡمَحِيضِۖ قُلۡ هُوَ أَذٗى فَٱعۡتَزِلُواْ ٱلنِّسَآءَ فِي ٱلۡمَحِيضِ وَلَا تَقۡرَبُوهُنَّ حَتَّىٰ يَطۡهُرۡنَۖ فَإِذَا تَطَهَّرۡنَ فَأۡتُوهُنَّ مِنۡ حَيۡثُ أَمَرَكُمُ ٱللَّهُۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلتَّوَّٰبِينَ وَيُحِبُّ ٱلۡمُتَطَهِّرِينَ ٢٢٢ نِسَآؤُكُمۡ حَرۡثٞ لَّكُمۡ فَأۡتُواْ حَرۡثَكُمۡ أَنَّىٰ شِئۡتُمۡۖ وَقَدِّمُواْ لِأَنفُسِكُمۡۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّكُم مُّلَٰقُوهُۗ وَبَشِّرِ ٱلۡمُؤۡمِنِينَ ٢٢٣

They ask you (O Muhammad, pbuh) concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you. Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves. Your wives are a tilth for you, so go to your tilth, when or how you will (have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus), and send before you for your ownselves. And fear Allah, and know that you are to meet Him (in the Hereafter), and give good tidings to the believers.

Surah 2 Al-Baqarah Verses 222-223

وَٱلۡمُطَلَّقَٰتُ يَتَرَبَّصۡنَ بِأَنفُسِهِنَّ ثَلَٰثَةَ قُرُوٓءٖۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكۡتُمۡنَ مَا خَلَقَ ٱللَّهُ فِيٓ أَرۡحَامِهِنَّ إِن كُنَّ يُؤۡمِنَّ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنۡ أَرَادُوٓاْ إِصۡلَٰحٗاۚ وَلَهُنَّ مِثۡلُ ٱلَّذِي عَلَيۡهِنَّ بِٱلۡمَعۡرُوفِۚ وَلِلرِّجَالِ عَلَيۡهِنَّ دَرَجَةٞۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ ٢٢٨

And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.

Surah 2 Al-Baqarah Verse 228

وَٱلَّذِينَ يُتَوَفَّوۡنَ مِنكُمۡ وَيَذَرُونَ أَزۡوَٰجٗا وَصِيَّةٗ لِّأَزۡوَٰجِهِم مَّتَٰعًا إِلَى ٱلۡحَوۡلِ غَيۡرَ إِخۡرَاجٖۚ فَإِنۡ خَرَجۡنَ فَلَا جُنَاحَ عَلَيۡكُمۡ فِي مَا فَعَلۡنَ فِيٓ أَنفُسِهِنَّ مِن مَّعۡرُوفٖۗ وَٱللَّهُ عَزِيزٌ حَكِيمٞ ٢٤٠ وَلِلۡمُطَلَّقَٰتِ مَتَٰعُۢ بِٱلۡمَعۡرُوفِۖ حَقًّا عَلَى ٱلۡمُتَّقِينَ ٢٤١ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمۡ ءَايَٰتِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ ٢٤٢

And those of you who die and leave behind wives should bequeath for their wives a year’s maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable (e.g., lawful marriage). And Allah is All-Mighty, All-Wise. And for divorced women, Mut’ah (should be provided) on reasonable (scale). This is a duty on Al-Muttaqun (the pious). Thus, Allah makes clear His Ayat (Laws) to you, in order that you may understand.

Surah 2 Al-Baqarah Verses 240-242

The statement of Ata' and those who held the view that the Ayah (2:240) was abrogated by the Ayah on the inheritance (4: 12), is only valid for more than the four months and ten days (required in 2:234). However, if they mean that the four months and ten days are not required from the deceased husband’s estate, then this opinion is the subject of disagreement among the scholars. As proof, they said that the widow is required to remain in her (deceased) husband’s house (for four months and ten days) according to what Malik reported from Zaynab bint Ka'b bin Ujrah. She said that Fari'ah bint Malik bin Sinan, the sister of Abu Sa'id Al-Khudri, told her that she came to Allah’s Messenger (pbuh) asking him to return to her family’s residence with Banu Khudrah. Her husband had pursued some of his servants who ran away, but when he reached the area of Al-Qadum, they killed him. She said, “So I asked Allah's Messenger (pbuh) if I should stay with my family in Banu Khudrah, for my (deceased) husband did not leave me a residence that he owns or Nafaqah (maintenance)”. Allah’s Messenger (pbuh) answered in the positive. While I was in the room, Allah’s Messenger (pbuh) summoned me or had someone summon me and said: What did you say? I repeated the story to him about my (deceased) husband. He said: Stay at your home until the term reaches its end. So, I remained through the 'Iddah term for four months and ten days in my (deceased husband's) house. Thereafter, 'Uthman bin 'Affan sent for me during his reign and asked me about this matter and I told him what happened. He made a judgment to the same effect”.

لِّلرِّجَالِ نَصِيبٞ مِّمَّا تَرَكَ ٱلۡوَٰلِدَانِ وَٱلۡأَقۡرَبُونَ وَلِلنِّسَآءِ نَصِيبٞ مِّمَّا تَرَكَ ٱلۡوَٰلِدَانِ وَٱلۡأَقۡرَبُونَ مِمَّا قَلَّ مِنۡهُ أَوۡ كَثُرَۚ نَصِيبٗا مَّفۡرُوضٗا ٧

There is a share for men and a share for women from what is left by parents and those nearest related, whether, the property be small or large - a legal share.

Surah 4 An-Nisa Verse 7

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا يَحِلُّ لَكُمۡ أَن تَرِثُواْ ٱلنِّسَآءَ كَرۡهٗاۖ وَلَا تَعۡضُلُوهُنَّ لِتَذۡهَبُواْ بِبَعۡضِ مَآ ءَاتَيۡتُمُوهُنَّ إِلَّآ أَن يَأۡتِينَ بِفَٰحِشَةٖ مُّبَيِّنَةٖۚ وَعَاشِرُوهُنَّ بِٱلۡمَعۡرُوفِۚ فَإِن كَرِهۡتُمُوهُنَّ فَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡ‍ٔٗا وَيَجۡعَلَ ٱللَّهُ فِيهِ خَيۡرٗا كَثِيرٗا ١٩

O you who believe! You are forbidden to inherit women against their will; and you should not treat them with harshness, that you may take away part of the Mahr you have given them, unless they commit open Fahishah; and live with them honourably. If you dislike them, it may be that you dislike a thing through which Allah brings a great deal of good.

Surah 4 An-Nisa Verse 19

وَلَا تَتَمَنَّوۡاْ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعۡضَكُمۡ عَلَىٰ بَعۡضٖۚ لِّلرِّجَالِ نَصِيبٞ مِّمَّا ٱكۡتَسَبُواْۖ وَلِلنِّسَآءِ نَصِيبٞ مِّمَّا ٱكۡتَسَبۡنَۚ وَسۡ‍َٔلُواْ ٱللَّهَ مِن فَضۡلِهِۦٓۚ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَيۡءٍ عَلِيمٗا ٣٢

And wish not for the things in which Allah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allah of His Bounty. Surely, Allah is Ever All-Knower of everything.

Surah 4 An-Nisa Verse 32

  1. Women and men are both equal, as the servant: This aspect is based on the Quran Surah Adh-Dhariyat verse 56. The translation of the verse is “And I (Allah) created not the jinns and humans except they should worship Me (Alone)”. According to this verse, there is no disparity between man and women in the capacity as the servant. Both have the same potentials and opportunities to become the ideal servant. The ideal servant in Quran is usually referred to as the devoted individual (Muttaqun), and there is no difference in sex, nation or certain ethnic to reach this Muttaqun level as mentioned in surah Al Hujurat verse 13.
  2. Women and men are the caliph/successors on earth: The capacity of human as the caliph upon the earth is emphasized in Quran Surah al-Anam verse 165, And it is He who has made you successors upon the earth and has raised some of you above others in degrees [of rank] that He may try you through what He has given you. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful. In this verse, the word “khalaif” does َ not refer to a specific sex, indicating that both men and women have the same role, as the successor.
  3. Women and men accept the initial agreement with Allah: As mentioned in Surah Al-Araf verse 172, as the pledge on the existence of Allah which is witnessed by the angels, And [mention] when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], “Am I not your Lord?” They said, “Yes, we have testified”. [This] - lest you should say on the day of Resurrection, "Indeed, we were of this unaware”.
  4. Adam and Hawa Involved Actively in a Cosmic Drama: The entire verses that inform about the cosmic drama, as the story about the situation of Adam and Eve in heaven until they fell to earth, always emphasizing the involvement of two of them actively with the use of pronoun for two people (huma), i.e., the pronoun for Adam and Eve, found in several cases as follows:

    1. Both were created in heaven and used the facilities of heaven, as mentioned in Quran Surah Al-Baqarah verse 35, O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers.

    2. Both had the same quality (weakness) which was exploited by the Satan (Iblees) who persuaded them, as mentioned in Quran Surah al-Araf verse 20, But Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, “Your Lord did not forbid you this tree except that you become angels or become of the immortal”.
    3. Both begged for forgiveness and were forgiven by Allah, as mentioned in Quran Surah al-Araf verse 23, They said, “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers”.
    4. After they fell to earth, both grow offspring, needing and perfecting each other as mentioned in the Quran, in Surah Al Baqarah verse 187, They (wives) are your garments and ye are their garments.
    5. Women and men have equal potentials to reach maximum achievement, with no disparity between men and women, as specifically affirmed in three verses. They are Quran Surah Al Imran verse 195, … Never will I allow to be lost the work of any of you, be he male or female. You are (members) one of another…, An-Nisa verse 124, And whoever does righteous good deeds, male or female, and is a true believer in the Oneness of Allah (Muslim), such will enter Paradise and not the least injustice, even to the size of a Naqira (speck on the back of a datestone), will be done to them. and An Nahl verse 97, Whoever works righteousness, whether male or female, while he (or she) is a true believer verily, to him We will give a good life, and We shall pay them certainly a reward in proportion to the best of what they used to do. These three verses indicate the ideal concept of equality and justice of gender. They provide assertiveness that individual achievements, either in the spiritual domain or professional career, do not have to be dominated by one gender.

    ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعۡضَهُمۡ عَلَىٰ بَعۡضٖ وَبِمَآ أَنفَقُواْ مِنۡ أَمۡوَٰلِهِمۡۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٞ لِّلۡغَيۡبِ بِمَا حَفِظَ ٱللَّهُۚ وَٱلَّٰتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهۡجُرُوهُنَّ فِي ٱلۡمَضَاجِعِ وَٱضۡرِبُوهُنَّۖ فَإِنۡ أَطَعۡنَكُمۡ فَلَا تَبۡغُواْ عَلَيۡهِنَّ سَبِيلًاۗ إِنَّ ٱللَّهَ كَانَ عَلِيّٗا كَبِيرٗا ٣٤

    Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend from their means (to support them). Therefore, the righteous women are devoutly obedient; and guard in the husband’s absence what Allah orders them to guard. As to those women on whose part you see ill conduct admonish them (first), (next) refuse to share their beds, (and last) beat them (lightly, if useful); but if they obey you, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great.

    Surah 4 An-Nisa Verse 34

    • Excel – the verb used here (a derivative of root ‘fadl’) is not used to mean that some people have been invested with superior honour and dignity. Rather it means that Allah has endowed one of the sexes (male) with certain qualities which He has not endowed the other sex with, at least not to an equal extent. Thus, it is the male who is qualified to function as head of the family. The female has been so constituted that she should live under his care and protection.
    • The Prophet (pbuh) said: ‘People who appoint a woman to be their leader, will never achieve success’
    • Obedience (Qanitat) – to their husbands. It should be borne in mind, however, that obedience to Allah has priority over a woman’s duty to obey her husband. If a woman’s husband either asks her to disobey Allah or prevents her from performing obligatory duties imposed by Allah, she should refuse. Obedience in this case would be sin. However, were the husband to prevent his wife from performing either supererogatory (Nawafil) prayers and fasting she should obey him, for such acts would not be accepted by Allah if performed by a woman in defiance of her husband’s wish.
    • Narrated Abu Hurayrah that the Messenger (pbuh) said: ‘The best woman is she who when you look at her, she pleases you, when you command her she obeys you, and when you are absent, she protects her honour and your property’
    • While dealing with a wife’s ill conduct a man should not resort to all the three measures at once, but that they may be progressively used if the wife adopts an attitude of obstinate defiance. So far as the actual application of these measures is concerned, there should, naturally, be some correspondence between the fault and the punishment administered. Wherever a light touch can prove effective one should not resort to sterner measures.
    • Whenever the Prophet (pbuh) permitted a man to administer corporal punishment to his wife, he did so with reluctance, and continued to express his distaste for it. And even in cases where it is necessary, the Prophet (pbuh) directed men not to hit across the face, nor to beat severely nor to use anything that might leave marks on the body.
    • The Prophet (pbuh) said: ‘If I were to command anyone to prostrate before anyone, I would have commanded the wife to prostrate before her husband, because of the enormity of his right upon her’
    • Refusing sharing of bed refers to not having intercourse with her, to lie on her bed with his back to her
    • The Prophet (pbuh) responded (on the rights of wife): ‘To feed her when you eat, cloth her when you buy clothes for yourself, refrain from striking her face or cursing her, and to abandon her, except in the house’
    • During the Farewell Hajj, the Prophet (pbuh) said: ‘Fear Allah regarding women, for they are your assistants. You have the right on them that they do not allow any person whom you dislike to step on your mat. However, if they do that, you are allowed to discipline them lightly. They have a right on you that you provide them with their provision and clothes, in a reasonable manner’
    • Allah reminds men that if they transgress against their wives without justification, then Allah, the Ever Most High, Most Great, is their Protector, and He will exert revenge on those who transgress against their wives and deal with them unjustly

    وَلَن تَسۡتَطِيعُوٓاْ أَن تَعۡدِلُواْ بَيۡنَ ٱلنِّسَآءِ وَلَوۡ حَرَصۡتُمۡۖ فَلَا تَمِيلُواْ كُلَّ ٱلۡمَيۡلِ فَتَذَرُوهَا كَٱلۡمُعَلَّقَةِۚ وَإِن تُصۡلِحُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ غَفُورٗا رَّحِيمٗا ١٢٩

    You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e., neither divorced nor married). And if you do justice, and do all that is right and fear Allah by keeping away from all that is wrong, then Allah is Ever Oft-Forgiving, Most Merciful.

    Surah 4 An-Nisa Verse 129

    • This means that it is not possible for a man to accord complete equality of treatment to two or more wives under all circumstances and in all respects. It is possible that one is ugly, the other beautiful; one is old, the other young; one is permanently sick, the other healthy; one is irritable, the other good-tempered. These and other differences are likely to make a person less attracted to one and more to the other. In such circumstances, the Law does not demand that one should necessarily maintain absolute equality between the wives in respect of love, emotional attachment and sexual relationship. What it does demand is that if a husband does not repudiate the marriage despite aversion for his wife, either because of his own desire or out of consideration for the desire of his wife, he should at least maintain a good relationship short of which his wife begins to feel as if she is without a husband. In such circumstances, while it is natural that a person should prefer one wife to the other, this should not go to the extent that the woman remains, as it were, in a state of suspension, as if she were without a husband at all.

    وَكَذَٰلِكَ زَيَّنَ لِكَثِيرٖ مِّنَ ٱلۡمُشۡرِكِينَ قَتۡلَ أَوۡلَٰدِهِمۡ شُرَكَآؤُهُمۡ لِيُرۡدُوهُمۡ وَلِيَلۡبِسُواْ عَلَيۡهِمۡ دِينَهُمۡۖ وَلَوۡ شَآءَ ٱللَّهُ مَا فَعَلُوهُۖ فَذَرۡهُمۡ وَمَا يَفۡتَرُونَ ١٣٧

    قَدۡ خَسِرَ ٱلَّذِينَ قَتَلُوٓاْ أَوۡلَٰدَهُمۡ سَفَهَۢا بِغَيۡرِ عِلۡمٖ وَحَرَّمُواْ مَا رَزَقَهُمُ ٱللَّهُ ٱفۡتِرَآءً عَلَى ٱللَّهِۚ قَدۡ ضَلُّواْ وَمَا كَانُواْ مُهۡتَدِينَ ١٤٠

    And so, to many of the Mushrikun (polytheists, disbelievers) their (Allah’s so-called) ‘partners’ have made fair-seeming the killing of their children, in order to lead them to their own destruction and cause confusion in their religion. And if Allah had willed, they would not have done so. So, leave them alone with their fabrications… Indeed, lost are they who have killed their children, from folly, without knowledge, and have forbidden that which Allah has provided for them, inventing a lie against Allah. They have indeed gone astray and were not guided.

    Surah 6 Al-Anam Verses 137/140

    • …killing of their children… - It is pertinent to recall that three forms of infanticide were practised among the Arabs, and the Qur'an alludes to each:

    (1) Girls were put to death either to forestall the intrusion of a son-in-law, to prevent them from falling into the hands of enemies in the event of an outbreak of tribal feuding or to stop them from becoming a source of disgrace for any other reason.

    (2) Both male and female children were killed if parents thought they would not be able to support them and that they would thus become an unendurable burden.

    (3) Children of both sexes were placed as sacrificial offerings on the altars of the deities in order to gratify them.

    ۞قُلۡ تَعَالَوۡاْ أَتۡلُ مَا حَرَّمَ رَبُّكُمۡ عَلَيۡكُمۡۖ أَلَّا تُشۡرِكُواْ بِهِۦ شَيۡ‍ٔٗاۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗاۖ وَلَا تَقۡتُلُوٓاْ أَوۡلَٰدَكُم مِّنۡ إِمۡلَٰقٖ نَّحۡنُ نَرۡزُقُكُمۡ وَإِيَّاهُمۡۖ وَلَا تَقۡرَبُواْ ٱلۡفَوَٰحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَۖ وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ ١٥١

    Say (O Muhammad, pbuh): “Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty - We provide sustenance for you and for them; come not near to Al-Fawahish (shameful sins, illegal sexual intercourse) whether committed openly or secretly, and kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law). This He has commanded you that you may understand”.

    Surah 6 Al-Anam Verse 151

    يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَخُونُواْ ٱللَّهَ وَٱلرَّسُولَ وَتَخُونُوٓاْ أَمَٰنَٰتِكُمۡ وَأَنتُمۡ تَعۡلَمُونَ ٢٧ وَٱعۡلَمُوٓاْ أَنَّمَآ أَمۡوَٰلُكُمۡ وَأَوۡلَٰدُكُمۡ فِتۡنَةٞ وَأَنَّ ٱللَّهَ عِندَهُۥٓ أَجۡرٌ عَظِيمٞ ٢٨

    O you who believe! Betray not Allah and His Messenger (pbuh), nor betray knowingly your Amanat. And know that your possessions and your children are but a trial and that surely with Allah is a mighty reward.

