Avoiding Marriage to a Woman of Higher Status, and Avoiding Moving in Her Home

 

Avoiding Marriage to a Woman of Higher 

Status, and Avoiding Moving in Her Home 

as-Saffārīnī said; 

"You should not marry a noblewoman above you in rank, for if you do so, you will continually suffer: from her pride over you, from her disregard for you due to your lower status in her eyes, from the belittling you receive from her,  for if she grants you your marital rights, she will see it as giving you something you are not worthy of. 

She will consider her acceptance of you a favour for which you ought to be grateful.  And if she refuses you something, she will see herself as justified - because of her high status and your lowliness - and will not care about displeasing you."  

as-Saffārīnī, Ghidhā’ al-Albāb fī Sharḥ Manẓūmat al-Ādāb. Vol. 2, p. 391

[To read this text translated to Spanish Language, click here]

Women and Food [Man Talk]

  

Women and Food [Man Talk]

It is reported that Al-Aḥnaf b. Qays – Allāh have mercy on him – said:

Stay away from mentioning women and food in our gatherings, for I hate a man to constantly be talking about his private parts and his belly. It is from higher conduct and religiousness that a man [sometimes] leaves eating food while he desires it.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm, 3:44, 45.

Taken from: https://www.sayingsofthesalaf.net/women-and-food-man-talk/

[To read this text in Spanish language, click here]

Benefit: Allāh The Legislator Is Most Wise

Benefit: Allāh The Legislator Is Most Wise

Addressing women, Shaykh ʿAbd al-Razzāq ibn ʿAbd al-Muḥsin al-Badr said: “Women related laws—such as wearing the ḥijāb, observing modesty, avoiding free mixing, and staying indoors—were only legislated to protect women from harm and to preserve their status and honour.”

Source: Mawʾidhah al-Nisāʾ, pg. 11.

Translated by: Musa Shaleem Mohammed
[To read this in Spanish click here]

Taken from: https://www.troid.org/brief-benefits/2924-benefit-allah-the-legislator-is-most-wise

10 points of advice for the Salafi women before leaving her home

 بسم الله و الحمد لله ، والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن تولاه وبعد 

10 points of advice for the Salafi women before leaving her home

1 – The head-covering (Hijaab).

2 – Her refraining from applying perfume.

3 – The moderation of her pace such that the sounds of her shoes are not heard.
Allah the Exalted says: “And let them not stamp their feet so as to reveal what they conceal of their adornment…” [an-Noor (24):31]

We have also been tried in modern times with the high heels. Thus, you find that the woman who wears them and makes a sound with her shoes. Perhaps she even becomes flirtatious in her walking.
How truthful was the Prophet (sallallaahu ‘alayhi wa sallam) when he said: “The woman is private (‘Awrah), so when she leaves (her home) Satan beautifies her.”

4 – If she is walking with a female companion in the presence of men, then she should not talk to her companion. This does not mean that the voice of the woman is from her private parts (‘Awrah) which cannot be revealed; but rather the men’s hearing of the woman’s voice could lead to temptation.

5 – That she seeks the permission of her husband (before leaving) if she is married.

6 – If the distance she intends to go to is considered the distance covered when traveling, then she should not leave except with someone who is a lawful-relative (Mahaaram) of hers.

7 – That she does not mix with men.

8 – That she observes modesty.

9 – That she lowers her gaze.

10 – That she does not remove her garments in other than her own home if she intended by this uncovering herself. For indeed it has come to us by way of the Prophet (sallallaahu ‘alayhi wa sallam) said: “Any woman who removes her clothing in other than the home of her husband has indeed removed the covering which had been between her and her Lord.”
[This narration is Saheeh]


Source:
Naseehaa lin-Nisaa’ (My Advice to the Women) by Umm ‘ Abdillaah al-Waadi’iyyah, pg. 146-147

(She is the daughter of our esteemed and beloved Shaykh Muqbil bin Haadee Al-Waadi’ee (may Allah have mercy on him)

 آداب خروج المرأة من بيتها أمور:

1_الحجاب.