    Surah 8 Al-Anfa’l Verses 27-28

    • Amanah refers to the actions that Allah has entrusted the servants with, such as and including what He ordained
    • ‘trial’ – Allah grants possession and children to you so that He knows which of you will be grateful and obedient to Him, or become busy with and dedicated to them instead of Him.
    • Narrated Hudayfah that the Prophet (pbuh) said: ‘Certainly Al-Amanah descended from the heavens and settled in the roots of hearts of men (faithful believers), and then the Quran was revealed and the people read the Quran (and learnt Al-Amanah from it), and also learnt it from Sunnah’

    فَلَا تُعۡجِبۡكَ أَمۡوَٰلُهُمۡ وَلَآ أَوۡلَٰدُهُمۡۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَتَزۡهَقَ أَنفُسُهُمۡ وَهُمۡ كَٰفِرُونَ ٥٥

    So let not their wealth nor their children amaze you (O Muhammad, pbuh); in reality Allah’s Plan is to punish them with these things in the life of this world, and that their souls shall depart while they are disbelievers.

    Surah 9 At-Taubah Verse 55

    • Here the real cause of hypocrisy has been pin pointed – excessive love for their off springs and worldly possessions. Some of the hypocrites had both a great deal of wealth, and many children. This status caused the amazement of some Muslims. They might think with themselves how those hypocrites, that did not believe in Allah, had enjoyed so many bounties. In this verse, it is said to the Prophet (pbuh) and all the Muslims that they should not be amazed at the abundance of the hypocrites’ wealth and children. That is, they should not imagine that those bounties might cause happiness and comfort for them. But, on the contrary, those properties and children shall cause them affliction and punishment. Sometimes these bounties are the sources of worriment, anxiety, and spiritual torments for them. For the sake of possessing some more possibilities, they think they are free from want. This very imagination causes them to disobey most of divine commandments and take distance more and more from Allah and from believing in Him. Therefore, if wealth and children are purified and righteous, they are some good merits which cause happiness, comfort, and ease. But if the wealth is not purified and the children are impious, they will be a painful torment for their holders.

    كَٱلَّذِينَ مِن قَبۡلِكُمۡ كَانُوٓاْ أَشَدَّ مِنكُمۡ قُوَّةٗ وَأَكۡثَرَ أَمۡوَٰلٗا وَأَوۡلَٰدٗا فَٱسۡتَمۡتَعُواْ بِخَلَٰقِهِمۡ فَٱسۡتَمۡتَعۡتُم بِخَلَٰقِكُمۡ كَمَا ٱسۡتَمۡتَعَ ٱلَّذِينَ مِن قَبۡلِكُم بِخَلَٰقِهِمۡ وَخُضۡتُمۡ كَٱلَّذِي خَاضُوٓاْۚ أُوْلَٰٓئِكَ حَبِطَتۡ أَعۡمَٰلُهُمۡ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ ٦٩

    Like those before you, they were mightier than you in power, and more abundant in wealth and children. They had enjoyed their portion (awhile), so enjoy your portion (awhile) as those before you enjoyed their portion (awhile); and you indulged in play and pastime as they indulged in play and pastime. Such are they whose deeds are in vain in this world and in the Hereafter. Such are they who are the losers.

    Surah 9 At-Taubah Verse 69

    وَلَا تُعۡجِبۡكَ أَمۡوَٰلُهُمۡ وَأَوۡلَٰدُهُمۡۚ إِنَّمَا يُرِيدُ ٱللَّهُ أَن يُعَذِّبَهُم بِهَا فِي ٱلدُّنۡيَا وَتَزۡهَقَ أَنفُسُهُمۡ وَهُمۡ كَٰفِرُونَ ٨٥

    And let not their wealth or their children amaze you. Allah’s Plan is to punish them with these things in this world, and that their souls shall depart (die) while they are disbelievers.

    Surah 9 At-Taubah Verse 85

    وَٱلَّذِينَ صَبَرُواْ ٱبۡتِغَآءَ وَجۡهِ رَبِّهِمۡ وَأَقَامُواْ ٱلصَّلَوٰةَ وَأَنفَقُواْ مِمَّا رَزَقۡنَٰهُمۡ سِرّٗا وَعَلَانِيَةٗ وَيَدۡرَءُونَ بِٱلۡحَسَنَةِ ٱلسَّيِّئَةَ أُوْلَٰٓئِكَ لَهُمۡ عُقۡبَى ٱلدَّارِ ٢٢ جَنَّٰتُ عَدۡنٖ يَدۡخُلُونَهَا وَمَن صَلَحَ مِنۡ ءَابَآئِهِمۡ وَأَزۡوَٰجِهِمۡ وَذُرِّيَّٰتِهِمۡۖ وَٱلۡمَلَٰٓئِكَةُ يَدۡخُلُونَ عَلَيۡهِم مِّن كُلِّ بَابٖ ٢٣ سَلَٰمٌ عَلَيۡكُم بِمَا صَبَرۡتُمۡۚ فَنِعۡمَ عُقۡبَى ٱلدَّارِ ٢٤

    And those who remain patient, seeking their Lords Countenance, perform As-Salat (the prayer), and spend out of that which We have bestowed on them, secretly and openly, and defend evil with good, for such there is a good end; Adn (Eden) Paradise (everlasting Gardens), which they shall enter and (also) those who acted righteously from among their fathers, and their wives, and their offspring. And angels shall enter unto them from every gate (saying): “Salamun Alaikum (peace be upon you) for that you persevered in patience! Excellent indeed is the final home!”

    Surah 13 Ar-Rad Verses 22-24

    وَلَا تَقۡتُلُوٓاْ أَوۡلَٰدَكُمۡ خَشۡيَةَ إِمۡلَٰقٖۖ نَّحۡنُ نَرۡزُقُهُمۡ وَإِيَّاكُمۡۚ إِنَّ قَتۡلَهُمۡ كَانَ خِطۡ‍ٔٗا كَبِيرٗا ٣١

    And kill not your children for fear of poverty. We provide for them and for you. Surely, the killing of them is a great sin.

    Surah 17 Al-Isra Verse 31

    قَالَ ٱذۡهَبۡ فَمَن تَبِعَكَ مِنۡهُمۡ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمۡ جَزَآءٗ مَّوۡفُورٗا ٦٣ وَٱسۡتَفۡزِزۡ مَنِ ٱسۡتَطَعۡتَ مِنۡهُم بِصَوۡتِكَ وَأَجۡلِبۡ عَلَيۡهِم بِخَيۡلِكَ وَرَجِلِكَ وَشَارِكۡهُمۡ فِي ٱلۡأَمۡوَٰلِ وَٱلۡأَوۡلَٰدِ وَعِدۡهُمۡۚ وَمَا يَعِدُهُمُ ٱلشَّيۡطَٰنُ إِلَّا غُرُورًا ٦٤ إِنَّ عِبَادِي لَيۡسَ لَكَ عَلَيۡهِمۡ سُلۡطَٰنٞۚ وَكَفَىٰ بِرَبِّكَ وَكِيلٗا ٦٥

    (Allah) said (to Satan): ‘Go, and whosoever of them follows you, surely Hell will be the recompense of you (all), an ample recompense. And befool them (mankind) gradually those whom you can among them with your voice, make assaults on them with your cavalry and your infantry, share with them wealth and children and make promises to them’ But Satan promises nothing but deceit. ‘Verily My slaves (believers) – you have no authority over them. And All-sufficient is your Lord as a Guardian’.

    Surah 17 Al-Isra Verses 63-65

    • ‘voice’ – refers to ‘idle entertainment and singing’ and also includes any other call for Allah’s disobedience.
    • ‘cavalry and infantry’ – refers to the men and jinn who are engaged in promoting Satan’s mission by a variety of ways and means.
    • Sharing of wealth and children – anybody who follows Satan in matters relating to the earning and spending of their wealth make Satan their partner. This is true even though Satan neither contributes to man’s effort by sharing in his labour nor shares in the tragic consequences which ensue from the sins that are committed. Likewise, a man’s children are his own and it is he who toils in bringing them up. However, people who lack a correct perspective lead their children towards wrong beliefs and practices almost as if Satan had a share in their parenthood. The fact that only wealth and children are mentioned in this Ayah does not mean that it is limited only to these things. Everything in which a person disobeys Allah or obeys Satan means that he is sharing with Satan.
    • ‘no authority over them’ – has two meanings:
    1. That Satan has no authority over Allah’s servants in so far as he is not able to compulsively drive them along his way – he can only try to mislead, to coax him towards evil, to furnish him with false evidence, and to hold out false promises. (the decision as to or not to listen is man’s)
    2. That Satan has no power in respect of Allah’s chosen men – the righteous. It is only men of weak resolve who may be deceived by the false promises held out by Satan. As for men who are firm in their devotion to Allah, Satan cannot possibly sway them.

    ٱلۡمَالُ وَٱلۡبَنُونَ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَٱلۡبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابٗا وَخَيۡرٌ أَمَلٗا ٤٦

    Wealth and children are the adornment of the life of this world. But the good righteous deeds that last are better with your Lord for rewards and better in respect of hope.