2_عدم التعطر.

3_خفض المشي لئلا يسمع خفق نعالها.

قال تعالى :"ولا يضربن بأرجلهن ليعلم ما يخفين من زينتهن" [النور:31] وقد ابتلينا في زمننا هذا بالكعب العالي.

فنجد المرأة تلبسه ويكون لنعلها صوت ، وربما هي تتغنج في مشيتها ، وصدق النبي صلى الله عليه وسلم إذ يقول :" المرأة عورة فإذا خرجت استشرفها الشيطان " أخرجه الترمذي عن ابن مسعود رضي الله عنه.

4_إذا كانت تمشي مع أخت لها وهناك رجال، فلا تتحدث مع صاحبتها ، وليس معنى هذا أن صوت المرأة عورة، ولكن سماع الرجال لصوت المرأة قد يؤدي إلى الفتنة.

5_ أن تستأذن إما من زوجها إن كانت متزوجة ، أو من وليها إن لم تكن متزوجة .

6_إذا كانت المسافة مسافة السفر فلا تخرج إلا مع ذي محرم لقوله صلى الله عليه وسلم في الحديث الذي رواه البخاري عن ابن عباس :" لا تسافر امرأة إلا مع ذي محرم " وهذا الدليل وما في معناه عامة في السفر في الطائرة وفي غيرها. فتنبهي لذلك وفقك الله إن كنت مريدة للحق.

7_ألا تزاحم الرجال حتى في الطواف والسعي ،إذا استطاعت أن تمشي بدون مزاحمة فلتفعل.

8_أن تتحلى بالحياء.

9_أن تغض بصرها.

10_ألا تخلع ثيابها في غير بيتها إذا قصدت التبرج بذلك فقد جاء عن النبي صلى الله عليه وسلم أنه قال :" أيما امرأة وضعت ثيابها في غير بيت زوجها ،هتكت ما بينها وبين الله".

والحديث صحيح ، من حديث عائشة رضي الله عنها في ,,مسند أحمد,,.

منقول بتصرف يسير من كتاب بنت الشيخ مقبل بن هادي الوادعي أم عبد الله.

Does Tying the Hair Come Under the Narration of the Camel Head – Shaykh Ibn Baz

Does Tying the Hair Come Under the Narration 

of the Camel Head – Shaykh Ibn Baz

Questioner:

Some women tie their hair at the back of the head. Does this come under what has been prohibited in the hadith of the Messenger […. 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 bakht 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]?

Shaykh ʿAbd al-Azīz bin ʿAbdullah bin Bāz:

No. The hadith reads: “like the humps of camels inclined to one side”, meaning they gather things on top their heads in order to enlarge them. As for this tying of the hair, it does not come under the same ruling that the Messenger said. However, in the prayer they should untie it and let it loose [under their hijab] As for what has been reported in the hadith, “like the humps of camels inclined to one side”, this means that they gather things on the head such as cloth such that it appears like the humps of camels inclined to one side. The humps of the bakht camels look like two humps with something in between them.


TRANSLATOR: Ṣalaḥ al-Irānī

SOURCE: Binbaz.org

http://dusunnah.com/article/does-tying-the-hair-come-under-the-camel-head-narration-shaykh-ibn-baz/

Is it Obligatory for Women to Dye Their Hands with Henna? – Shaykh ibn Baz

Is it Obligatory for Women to Dye Their Hands 

with Henna? – Shaykh ibn Baz

Questioner:

Is it obligatory for a woman to dyer her hands with henna, because some people claim that a woman is imitating men if she does not henna her hands? Please benefit us.

Shaykh ʿAbd al-Azīz bin ʿAbdullah bin Bāz:

Without a doubt, dyeing her hands with henna is highly recommended. Some narrations are reported which are weak, however it is better for her to dye them with henna. In regards to its ruling, if its permissible or prohibited for her to leave her hands plain, I’m not aware of any basis this saying. Nonetheless, it is better and preferable for her to dye them with henna, so that they will not resemble the hands of a man.

This is what is better and is more preferable, since there are narrations which mention this, and it is from the sunnah that is well-known among women and it was a norm at the time of the Prophet ﷺ and after his death to dye the hands with henna, and it is highly recommended for women.


SOURCE: Binbaz.org

http://dusunnah.com/article/is-it-obligatory-for-women-to-dye-their-hands-with-henna-shaykh-ibn-baz/

Carelessness of some Women concerning Travelling by Airplane without a Mahram

Carelessness of some Women concerning

 Travelling by Airplane without a Mahram

Shaykh Uthaymeen states:

There is a very regrettable thing with regard to this matter which is the carelessness of some women concerning travelling by airplane without a Mahram.

They are very negligent in this matter: One finds women travelling by airplane alone, and their justification for doing this is that they say that her Mahram escorted her in the airport from which the airplane took off and the other Mahram will meet her in the airport at which the airplane lands, and that in the airplane she is safe.
This justification is weak in reality, because the Mahram who accompanies her does not admit her onto the airplane, he only admits her to the departure lounge.

It may also be that the airplane is delayed in taking off and so this woman remains lost, or the airplane might take off and then be unable to land at the intended airport due to some reason or another, and so it lands at some other place, else and so this woman will be lost. Or, the airplane might land at the intended airport, but the Mahram who is supposed to meet her does not arrive due to one reason or another, such as illness, sleep or a car accident which prevents him from getting there, or something else.
Even if all of these things did not happen, and the airplane landed at the correct time of arrival and the Mahram who was supposed to meet her was present, there might be some man sitting next to her on the airplane who does not fear Allah, the Most High and does not respect the worshippers of Allah, and he might be attracted to her and she to him, which might lead to Fitnah (temptation, trial) and unlawful deeds, as is well known.

So, it is incumbent upon a woman to fear Allah, the Almighty, the All-Powerful and not to travel except with a Mahram. It is also incumbent upon women's male guardians whom Allah has made protectors and maintainers of women to fear Allah, the Almighty, the Ail-Powerful, and to avoid being negligent to those they are Mahrim for, and losing their zeal and their religion, for a person is responsible for his family.

Fatawa Arkanul-Islam - Fatawa on Hajj (Pilgrimage) Q.No 458
Islamic Verdicts on t he Pillars of Islam (Volume Two) - Prayer, Zakah, Fasting, Hajj
By the Honorable haikh Muhammad bin Salih Al- 'Uthaimeen
Collected and Arranged by : Fahd bin Nasir bin Ibrahim As-Sulaiman , Dar-us-salam Publications

Dhul-Qadah 5, 1437/August 8, 2016

The Woman Who Is Severely Beaten By Her Husband Has The Right To Ask For A Khul'ah

The Woman Who Is Severely Beaten By Her

 Husband Has The Right To Ask For A Khul'ah

Author: Shaykh Fu’aad al-‘Amri
Translator: Abu Yusuf Khaleefah
Source: Asked on Istiqamah Hajj & Umrah Beginning of Rajab 1437/ Friday April 8th 2016

Question: Is it permissible for a woman who has been beaten by her husband to the point that she has been hospitalized to seek a Khul'ah?

Answer: Yes it is permissible for her to do so because this situation constitutes bad and harmful living conditions. She would give back the dowry and be released from the marriage by way of the Khul'ah. Rather, if she was in a place where there's an Islamic Judge, the judge would dissolve the marriage due to this abuse...


Taken from: http://www.salafyink.com/abusivehusbandkhulah/

Wearing a Coat Over the Jilbab

The Ruling on a Woman Wearing a Coat Over the Jilbab 

Shaikh Salih al-Fawzan

Question: May Allah be good to you. I have another question: Is it allowed for a woman to wear a coat over the jilbab knowing that she will go out in a condition of necessity and severe cold?