    Surah 18 Al-Kahf Verse 46

    • ‘good righteous deeds that last’ refers to:
    • Five daily prayers (Ibn Abbas)
    • Subhan Allah, Alhamdulillah, La ilaha illallah and Allah-u-Akbar [Glory be to Allah; Praise be to Allah; there is none worthy of worship except Allah; Allah is Most Great] – recitation thereof (Said bin Jubayr)
    • Lailahaillallah, Subhan Allah, Alhamdulillah, Allah-o-Akbar and La hawla wala quuwata illa billah hil aliyil Azim [last: there is no strength and no power except with Allah, the Exalted, the Almighty] – recitation thereof (Uthman)
    • Ibn Abbas also added “remembrance of Allah saying (apart from above) Tabarak Allah, Astagfirallah, Sallallahu ‘ala Rasul Allah” and Fasting, Prayer, Hajj, Sadaqah (charity), freeing slaves, Jihad, maintaining ties of kinship, and all other good deeds
    • Good words
    • All righteous deeds (Abdur Rahman bin Zayd)
    • It has been recorded that the Prophet (pbuh) said: ‘Well done for five things! (How heavy they will weigh in the balance!): La ilaha illallah, Allah-u-Akbar, Subhan Allah, and Alhamdu lillah, and a righteous son who dies and his parents seek the reward of Allah’ and he said: ‘Well done! Well done for five things! Whoever meets Allah believing in them, he will enter Paradise: if he believes in Allah, the Last Day, Paradise and Hell, Resurrection after death, and the Reckoning’

    أَيَحۡسَبُونَ أَنَّمَا نُمِدُّهُم بِهِۦ مِن مَّالٖ وَبَنِينَ ٥٥ نُسَارِعُ لَهُمۡ فِي ٱلۡخَيۡرَٰتِۚ بَل لَّا يَشۡعُرُونَ ٥٦

    Do they think that in wealth and children with which We enlarge them We hasten to them with good things! Nay, but they perceive not.

    Surah 23 Al-Muminun Verse 55-56

    • ‘Nay’ – means Allah only gives those things to them (disbelievers) in order to make them go further (in sin) and to give them more time and not because they are honoured or precious in His Sight.
    • Narrated Abdullah bin Masud that the Prophet (pbuh) said: ‘Allah has distributed your behaviour to you just as He has distributed your provision. Allah gives the things of this world to those whom He loves and those whom He does not love, but whoever is given religious commitment by Allah is loved by Him. By the One in Whose Hand is my soul! No servant truly submits until his heart and his tongue submit, and he does not truly believe until his neighbour is safe from his harm’ The listeners asked: “What is Harm, O Messenger of Allah (pbuh)?” He said: ‘His wrongdoing and misbehaviour. No person who earns unlawful wealth and spends it will be blessed in that; if he gives it in charity, it will not be accepted from him and if he leaves behind (when he dies), it will be his provision in the Fire. Allah does not wash away an evil deed with another, but He washes away evil deeds with good deeds, for impurity cannot wash away with another impurity’
    • ‘they perceive not’ – In this connection there are certain basic points which need to be appreciated:
    • First, man’s success is something loftier and more pervasive than material or transient worldly achievements
    • Second, unless one frees oneself from the view that worldly success or lack of it is an index of truth and falsehood and of good and evil, one will never be able to find the Straight Path of sound belief or outlook nor sound conduct and behaviour.
    • Third, it needs to be emphasised that the present life is meant essentially to test man rather than to recompense him for his works. As far as man’s moral acts are concerned, even if there is a recompense for them during this worldly life, it is on a very limited scale and is highly imperfect. Additionally, in the recompense itself there is an ingrained element of test and trial. It would be a misconception of the highest magnitude, rather a folly, to believe that whatever good a person receives here is in reward for his goodness, and that receiving such a reward is an index of the recipient being right, righteous, loved and favoured by Allah. Likewise, the disposition to regard anyone who is hit by misfortune as one who is necessarily under ‘punishment’, is in the wrong, unrighteous, and among those who are disapproved of by Allah is quite unjustified and misleading. A seeker of truth should realise at the very outset, that the world is a testing ground for all individuals, communities, indeed the whole of mankind and this in a number of ways. The different circumstances which confront people during the course of this test cannot be regarded as the final judgement of reward and punishment. Nor can they be taken as the criteria for determining which concepts, moral attributes and actions are right and which are wrong. Nor can they be held as the criteria for determining who are loved by Allah and who are subjected to His Wrath.
    • Fourth, without doubt adherence to the truth and righteousness leads to success and felicity (though it may not be apparent). Likewise, falsehood and evil doing are bound to result in failure (though it may not be apparent)
    • Fifth, if we find an individual or community deviated from the path of truth and is engrossed in sin and corruption, in wrong-doing and transgression, and is, nevertheless, lavished with bounties, the meaning of all this is quite clear. According to Quran, such an individual or nation has been put to serious test. The bounties that are apparently being lavished on it are not indicative of Allah’s Mercy and Favour; rather in a way they signify His Wrath

    وَٱلَّذِينَ يَرۡمُونَ ٱلۡمُحۡصَنَٰتِ ثُمَّ لَمۡ يَأۡتُواْ بِأَرۡبَعَةِ شُهَدَآءَ فَٱجۡلِدُوهُمۡ ثَمَٰنِينَ جَلۡدَةٗ وَلَا تَقۡبَلُواْ لَهُمۡ شَهَٰدَةً أَبَدٗاۚ وَأُوْلَٰٓئِكَ هُمُ ٱلۡفَٰسِقُونَ ٤ إِلَّا ٱلَّذِينَ تَابُواْ مِنۢ بَعۡدِ ذَٰلِكَ وَأَصۡلَحُواْ فَإِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ ٥

    And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever, they indeed are the Fasiqun (liars, rebellious, disobedient to Allah). Except those who repent thereafter and do righteous deeds, (for such) verily, Allah is Oft-Forgiving, Most Merciful.

    Surah 24 An-Nur Verses 4-5

    إِنَّ ٱلَّذِينَ يَرۡمُونَ ٱلۡمُحۡصَنَٰتِ ٱلۡغَٰفِلَٰتِ ٱلۡمُؤۡمِنَٰتِ لُعِنُواْ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِ وَلَهُمۡ عَذَابٌ عَظِيمٞ ٢٣ يَوۡمَ تَشۡهَدُ عَلَيۡهِمۡ أَلۡسِنَتُهُمۡ وَأَيۡدِيهِمۡ وَأَرۡجُلُهُم بِمَا كَانُواْ يَعۡمَلُونَ ٢٤ يَوۡمَئِذٖ يُوَفِّيهِمُ ٱللَّهُ دِينَهُمُ ٱلۡحَقَّ وَيَعۡلَمُونَ أَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ ٱلۡمُبِينُ ٢٥

    Verily, those who accuse chaste women, who never even think of anything touching their chastity and are good believers, are cursed in this life and in the Hereafter, and for them will be a great torment; On the Day when their tongues, their hands, and their legs or feet will bear witness against them as to what they used to do. On that Day Allah will pay them the recompense of their deeds in full, and they will know that Allah, He is the Manifest Truth.

    Surah 24 An-Nur Verses 23-25

    • …chaste woman… - The word ghafilat as used in the text means the women who are simple, unpretentious souls, who do not know any artifice, who have pious hearts and have no idea of immorality. They cannot even imagine that their names could ever be associated with any slander. The Prophet (pbuh) has said: To slander chaste women is one of the seven deadly sins. According to another tradition cited by Tabarani from Huzaifah, the Prophet (pbuh) said: To slander a pious woman suffices to ruin the good deeds of a hundred years.

    وَقُل لِّلۡمُؤۡمِنَٰتِ يَغۡضُضۡنَ مِنۡ أَبۡصَٰرِهِنَّ وَيَحۡفَظۡنَ فُرُوجَهُنَّ وَلَا يُبۡدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنۡهَاۖ وَلۡيَضۡرِبۡنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّۖ وَلَا يُبۡدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوۡ ءَابَآئِهِنَّ أَوۡ ءَابَآءِ بُعُولَتِهِنَّ أَوۡ أَبۡنَآئِهِنَّ أَوۡ أَبۡنَآءِ بُعُولَتِهِنَّ أَوۡ إِخۡوَٰنِهِنَّ أَوۡ بَنِيٓ إِخۡوَٰنِهِنَّ أَوۡ بَنِيٓ أَخَوَٰتِهِنَّ أَوۡ نِسَآئِهِنَّ أَوۡ مَا مَلَكَتۡ أَيۡمَٰنُهُنَّ أَوِ ٱلتَّٰبِعِينَ غَيۡرِ أُوْلِي ٱلۡإِرۡبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفۡلِ ٱلَّذِينَ لَمۡ يَظۡهَرُواْ عَلَىٰ عَوۡرَٰتِ ٱلنِّسَآءِۖ وَلَا يَضۡرِبۡنَ بِأَرۡجُلِهِنَّ لِيُعۡلَمَ مَا يُخۡفِينَ مِن زِينَتِهِنَّۚ وَتُوبُوٓاْ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلۡمُؤۡمِنُونَ لَعَلَّكُمۡ تُفۡلِحُونَ ٣١

    And tell the believing women to lower their gaze and protect their private parts and not to show off their adornment except that which is apparent, and to draw their veils all over Juyubihina and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their women, or the (female) slaves whom their right hand possess, or male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, o believers, that you may be successful.