Answer: “What is important is that a woman covers herself when leaving and cover herself completely. Nothing should be apparent from her by using any covering or clothing. What is important is that she covers herself. As for the details of the clothing, then this returns to the conditions of the women and to the need of the women. Nothing is prohibited except for the clothing which is for men. She does not wear the clothing of men. She only wears the clothing of women. The Prophet (ﷺ) said:

لعن الله المتشبهات من النساء بالرجال ولعن الله المتشبهين من الرجال بالنساء

The Messenger of Allah (ﷺ) cursed those men who are effeminate, and women who imitate men.

[Bukhari and Muslim]

So it is not allowed for one gender to resemble another. Everyone has a clothing. The men have their clothing and the women have their clothing. Yes”.

http://www.alfawzan.af.org.sa/node/3648

Is worse than enslavement of the body

Shaykhul Islam Ibn Taymiyyah  رحمه الله said:

… If a woman is aware of a man’s desire for her, she can control him the way an oppressive master treats his slave who cannot free himself. But he is worse off than that, for enslavement of the heart, is worse than enslavement of the body.

Ibn Taymiyyah’s Fataawa (v. 10, p. 185)

Uncovering in front of the husband’s father through radaa’ah

Uncovering in front of the husband’s father through radaa’ah

Question: What is the ruling on a woman uncovering her face in front of her husband’s father through radaa’ah (breastfeeding) [i.e., the husband of the woman who breastfed him in infancy]?

Answer: It is not permissible for a woman to uncover her face in front of her husband’s father through breastfeeding, according to the correct view which was favoured by Shaykh al-Islam Ibn Taymiyah, because the Messenger (peace and blessings of Allaah be upon him) said: “The same people become mahrams through breastfeeding as those who are mahrams through blood ties.” The husband’s father is not a mahram for his son’s wife through blood ties, but he becomes a mahram through the marriage tie, because Allaah says (interpretation of the meaning):

“Forbidden to you (for marriage) are: … the wives of your sons who (spring) from your own loins” [al-Nisa’ 4:23]

 A son through breastfeeding is not the same as a son from one’s own loins. On this basis, if a woman’s husband has a father through breastfeeding, then she must observe hijaab in front of him and not uncover her face in front of him. If we assume that she were to separate from his son through breastfeeding, it would not be permissible for her to marry him, in order to be on the safe side, because this is the view of the majority of scholars.

Shaykh Ibn ‘Uthaymeen in al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, part 3, p. 822

ما حكم كشف المرأة وجهها لأبي زوجها من الرضاعة ؟

كشف المرأة وجهها لأبي زوجها من الرضاعة لا يجوز على القول الراجح الذي اختاره شيخ الإسلام ابن تيمية لأن الرسول صلى الله عليه وسلم يقول : ( يحرم من الرضاعة ما يحرم من النسب ) وأبو الزوج ليس حراماً على زوجة ابنه من جهة النسب لكنه حرام من جهة الصهر ولأن الله يقول : ( وحلال أبنائكم الذين من أصلابكم ) النساء/23 والابن من الرضاع ليس من أبناء الصلب وعلى هذا فالمرأة إذا كان لزوجها أب من الرضاعة فإنه يجب عليها أن تتحجب عنده ولا تكشف وجهها له ولو فرض أنها فارقت ابنه من الرضاع لا تحل بالزواج احتياطاً لأن ذلك هو رأي جمهور العلماء .

الشيخ ابن عثيمين في الفتاوى الجامعة للمرأة المسلمة ج/3 ص 822

Fulfill her sexual desires...

Fulfill her sexual desires... 

Ibn Qudaamah رحمه الله said:

“It is recommended for the man to caress and fondle his wife prior to intercourse in order to arouse her so that she would get as much pleasure from intercourse as he does… And if he climaxes before her, it would be disliked for him to pull out until she climaxes… because that would otherwise cause her harm and prevent her from fulfilling her desires.”

[Al-Mughni, 8/136]

قال ابن قدامة المقدسي – رحمه الله - :

ويستحب أن يلاعِب امرأته قبل الجماع ؛ لتنهض شهوتُها ، فتنال من لذة الجماع مثل ما ناله ، وقد روي عن عمر بن عبد العزيز عن النبي صلى الله عليه وسلم أنه قال

( لا تواقعها إلا وقد أتاها من الشهوة مثل ما أتاك لكيلا تسبقها بالفراغ ، قلت 

: وذلك إليَّ ؟ نعم إنك تقبِّلها ، وتغمزها ، وتلمزها ، فإذا رأيتَ أنه قد جاءها 

مثل ما جاءك : واقعتها ) .

فإن فرغ قبلَها : كُره له النزع حتى تفرغ ؛ لما روى أنس بن مالك قال : قال 


رسول الله صلى الله عليه و سلم :

( إذا جامع الرجل أهله فليصدقها ، ثم إذا قضى حاجته : فلا يَعجلها حتى 

تقضي حاجتها )

؛ ولأن في ذلك ضرراً عليها ؛ ومنعاً لها من قضاء شهوتها

" المُغني " ( 8 / 136 ) .

Shaykh al-Albaani regarding his family and the use of the niqab

Shaykh al-Albaani regarding his family and the use of the niqab

Shaykh Al-Albaani رحمه الله was of the opinion niqaab is not obligatory yet…

“All of my wives and all of my daughters cover their faces.” 

[Silsilat ul-Huda wan-Noor 779]

http://www.alalbany.net/2552

Doubts with her fast...

Shaykh Ibn ‘Uthaymeen رحمه الله was asked about a woman who fasted when she was unsure whether her period was over, then when morning came she saw that it had indeed ended. Does her fast count even though she was not certain that her period had ended? 

He replied: Her fast does not count, and she has to make up that day, because the basic principle is that the menses was still there, and her starting to fast when she was not certain that her menses was over means that she started to do an act of worship when she was uncertain as to whether one of the conditions of it being valid was fulfilled or not, and this means that it does not count. 

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (19/107).   

الشيخ ابن عثيمين رحمه الله عن امرأة صامت وهي شاكة في الطهر من الحيض ، فلما أصبحت فإذا هي طاهرة هل ينعقد صومها وهي لم تتيقن الطهر ؟

فأجاب : "صيامها غير منعقد ، ويلزمها قضاء ذلك اليوم ، وذلك لأن الأصل بقاء الحيض ودخولها في الصوم مع عدم تيقن الطهر دخول في العبادة مع الشك في شرط صحتها ، وهذا يمنع انعقادها

"مجموع فتاوى الشيخ ابن عثيمين" (19/107).

http://www.ibnothaimeen.com/all/books/article_16919.shtml

Ruling On Charity Events

Ruling On Charity Events

Sh. Ṣāliḥ al-Fawzān Ḥafidhahullāh

Sh. Ṣāliḥ al-Fawzān حفظه الله asked: We are a group of female students and we want to organise what is called a charity dish, and the way it is done is that every one brings a type of food and then it is sold to the students and its revenue is given to the needy? And the reason why the money is not donated directly is that some (female) students cannot afford to donate the money, rather they can only prepare food to sell it. So what is the ruling on this action?

Answer: “This question has already been asked, and the answer was that this is not appropriate, and the one who wants good then the door of good is open, and the one who wants to give charity he gives charity without this method. And the one who is not able is not required (to give charity).

‘Allāh puts no burden on any person beyond what He has given him. Allāh will grant after hardship, ease.’ • [al-Qur’ān 65:7]

And this food that she makes and gives at charity she should give it as charity without making it. She gives as charity the wheat or the rice to the needy and they make it themselves and benefit from it. 

As for these charity dishes and these gatherings for women and these exaggerations in this activity they are all actions that Allāh did not send down a proof for. And also in this there is difficulty to do good. So the one who wants to give charity the door of good is made easy, he donates and gives charity to the needy directly.”