    Surah 24 An-Nur Verse 31

    • Juyubihina – bodies, faces, necks and bosoms
    • The rules regarding women looking at men are not as strict as those regarding men looking at women. Women, for example, are not allowed to look at men in close proximity but they can look at men from a distance. Additionally. If there is a genuine necessity, they may look at men even if they are in the same house. Having said this, it must also be pointed out that women are not allowed to freely gaze at men, satisfying the thirst of their eyes with men’s attractiveness.
    • A woman may not expose any part of her body other than her hands and face before men. No other part of her body should be exposed before anyone other than her husband, and this prohibition applies even to her father and brother. Nor should a woman wear such transparent or tight clothes that expose her body or reveal its shape. Some relaxation on this count may be made by a woman with those of her close relatives with whom her marriage is forbidden. For example, she is permitted not to cover those parts of her body whose use is required with domestic chores (as arms for kneading, part of legs while washing the floor). As for satr of women in the presence of other women, this is the same as the satr of men in the presence of other men. This consists of the whole part of the body between the navel and the knee. This does not, however, mean that a woman may remain semi-naked in the company of other women. Rather it is obligation to cover the satr which is referred.
    • Adornment (zinah) essentially consists of those means used by women to make themselves look attractive, as:
    • Good dress
    • Ornaments
    • Other cosmetics used by women to beautify their faces, feet and hands

    The intent of the verse is that women themselves should not intentionally display their charms and beauty except for whatever it is impossible to hide (like whatever showed from underneath the outer garment). It is pertinent to note here that the injunctions regarding satr and hijab are two entirely different things. As for the injunction to keep one’s satr covered, this applies even in the case of those men with whom marriage is forbidden. On the other hand, hijab is an additional requirement laid down for women in respect of unrelated men.

    • It seems necessary here to fully comprehend three things:
    1. Some people consider that a woman is free to appear before only those relatives who are specified in this verse. This is not, however, the correct position. The Prophet (pbuh) derived from this verse the general rule that a woman need not observe hijab with all those relatives with whom her marriage is forbidden. The category includes her uncles, both maternal and paternal, her sons-in-law and foster relatives.
    2. The position with regard to those relatives with whom neither marriage is permanently forbidden (which would make it permissible for a woman to freely appear before them) nor who are total strangers so that it would be required to observe strict hijab, has not been specifically laid down by the Shariah. Therefore, a categorical ruling cannot be given. For such a ruling is contingent upon many considerations such as the nature of their kinship, their age, the age of the woman concerned, the nature of the relations between the two families, and the living conditions of the persons concerned (such as sharing a house etc). This is the guidance that we receive from the Prophet’s own conduct. We learn from many ahadith that Asma bint Abi Bakr, Aishah’s sister, used to appear before the Prophet (pbuh) and even in the very last days of his life she did not cover her face and hands in his presence. Likewise, Umm Hani, the Prophet’s cousin and Abu Talib’s daughter appeared before the Prophet (pbuh) and she covered neither her face nor her hands in his presence.
    3. Whenever there is any doubt regarding the kinship between a woman and any of her relatives, it is preferable for her to observe hijab, even if the man happens to be among those with whom marriage is forbidden
    • ‘their women’ – the words used are nisa ihinna which translates as ‘the women with whom they associate’. Commentators and jurists hold different opinion in this, as:
    1. The expression signifies only Muslim women. A Muslim woman is required to observe hijab with non-Muslim women in the same manner she is required to observe hijab with men (Abd Allah bin Abbas, Mujahid and Ibn Jurayj)
    2. The expression embraces all women (Fakhral-Din al Razi)
    3. The expression signifies all those women with whom a Muslim woman enjoys acquaintanceship or friendship, all those women who share with her the burden of domestic chores, whether they are Muslims or non-Muslims

    It seems that the purpose of this Quranic verse is to exclude unrestricted association with those women who are total strangers or whose character and conduct are either not known or who are of doubtful character, making them unworthy of trust. This view seems to be corroborated by those authentic traditions which mention that non-Muslim women used to visit the wives of the Prophet (pbuh). In such matters, therefore, the main consideration should be the character of the woman concerned rather than their formal affiliation with a religious community. Muslim women may mix freely with all women of good character, who are modest and good mannered. On the other hand, no decent woman should mix freely with women who are devoid of modesty and sense of honour (even if they are Muslims) and should avoid wearing adornments in front of them lest they describe her to their husbands. The Prophet (pbuh) said: ‘No woman should describe another woman to her husband so that it is as if he is looking at her’

    • ‘male servants who lack vigour’ – two conditions are enunciated:
    1. The male servant should be in a state of subservience and subordination to her
    2. That he should be free of sexual desire either owing to his advanced age, physical infirmity, imbecility, utter destitution or owing to his subordinate status which renders him unable even to think in that direction.

    What needs to be fully ensured is that such a person is altogether free of sexual desire (it is not enough for him to be physically incapable of the sexual act) of every vestige of the same, and that he is truly not at all interested in women.

    • Stamping of feet – The Prophet (pbuh) did not restrict this injunction to stamping of their feet alone. Instead, he derived from this injunction the general principle that any act which arouses the sexual passion of men, whether through hearing, sight, smell or any other sense, comes into conflict with the purpose underlying Allah’s directive in this verse. Hence, the Prophet (pbuh) asked the women not to go out wearing perfume. Narrated Abu Hurayrah that the Prophet (pbuh) said: ‘Do not prevent Allah’s bondswomen from entering the mosque. But (meaning unless) they should go out in perfume’. In another tradition, the Prophet (pbuh) said: ‘The prayer of a woman who wears perfume in a mosque is not accepted until she takes a bath of ritual purification at home’. In like manner, the Prophet (pbuh) disapproved of women unnecessarily making men hear their voice. When no religious or moral benefit is expected to ensue from women talking to men, it is not considered desirable that they provide men with an opportunity to be gratified with the charm of the female voice. Islam’s attitude in this respect seems to be indicated by the following legal ruling: Whenever the Imam (leader) of the prayer forgets something men are required to say Subhan Allah in order to draw his attention to that lapse, whereas women are required to clap mildly for the same purpose.
    • It seems pertinent to state briefly some other reforms that were introduced into Muslim society by the Prophet (pbuh) which are in keeping with the spirit of the above Quranic injunction:
    1. The Prophet (pbuh) forbade people, even a woman’s male relatives, from meeting her alone i.e. in the absence of any of her mahram relatives. Narrated Ibn Jarir that the Prophet (pbuh) said: ‘Anyone who believes in Allah and the Last Day should never meet a woman in privacy unless she is accompanied by a mahram (i.e. a male relative with whom her marriage is permanently forbidden). For Satan becomes the third of the two’
    2. The Prophet (pbuh) did not allow a non-mahram male to touch the body of a woman. This is evident from the following event: When the Prophet (pbuh) took the oath of allegiance from men, he had them place their palm in his. But he did not do so while taking the oath of allegiance from women. In their case the Prophet (pbuh) considered it enough for them to express their allegiance verbally.
    3. The Prophet (pbuh) strictly forbade women from travelling without any mahram, or travelling with any non-mahram. Narrated Abd Allah ibn Abbas that the Prophet (pbuh) said: ‘No man should meet a woman in privacy unless she is accompanied by any of her mahram, and no woman should travel unless she is accompanied by her mahram’. Thereupon someone from the gathering got up and said: “My wife is going on Hajj while I am among those proceeding on a military expedition”. The Prophet (pbuh) said to him: ‘Go and perform Hajj with your wife’. Several traditions of similar import are found in authentic works of Hadith. The only variation in these traditions relates to the duration or distance of the journey. Some ahadith state that the maximum distance which a woman may travel without a mahram is twelve miles or somewhat longer. In some traditions, the time limit is one day, in others a day and a night, in others it is two days, and in some it is three days. There is, however, agreement that a woman who truly believes in Allah and the Last Day may not travel without a mahram.
    4. The Prophet (pbuh) discouraged intermingling between men and women both by percept and by practice. Narrated Umm Humayd al-Sadiyah that she told the Prophet (pbuh) that she was very keen on saying prayers under his leadership. The Prophet (pbuh) told her: ‘It is better for you to pray in your own room than in the courtyard; and it is better for you to pray at home than in the mosque of your locality; and it is better for you to pray in the mosque of your own locality than in the large mosque’. The Prophet (pbuh) earmarked a special door for women to enter his mosque. In congregational prayers women prayed in the rows behind those of men and at the conclusion of the prayer the Prophet (pbuh) would pause a little so that the women might leave the mosque before men did. On one occasion the Prophet (pbuh) noticed that men and women left the mosque and became intermingled. Seeing this he told the women that they should walk on the sides of the road rather than in the centre. No sooner had the Muslim women heard this, than they began to walk on the sides, alongside the walls of the houses. Given that when a religion does not allow free mingling between the sexes in mosques even on the occasion of prayer the injunctions are clear how incongruent a mixed society is wherein men and women are ordinarily seated together.
    5. Islam does not only allow women to adorn themselves but at times even urges them to do so. At the same time, it has attempted to prevent their going to excess in this matter. The Prophet (pbuh) denounced several means of adornment and branded them as curse:
    • Adding the hair of another to one’s own with a view to making one’s own appear longer and thicker
    • Tattooing and other artificial marks on the body
    • Plucking the hair from one’s eyebrows so as to give them a special shape
    • Plucking the hair from one’s face
    • Rubbing one’s teeth in order to sharpen them or making artificial spaces between them
    • Applying saffron or other cosmetic materials on one’s face so as to give an artificial complexion

    وَٱلۡقَوَٰعِدُ مِنَ ٱلنِّسَآءِ ٱلَّٰتِي لَا يَرۡجُونَ نِكَاحٗا فَلَيۡسَ عَلَيۡهِنَّ جُنَاحٌ أَن يَضَعۡنَ ثِيَابَهُنَّ غَيۡرَ مُتَبَرِّجَٰتِۢ بِزِينَةٖۖ وَأَن يَسۡتَعۡفِفۡنَ خَيۡرٞ لَّهُنَّۗ وَٱللَّهُ سَمِيعٌ عَلِيمٞ ٦٠

    And as for women past child bearing who do not expect wedlock it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e., not to discard their outer clothing) is better for them. And Allah is All-Hearer, All-Knower.