لفضيلة شيخنا العلامة صالح فوزان الفوزان في اللقاء الأسبوعي شريط رقم (17) 1423 هــ

سؤال :ـ 

نحن مجموعة من الطالبات ونريد أن نقيم ما يسمى بالطبق الخيري وصورتُهُ : أنْ تُحضر كل واحدةٍ من الطعام نوعا ثم يباع على الطالبات وريعُهُ يُصْرَف على المحتاجين؟ وسببُ عدم التبرع بالمال مباشرة : أنَّ بعض الطالبات لا يستطعن التبرُّع بالمال ، وإنما يقدرنَ على صنع الطعام ليباع فما حكم هـذا العمل؟ 

الجواب:

بسم الله الرحمن الرحيم :ـ

سبقَ السؤال عن هـذا وأجيب عنه بأن هـذا غير مناسب. والذي يريد الخير فبابُ الخير 

مفتوح ، والذي يريد أن يتصدق يتصدقُ بدون هـذه الطريقة . والذي لا يستطيع فهـذا غير مكلَّف ، وإذا كانت ـ كما ذكرت السائلة ـ لا تستطيع الصدقة فإنها غير مكلفة بها ( لا يكلف اللهُ نفساً إلا ما آتاها سيجعل الله بعد عُسْر يُسْرا) 

وهـذا الطعام الذي تصنعُهُ وتتصدًّق به لو تصدقت به بدون صُنْعٍ ، تصدقت بالطعام بالبُّر أو بالرُّز تصدقتْ به فدفعتُهُ ذوي الحاجة وهـم يصنعونَهُ وينتفِعون به أما مسألة هذه الأطباق وهذه التجمعات للنساء وهذه المبالغات في هذا العمل فهذه كلها تكلفات ما انزل الله بها من سلطان .

وهذا أيضا فيه صعوبة لفعل الخير . فالذي يريدُ أنْ يتصدق فبابُ الخير مُيسَّر يتبرعُ يتصدق به على المحتاجين مباشرة .) 

● [اللقاء الأسبوعي شريط رقم 17]

_________________

http://www.sahab.net/forums/index.php?showtopic=56290

http://maktabasalafiya.blogspot.com/2015/05/ruling-on-charity-events.html

THEY SAY: “THE WOMAN IS A PERSON…WHY DO YOU NOT GIVE HER HER FREEDOM?”

THEY SAY: “THE WOMAN IS A PERSON…WHY DO YOU NOT GIVE HER HER FREEDOM?”

“They say: ‘The woman is a person, so why are all these restraints and controls placed upon her – why do you not give her her freedom?’ In reply it can be asked, is there freedom in allowing her to step outside of the Islamically legislated standards of behavior? This is in fact slavery; it is not freedom. Freedom is her remaining in compliance with her virtue and femininity, and that she performs those duties which she is best suited for. This is freedom. 

As for when she is forced into the maze of general employment, and into men’s jobs, and she is naturally a vulnerable woman – then this is from the causes of her destruction, and from that which damages the very pillars of the society.”

“The Honorable Place of the Woman in Islam” by Shaykh Saalih Al-Fawzaan, hafidhahullaah

Taken from “My Home, My Path”, Page 45

REGARDING THE HUSBAND AND WIFE HOLDING HANDS IN PUBLIC (ALSO THE HUSBAND PUTTING HIS HAND AROUND HIS WIFE AND KISSING)

Shaykh Muhammad bin Haadee reads the question:

Is it permissible for the husband to hold his wife’s hand or for her to grab his arm while walking in a public place?

Answer:

There is nothing wrong with this. This affair returns to the customs of the people, there is nothing wrong with this.

Audio

A questioner from Belgium asks:

Is it permissible for a man to hold his wife’s hand in the street in front of everyone?

Answer by Shaykh Zayd bin Muhammad al-Madkhalee:

If there is fear that a harm may happen to her…If a man fears for his wife whilst walking in the street and she is covered with the legislative clothing; he fears that a harm may occur to her, whether she might be hit by cars, or in a place where it is overcrowded. Then (if) he takes her hand, there is no blame, no shame, or sin upon him.

As for if it is done for play or desire, then it is not permissible for him to do it in front of the people. Na’am.

Audio

Putting Your Arm Around Your Wife or Holding Her Hand in Public

Shaykh Muhammad ibn Ibraaheem (may Allah have mercy on him) said in his Fataawa (10/277) that kissing one’s wife in front of people is not permissible. 

The wives of the Prophet

The Messenger of Allaah (peace and blessings of Allaah be upon him) married the following women: 

1 – Khadeejah bint Khuwaylid (may Allaah be pleased with her) 

She was the first of his wives. The Prophet (peace and blessings of Allaah be upon him) married her when he was twenty-five years old, and he did not take another wife until after she died. All his children were born from her, except Ibraaheem. 

Al-Bukhaari entitled a chapter in his Saheeh: “The marriage of the Prophet (peace and blessings of Allaah be upon him) to Khadeejah (may Allaah be pleased with her), and her virtues,” in which he narrated a hadeeth from ‘Aa’ishah who said: “I never felt jealous of any of the wives of the Prophet (peace and blessings of Allaah be upon him) as I did of Khadeejah, although she died before he married me, because of what I heard him say about her.” Narrated by al-Bukhaari, 3815. 

2 – Sawdah bint Zam’ah ibn Qays 

The Prophet (peace and blessings of Allaah be upon him) married her in the tenth year of his Prophethood. Tabaqaat Ibn Sa’d, narrating from al-Waaqidi, 8/52-53; Ibn Katheer in al-Bidaayah wa’l-Nihaayah, 3/149 

3 – ‘Aa’ishah bint Abi Bakr al-Siddeeq (may Allaah be pleased with her) 

The Prophet (peace and blessings of Allaah be upon him) married her in Shawwaal of the tenth year of the Prophethood. Ibn Sa’d, 8/58-59. She herself said: “The Prophet (peace and blessings of Allaah be upon him) married me when I was six years old, and consummated the marriage with me when I was nine.” Narrated by al-Bukhaari, 3894; Muslim, 1422. Al-Bukhaari (5077) also narrated that the Messenger of Allaah (S) (peace and blessings of Allaah be upon him) did not marry any virgin apart form her. 

4 – Hafsah bint ‘Umar (may Allaah be pleased with her) 

It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that Hafsah’s husband Khunays ibn Hudhaafah, who was one of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) and had been present at Badr, died in Madeenah. ‘Umar ibn al-Khattaab said: I met ‘Uthmaan ibn ‘Affaan and offered Hafsah to him in marriage. I said: If you wish, I will marry Hafsah bint ‘Umar to you. He said: I will think about it. Several nights passed, then he said: I think that I do not want to get married at this time. ‘Umar said: Then I met Abu Bakr and I said: If you wish, I will marry Hafsah bint ‘Umar to you. Abu Bakr kept quiet and did not give me any response. I was more upset about him than about ‘Uthmaan. Several nights passed, then the Messenger of Allaah (peace and blessings of Allaah be upon him) proposed to her and I married her to him. Then Abu Bakr met me and said: Perhaps you felt upset when you offered Hafsah in marriage to me and I did not reply? I said: Yes. He said: Nothing prevented me from responding to your offer but the fact that I knew that the Messenger of Allaah (peace and blessings of Allaah be upon him) had mentioned her, and I did not want to disclose the secret of the Messenger of Allaah (peace and blessings of Allaah be upon him). If he had decided not to marry her, I would have accepted your offer.

Narrated by al-Bukhaari, 4005. 