    Surah 24 An-Nur Verse 60

    • (outer) clothing refers to garments which were required to be worn in observance of hijab
    • ‘as not to show their adornments’ – means they should not make a wanton display of themselves

    وَعِبَادُ ٱلرَّحۡمَٰنِ ٱلَّذِينَ يَمۡشُونَ عَلَى ٱلۡأَرۡضِ هَوۡنٗا وَإِذَا خَاطَبَهُمُ ٱلۡجَٰهِلُونَ قَالُواْ سَلَٰمٗا ٦٣ وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمۡ سُجَّدٗا وَقِيَٰمٗا ٦٤ وَٱلَّذِينَ يَقُولُونَ رَبَّنَا ٱصۡرِفۡ عَنَّا عَذَابَ جَهَنَّمَۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا ٦٥ إِنَّهَا سَآءَتۡ مُسۡتَقَرّٗا وَمُقَامٗا ٦٦ وَٱلَّذِينَ إِذَآ أَنفَقُواْ لَمۡ يُسۡرِفُواْ وَلَمۡ يَقۡتُرُواْ وَكَانَ بَيۡنَ ذَٰلِكَ قَوَامٗا ٦٧ وَٱلَّذِينَ لَا يَدۡعُونَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ وَلَا يَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ وَلَا يَزۡنُونَۚ وَمَن يَفۡعَلۡ ذَٰلِكَ يَلۡقَ أَثَامٗا ٦٨

    وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ وَإِذَا مَرُّواْ بِٱللَّغۡوِ مَرُّواْ كِرَامٗا ٧٢ وَٱلَّذِينَ إِذَا ذُكِّرُواْ بِ‍َٔايَٰتِ رَبِّهِمۡ لَمۡ يَخِرُّواْ عَلَيۡهَا صُمّٗا وَعُمۡيَانٗا ٧٣ وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٰجِنَا وَذُرِّيَّٰتِنَا قُرَّةَ أَعۡيُنٖ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا ٧٤

    And the (faithful) slaves of the Most Gracious (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. And those who spend the night in worship of their Lord, prostrate and standing. And those who say: ‘Our Lord! Avert from us the torment of Hell. Verily, its torment is ever an inseparable, permanent punishment’. Evil indeed it (Hell) is as an abode and as a place to rest in. And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). And those who invoke not any other ilah (god) along with Allah, nor kill such person as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse – and whosoever does this, shall receive punishment…And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity. And those who, when they are reminded of the Ayat of their Lord, fall not deaf and blind thereat. And those who say: ‘Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqun’.

    Surah 25 Al-Furqan Verses 63-68/72-74

    • ‘comfort of your eyes’ – That is to say: ‘Grant them Faith, excellent moral conduct, and the ability to do righteous works’. This is so because a true believer does not draw joy for his eyes by the fact that his or her spouse and offspring are physically attractive, or from the mere fact that they are enjoying a life of ease and luxury. Instead, they are delighted if they are blessed with moral excellence. Nothing is more tormenting for the believers than the realisation that those who are dearest to them are engaged in acts because of which they are likely to become fuel for the Hell-Fire. Hence, the attractiveness of their spouses or the vibrant youth and outstanding abilities of their children become even more tormenting for them because they are conscious that, in spite of these qualities, their dearest may possibly not escape Allah’s punishment.
    • Narrated Abu Hurayrah that the Prophet (pbuh) said: ‘When a son of Adam dies, his deeds cease apart from three: a righteous child who will pray for him, knowledge from which others may benefit after him, or ongoing charity’

    وَمِنۡ ءَايَٰتِهِۦٓ أَنۡ خَلَقَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٰجٗا لِّتَسۡكُنُوٓاْ إِلَيۡهَا وَجَعَلَ بَيۡنَكُم مَّوَدَّةٗ وَرَحۡمَةًۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَتَفَكَّرُونَ ٢١

    And among His signs is that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.

    Surah 30 Ar-Rum Verse 21

    • The word mawaddah (love) used in the verse denotes sexual love, which is the primary factor that makes a male and a female gravitate towards one another and keeps them bonded together. As for the word rahmah (mercy), it refers to that spiritual relationship which gradually develops among them in the course of their matrimonial life. Love and mercy are thus the two positive forces which the Creator has ingrained in men and women in order to counter that inherent discontent in them which prompts them to go for its dissolution

    يَٰنِسَآءَ ٱلنَّبِيِّ لَسۡتُنَّ كَأَحَدٖ مِّنَ ٱلنِّسَآءِ إِنِ ٱتَّقَيۡتُنَّۚ فَلَا تَخۡضَعۡنَ بِٱلۡقَوۡلِ فَيَطۡمَعَ ٱلَّذِي فِي قَلۡبِهِۦ مَرَضٞ وَقُلۡنَ قَوۡلٗا مَّعۡرُوفٗا ٣٢ وَقَرۡنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجۡنَ تَبَرُّجَ ٱلۡجَٰهِلِيَّةِ ٱلۡأُولَىٰۖ وَأَقِمۡنَ ٱلصَّلَوٰةَ وَءَاتِينَ ٱلزَّكَوٰةَ وَأَطِعۡنَ ٱللَّهَ وَرَسُولَهُۥٓۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذۡهِبَ عَنكُمُ ٱلرِّجۡسَ أَهۡلَ ٱلۡبَيۡتِ وَيُطَهِّرَكُمۡ تَطۡهِيرٗا ٣٣

    O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft in speech. Lest he in whose heart is a disease should be moved with desire, but speak in an honourable manner. And stay in your houses, and do not display yourselves like that of the times of ignorance and perform As-Salat, and give Zakat and obey Allah and His Messenger (pbuh). Allah only wishes to remove Ar-Rijs (evil deeds and sins) from you, O members of the family (of the Prophet, pbuh) and to purify you with a thorough purification.

    Surah 33 Al-Ahzab Verse 32-33

    • These verse although addressed to the Prophet’s wives, the aim is to introduce reform enshrined in the verse to all Muslim households.
    • ‘be not soft in speech’ – It is not blameworthy for a woman to speak to other men, whenever that is needed. However, a Muslim woman should speak in a straight forward manner so that it leaves no room for anyone to entertain amorous expectations. Her speech should be free from endearing overtones, complaisant tones and affected sweetness that arouses a man’s sexual passions and encourage him to make advances. Allah makes it plain that this manner of conversation does not behove a Allah-fearing woman who desires to stay away from immoral conduct (It is in view of this that women may not make the Adhan)
    • ‘stay in your houses’ – narrated Anas ibn Malik that women once said to the Prophet (pbuh): “All acts of merit are for men: they engage in Jihad and do much else in Allah’s Cause. In which acts should we engage so that we may receive a reward equal to that of mujahidin?” The Prophet (pbuh) replied: ‘Whoever of you stays in her home will attain the same degree of merit as mujahidin’. Narrated Abd Allah ibn Masud that the Prophet (pbuh) said: ‘A woman is an object that ought to be covered. When she goes out, Satan ogles at her. She is closer to Allah’s Mercy when she is in the precincts of her home’. In the face of such explicit and emphatic Quranic injunctions there is no justification whatsoever for Muslim women to become members of councils and parliaments, run around in connection with social activities outside their homes, work shoulder to shoulder with men in offices, receive education in co-ed colleges, perform nursing duties in male hospitals, and so on. The only argument for a woman’s outdoor role is that Aisha took part in the Battle of the Camel. Those who cite this are perhaps not aware of Aisha’s own opinion on this matter. While reciting this verse of the Quran, Aisha could not control her tears, for it reminded her of her mistake in having taken part in the Battle of the Camel.
    • ‘do not display yourself’ – The word used is tabarruj. In the context of a woman, it carries the following three meanings:
    1. Displaying the charms of her face and body before others
    2. Displaying her dress and jewellery; and
    3. Making a show of herself by her coquettish gait and other enticing gestures

    In other words, it is highly unbecoming of Muslim women to go out of their homes bedecked with all possible allurements, displaying their charms by wearing make-up and by using seductive, tight fitting and revealing dresses.

    إِنَّ ٱلۡمُسۡلِمِينَ وَٱلۡمُسۡلِمَٰتِ وَٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِ وَٱلۡقَٰنِتِينَ وَٱلۡقَٰنِتَٰتِ وَٱلصَّٰدِقِينَ وَٱلصَّٰدِقَٰتِ وَٱلصَّٰبِرِينَ وَٱلصَّٰبِرَٰتِ وَٱلۡخَٰشِعِينَ وَٱلۡخَٰشِعَٰتِ وَٱلۡمُتَصَدِّقِينَ وَٱلۡمُتَصَدِّقَٰتِ وَٱلصَّٰٓئِمِينَ وَٱلصَّٰٓئِمَٰتِ وَٱلۡحَٰفِظِينَ فُرُوجَهُمۡ وَٱلۡحَٰفِظَٰتِ وَٱلذَّٰكِرِينَ ٱللَّهَ كَثِيرٗا وَٱلذَّٰكِرَٰتِ أَعَدَّ ٱللَّهُ لَهُم مَّغۡفِرَةٗ وَأَجۡرًا عَظِيمٗا ٣٥

    Verily, the Muslim men and women, the believers men and women, the men and the women who are obedient, the men and the women who are truthful, the men and the women who are patient, the men and the women who are humble, the men and the women who give Sadaqat, the men and the women who observe Saum, the men and the women who guard their chastity, and the men and the women who remember Allah much with their hearts and tongues. Allah has prepared for them forgiveness and a great reward.

    Surah 33 Al-Ahzab Verse 35

    • Narrated Umm Salamah (wife of the Prophet, pbuh) that she asked the Prophet (pbuh), “Why is that we are not mentioned in the Quran as men are?” Then one day without my realising it, he was calling from the minbar and I was combing my hair, so I tied my hair back then went out of my chamber in my house, and I started listening out, and he was saying from the minbar (this verse)
    • Muslims and believers are used separately indicating that Iman (faith) is something more than Islam and that it is more specific. The Prophet (pbuh) has stated the following which represents the true state of faith (Iman): ‘He who is satisfied with Allah as his Lord, with Islam as his religion, and with Muhammad (pbuh) as His Messenger has truly savoured the taste of faith’ So beyond Islam there is a higher level to be reached, which is Iman.
    • Patience is the attribute of those who are steadfast, which is patience in the face of adversity and knowing that what is decreed will inevitably come to pass. So, they face it with patience and steadfastness. Patience is the most difficult when disaster first strikes, then after it becomes easier, and this is true steadfastness.
    • ‘humble’ – the word used is Khashi (root Khushu, meaning serenity and tranquillity) which means dignity and humility. What motivates a person to be like this is the fear of Allah and the awareness that He is constantly watching, as mentioned in Hadith: ‘Worship Allah as if you can see Him, for if you cannot see Him, He can see you’ [humble before Allah also alludes to Prayers]
    • ‘remember Allah much’ – narrated Abu Said Al Khudri that the Prophet (pbuh) said: ‘If a man wakes his wife at night and they pray two Rakahs, they will be recorded that night as being among the men and the women who remembers Allah’
    • The verse indicates the acts that carry weight in Allah’s sight. In fact they represent the core values of Islam. As far as these values are concerned, no distinction is made between men and women. Each of them, of course, performs different functions in their respective spheres of activity. However, if their acts are permeated with the same values, they will carry the same weight in Allah’s sight and fetch identical rewards.

    يَٰٓأَيُّهَا ٱلنَّبِيُّ قُل لِّأَزۡوَٰجِكَ وَبَنَاتِكَ وَنِسَآءِ ٱلۡمُؤۡمِنِينَ يُدۡنِينَ عَلَيۡهِنَّ مِن جَلَٰبِيبِهِنَّۚ ذَٰلِكَ أَدۡنَىٰٓ أَن يُعۡرَفۡنَ فَلَا يُؤۡذَيۡنَۗ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا ٥٩

    O Prophet (Muhammad, pbuh)! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e., screen themselves completely except the eyes or one eye to see the way). That will be better that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most-Merciful.

    Surah 33 Al-Ahzab Verse 59

    • The simple and modest dress of those women will help them to be recognised as decent and chaste women, rather than as dissolute playgirls with regard to whom sexually corrupt men will entertain the expectation of a positive response to their amorous overtones. Furthermore, reference is made to the fact that their demeanour will prevent them from being molested

    وَمَآ أَمۡوَٰلُكُمۡ وَلَآ أَوۡلَٰدُكُم بِٱلَّتِي تُقَرِّبُكُمۡ عِندَنَا زُلۡفَىٰٓ إِلَّا مَنۡ ءَامَنَ وَعَمِلَ صَٰلِحٗا فَأُوْلَٰٓئِكَ لَهُمۡ جَزَآءُ ٱلضِّعۡفِ بِمَا عَمِلُواْ وَهُمۡ فِي ٱلۡغُرُفَٰتِ ءَامِنُونَ ٣٧

    And it is not your wealth nor your children that bring you nearer to Us (i.e., please Allah), but only he who believes and does righteous good deeds; as for such, there will be two-fold reward for what they did, and they will reside in high dwellings (Paradise) in peace and security.

    Surah 34 Saba Verse 37

    • ‘but only he’ – this is open to two meanings:
    1. That it is not wealth and children that brings one close to Allah; rather it is our faith and one’s good deeds
    2. It is possible that wealth and children might bring one close to Allah, if one spends one’s wealth in Allah’s cause and undertake his children’s education and upbringing in such a manner that they grow up being Allah-conscious and upright
    • Narrated Abu Hurayrah that the Prophet (pbuh) said: ‘Allah does not look at your outward appearance or your wealth, rather He looks at your hearts and your deeds’

    ٱلَّذِينَ يَحۡمِلُونَ ٱلۡعَرۡشَ وَمَنۡ حَوۡلَهُۥ يُسَبِّحُونَ بِحَمۡدِ رَبِّهِمۡ وَيُؤۡمِنُونَ بِهِۦ وَيَسۡتَغۡفِرُونَ لِلَّذِينَ ءَامَنُواْۖ رَبَّنَا وَسِعۡتَ كُلَّ شَيۡءٖ رَّحۡمَةٗ وَعِلۡمٗا فَٱغۡفِرۡ لِلَّذِينَ تَابُواْ وَٱتَّبَعُواْ سَبِيلَكَ وَقِهِمۡ عَذَابَ ٱلۡجَحِيمِ ٧ رَبَّنَا وَأَدۡخِلۡهُمۡ جَنَّٰتِ عَدۡنٍ ٱلَّتِي وَعَدتَّهُمۡ وَمَن صَلَحَ مِنۡ ءَابَآئِهِمۡ وَأَزۡوَٰجِهِمۡ وَذُرِّيَّٰتِهِمۡۚ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ ٨

    Those (angels) who bear the Throne (of Allah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allah) (saying): “Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire! Our Lord! And make them enter the Adn (Eden) Paradise (everlasting Gardens) which you have promised them, and to the righteous among their fathers, their wives, and their offspring! Verily, You are the All-Mighty, the All-Wise”.

    Surah 40 Ghafir Verses 7-8

    وَٱلَّذِينَ ءَامَنُواْ وَٱتَّبَعَتۡهُمۡ ذُرِّيَّتُهُم بِإِيمَٰنٍ أَلۡحَقۡنَا بِهِمۡ ذُرِّيَّتَهُمۡ وَمَآ أَلَتۡنَٰهُم مِّنۡ عَمَلِهِم مِّن شَيۡءٖۚ كُلُّ ٱمۡرِيِٕۢ بِمَا كَسَبَ رَهِينٞ ٢١

    And those who believe and whose offspring follow them in Faith, to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned.

    Surah 52 At-Tur Verse 21

    • This theme has already been mentioned in (Surah Ar- Raad, Ayat 23) and (Surah Al-Ghafir, Ayat 8), but here a greater good news has been given. In the verse of Surah Ar- Raad only this much was said: Adn (Eden) Paradise (everlasting Gardens), which they shall enter and (also) those who acted righteously from among their fathers, and their wives, and their offspring, and in Surah Al-Ghafir: Our Lord! And make them enter the Adn (Eden) Paradise (everlasting Gardens) which you have promised them, and to the righteous among their fathers, their wives, and their offspring! Here, what has been said in addition is: If the children had been following in the footsteps of their forefathers in faith, they will be joined with them in Paradise even though they might not deserve, on the basis of their deeds, the same high rank which the elders would attain on the basis of their superior faith and deeds, and this joining will not be of the nature of occasional visits and meetings but they will be lodged permanently with them in Paradise as is borne out by the words: alhaqna bi-him. For the sake of further satisfaction, it has been stated: In order to be joined with their offspring the parents will not be lowered and reduced in rank, but in order to be joined with their elders the rank of the children will be enhanced and exalted. Here, it should be borne in mind that this news has been given in respect of the children who on reaching maturity voluntarily decided to affirm faith and of their own free will followed in the footsteps of their righteous forefathers. As for those of the children of a believer, who might have died even before reaching maturity, there cannot be any question of belief or disbelief, obedience or disobedience, for they will be admitted to Paradise automatically and will be lodged along with their parents to be a comfort of the eyes for them.

    لَن تَنفَعَكُمۡ أَرۡحَامُكُمۡ وَلَآ أَوۡلَٰدُكُمۡۚ يَوۡمَ ٱلۡقِيَٰمَةِ يَفۡصِلُ بَيۡنَكُمۡۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٞ ٣

    Neither your relatives nor your children will benefit you on the Day of Resurrection (against Allah). He will judge between you. And Allah is the All-Seer of what you do.

    Surah 60 Al-Mumtahanah Verse 3

    • At the time of Resurrection, everyone will be worried only about himself, and weighed down with the anxiety of somehow saving himself from the consequences of his own acts, not to speak of being ready to take the burden of another’s sins on him. This thing has been expressed in clearer words at several other places in the Quran. At one place it has been said: And no friend will ask of a friend (about his condition); Though they shall be made to see one another [(i.e., on the Day of Resurrection), there will be none but see his father, children and relatives, but he will neither speak to them nor will ask them for any help)]. The Mujrim (criminal, sinner, disbeliever) would desire to ransom himself from the punishment of that Day by his children. And his wife and his brother; And his kindred who sheltered him; And all that are in the earth, so that it might save him. (Surah 70 Al-Maarij, Verses 10-14). And at another place it is said: That Day shall a man flee from his brother; And from his mother and his father; And from his wife and his children. Every man that Day will have enough to make him careless of others. (Surah 80 Abasa, Verses 34-37). All worldly relations and bonds of love and friendship, thus, shall be rendered void in the Hereafter. The people will not be judged as groups and parties and families, but every person will have to present himself as an individual and render his own account only. Therefore, no one in the world should commit a wrong for the sake of a relationship or friendship or fraternity, for he will himself have to face all its consequences, and no one else will become a partner in a matter of his personal responsibility.

    يَٰٓأَيُّهَا ٱلنَّبِيُّ إِذَا جَآءَكَ ٱلۡمُؤۡمِنَٰتُ يُبَايِعۡنَكَ عَلَىٰٓ أَن لَّا يُشۡرِكۡنَ بِٱللَّهِ شَيۡ‍ٔٗا وَلَا يَسۡرِقۡنَ وَلَا يَزۡنِينَ وَلَا يَقۡتُلۡنَ أَوۡلَٰدَهُنَّ وَلَا يَأۡتِينَ بِبُهۡتَٰنٖ يَفۡتَرِينَهُۥ بَيۡنَ أَيۡدِيهِنَّ وَأَرۡجُلِهِنَّ وَلَا يَعۡصِينَكَ فِي مَعۡرُوفٖ فَبَايِعۡهُنَّ وَٱسۡتَغۡفِرۡ لَهُنَّ ٱللَّهَۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ ١٢

    O Prophet! When believing women come to you to give the Bai’ah (pledge), that they will not associate anything in worship with Allah, that they will not steal, that they will not commit illegal sexual intercourse, that they will not kill their children, that they will not utter slander, intentionally forging falsehood, and that they will not disobey you in Maruf (all that which Islam ordains), then accept their Bai’ah, and ask Allah to forgive them. Verily, Allah is Oft-Forgiving, Most-Merciful. Surah 60 Al-Mumtahanah Verse 12

    • ‘they will not steal’ – In a Hadith, Hind bint Utbah said, “O Allah’s Messenger! Abu Sufyan is a miser! He does not give me sufficient money for the living expense of our family and myself. Am I allowed to secretly take away from his money without his knowledge?” The Prophet (pbuh) said to her: ‘You may take from what is reasonable and appropriate for you and your children’
    • ‘as not kill their children’ – the Ayah includes killing the foetus as well as children after they are born
    • ‘intentionally forging falsehood’ – means that they are not to attribute to their husbands other than their legitimate children
    • Ibn Jarir recorded that Umm Athiyah said, “Among the conditions included in our pledge to Allah’s Messenger (pbuh) to good was not to wail”

    يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُلۡهِكُمۡ أَمۡوَٰلُكُمۡ وَلَآ أَوۡلَٰدُكُمۡ عَن ذِكۡرِ ٱللَّهِۚ وَمَن يَفۡعَلۡ ذَٰلِكَ فَأُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ ٩

    O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers.

    Surah 63 Al-Munafiqun Verse 9

    • The mention of the possessions and the children, in particular, has been made for man mostly turns away from the demands of the faith for the sake of their well being and interests and becomes involved in hypocrisy, weakness of faith, or wickedness and disobedience; otherwise, it implies everything of the world that allures and absorbs man so completely that he becomes heedless of the remembrance of Allah. This heedlessness in respect of the remembrance of Allah is indeed the root cause of all evil. If man only remembers that he is not free but the servant of One God (Allah), and that Allah is fully aware of all his actions and deeds, and he will be held accountable one day before Him for all his actions and deeds, he would never be involved in any deviation and wickedness, and if ever he commits an error due to a human weakness, he will immediately rectify it as soon as he comes to realize his wrongdoing and repent.

    يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ مِنۡ أَزۡوَٰجِكُمۡ وَأَوۡلَٰدِكُمۡ عَدُوّٗا لَّكُمۡ فَٱحۡذَرُوهُمۡۚ وَإِن تَعۡفُواْ وَتَصۡفَحُواْ وَتَغۡفِرُواْ فَإِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ ١٤ إِنَّمَآ أَمۡوَٰلُكُمۡ وَأَوۡلَٰدُكُمۡ فِتۡنَةٞۚ وَٱللَّهُ عِندَهُۥٓ أَجۡرٌ عَظِيمٞ ١٥

    O you who believe! Verily among your wives and your children there are enemies for you; therefore, beware of them! But if you pardon and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most-Merciful. Your wealth and your children are only a trial, whereas Allah! With Him is a great reward.

    Surah 64 At-Taghabun Verse 14-15

    • ‘enemies for you’ – they might direct a man to sever his relation or disobey his Lord or prevent him from performing good deeds (by keeping him unhealthily engaged)

    ضَرَبَ ٱللَّهُ مَثَلٗا لِّلَّذِينَ كَفَرُواْ ٱمۡرَأَتَ نُوحٖ وَٱمۡرَأَتَ لُوطٖۖ كَانَتَا تَحۡتَ عَبۡدَيۡنِ مِنۡ عِبَادِنَا صَٰلِحَيۡنِ فَخَانَتَاهُمَا فَلَمۡ يُغۡنِيَا عَنۡهُمَا مِنَ ٱللَّهِ شَيۡ‍ٔٗا وَقِيلَ ٱدۡخُلَا ٱلنَّارَ مَعَ ٱلدَّٰخِلِينَ ١٠ وَضَرَبَ ٱللَّهُ مَثَلٗا لِّلَّذِينَ ءَامَنُواْ ٱمۡرَأَتَ فِرۡعَوۡنَ إِذۡ قَالَتۡ رَبِّ ٱبۡنِ لِي عِندَكَ بَيۡتٗا فِي ٱلۡجَنَّةِ وَنَجِّنِي مِن فِرۡعَوۡنَ وَعَمَلِهِۦ وَنَجِّنِي مِنَ ٱلۡقَوۡمِ ٱلظَّٰلِمِينَ ١١ وَمَرۡيَمَ ٱبۡنَتَ عِمۡرَٰنَ ٱلَّتِيٓ أَحۡصَنَتۡ فَرۡجَهَا فَنَفَخۡنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتۡ بِكَلِمَٰتِ رَبِّهَا وَكُتُبِهِۦ وَكَانَتۡ مِنَ ٱلۡقَٰنِتِينَ ١٢

    Allah sets forth an example for those who disbelieve, the wife of Nuh (Noah) and the wife of Lut (Lot). They were under two of our righteous slaves, but they both betrayed them (their husbands, by rejecting their doctrine) so they benefited them not, against Allah, and it was said: “Enter the Fire along with those who enter!” And Allah has set forth an example for those who believe, the wife of Firaun (Pharaoh), when she said: “My Lord! Build for me a home with You in Paradise, and save me from Firaun (Pharaoh) and his work, and save me from the people who are Zalimun (polytheists, wrong-doers and disbelievers in Allah)”. And Maryam (Mary), the daughter of Imran who guarded her chastity; and We breathed into (the sleeve of her shirt or her garment) through Our Rooh [i.e., Jibrael (Gabriel)], and she testified to the truth of the Words of her Lord, and (also believed in) His Scriptures, and she was of the Qanitun (i.e., obedient to Allah).

    Surah 66 At-Tahrim Verses 10-12

    • …both betrayed them… - This betrayal was not in the sense that they had committed an indecency but in the sense that they did not follow the Prophets Nuh (Noah) and Lut (Lot) on the way of faith, but sided with their enemies against them. Ibn Abbas say: No Prophet’s wife has ever been wicked and immoral. The betrayal of these two women in fact was in the matter of faith and religion. They did not acknowledge the religion of the Prophets Noah and Lot. The Prophet Noah’s wife used to convey news about the believers to the wicked of her people, and the Prophet Lot’s wife used to inform the immoral people about those who visited him in his house. (Ibn Jarir).
    • The Verse serves as a warning to all the believers from different walk of life against the severance of their ties with the Friends of Allah owing to committing sins and disobedience to Allah. The Verse also ruins the unfounded expectations of those who imagine that their relationship with an eminent figure may lead to their salvation, despite their impurities and vices. Thus, no one may imagine that he is immune from Divine Retribution.
    • It is reported that the name of Pharaoh’s wife was Àsiya and the name of her father was Muzahim. It is said that upon witnessing Prophet Moses’ (Musa) miracle wrought before the sorcerers, the depth of her heart was illumined by the light of faith and immediately believed in Moses but she concealed her faith. However, belief in and love for God Almighty may not be concealed forever. Upon being apprised of her belief in Allah, Pharaoh warned her against it many a time and insisted that she should desist from believing in God Almighty, but the woman persevered in her faith and did not yield to his will. Finally, Pharaoh ordered that her limbs be tied with nails and leave her under the scorching sun and lay a huge stone on her breast. The words uttered by this cognizant and sacrificing woman are so well-measured that they may serve as inspirations for all the believing men and women in the world. Such an example impede all those who find pretexts like the pressures of the environment and spouse from turning away from obedience to God Almighty and fearing Him. The glory and splendor of the Pharaonic court were unsurpassed at the time and the pressures and tortures inflicted upon the victims at the behest of the criminal Pharaoh were unrivaled. Nonetheless, such glory, splendor, pressures, and tortures could not make the believing woman yield to disbelief but she persevered on treading the path leading to Divine Satisfaction and sacrificed her life in the Cause of the true Beloved.
    • The Verse in question enumerates four perfect qualities for Mary (Mariam): chastity, blowing of Divine Spirit into her, testifying to the veracity of Scriptures, and absolute obedience to God Almighty. The Prophet (pbuh) said: ‘Sufficient for you among the women of mankind are Mariam bint ‘Imran, Khadijah bint Khuwailid, Fatimah bint Muhammad and Asiyah the wife of Fir’awn’. The Prophet has also mentioned a fifth woman and that is Aisha, whereby he (pbuh) said: ‘The superiority of Aishah to other women is like the superiority of Tharid (the most popular signature dish at the time) to other kinds of food’. However, the only woman whose name is attested in the Holy Qur’an is Mary whose name is attested thirty-four times in twelve Chapters and her name appears as the designation of a Quranic Chapter.

    END OF CHAPTER