5 – Zaynab bint Khuzaymah (may Allaah be pleased with her) 

The Prophet (peace and blessings of Allaah be upon him) married her in Ramadaan, thirty-one months after the Hijrah. Tabaqaat Ibn Sa’d, 8/115 

6 – Umm Salamah bint Abi Umayyah (may Allaah be pleased with her) 

Muslim (918) narrated that Umm Salamah (may Allaah be pleased with her) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no person who is faced with a calamity and says Inna Lillaahi wa inna ilayhi raaji’oon, Allaahumma ujurni fi museebati w'ukhluf li khayran minha (Truly, to Allaah we belong and truly, to Him we shall return; O Allaah, reward me in this calamity and compensate me with something better than it) but Allaah will reward him in his calamity and will compensate him with something better than that.” She said: When Abu Salamah died, I said what the Messenger of Allaah (peace and blessings of Allaah be upon him) had commanded me, and Allaah compensated me with someone better than him: the Messenger of Allaah (peace and blessings of Allaah be upon him). 

According to another report: when Abu Salamah died, I said: Who is better than Abu Salamah, the companion of the Messenger of Allaah (peace and blessings of Allaah be upon him)? But Allaah decreed that I should say it. Then I got married to the Messenger of Allaah (peace and blessings of Allaah be upon him). 

7 – Juwayriyah bint al-Haarith (may Allaah be pleased with her) 

She fell prisoner to the Muslims during the battle of Banu’l-Mustalaq, and she came to the Prophet (peace and blessings of Allaah be upon him) to ask him to help her to manumit herself and buy her freedom. He offered to buy her freedom and marry her, and she accepted. The Prophet (peace and blessings of Allaah be upon him) married her and made her manumission her dowry. When the people came to know of that, they set free their own prisoners, so as to honour the in-laws of the Messenger (peace and blessings of Allaah be upon him). No woman brought a greater blessing to her people than she did. Narrated by Ibn Ishaaq with a hasan isnaad. Seerat Ibn Hishaam, 3/408-409. 

8 – Zaynab bint Jahsh (may Allaah be pleased with her) 

Concerning her Allaah revealed the words (interpretation of the meaning): 

“So when Zayd had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them)”

[al-Ahzaab 33:37] 

She used to boast about this to the other wives of the Prophet (peace and blessings of Allaah be upon him), saying: “Your families arranged your marriages but Allaah arranged my marriage from above the seven heavens.” Narrated by al-Bukhaari, 7420. 

9 – Umm Habeebah bint Abi Sufyaan (may Allaah be pleased with her): 

Abu Dawood (2107) narrated from ‘Urwah from Umm Habeebah (may Allaah be pleased with her) that she was married to ‘Ubayd-Allaah ibn Jahsh, who died in Abyssinia. Then the Negus married her to the Prophet (peace and blessings of Allaah be upon him) and gave her a mahr of four thousand on his behalf, and sent her to the Messenger of Allaah (peace and blessings of Allaah be upon him) with Shurahbeel ibn Hasanah. Classed as saheeh by al-Albaani. 

10- Maymoonah bint al-Haarith (may Allaah be pleased with her) 

It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) married Maymoonah when he was in ihraam. Narrated by al-Bukhaari, 1832; Muslim, 1410. 

The words “when he was in ihraam” are a mistake. In fact the Prophet (peace and blessings of Allaah be upon him) married her after he exited ihraam following ‘Umrat al-Qada’. 

See Zaad al-Ma’aad, 1/113; Fath al-Baari, hadeeth no. 5114. 

11 – Safiyyah bint Huyayy ibn Akhtab (may Allaah be pleased with her) 

The Messenger of Allaah (peace and blessings of Allaah be upon him) set her free and married her after the battle of Khaybar. Narrated by al-Bukhaari, 371. 

These are the wives of the Prophet (peace and blessings of Allaah be upon him) with whom he consummated marriage. Two of them died during the lifetime of the Prophet (peace and blessings of Allaah be upon him), namely Khadeejah and Zaynab bint Khuzaymah (may Allaah be pleased with them both). The Messenger of Allaah (peace and blessings of Allaah be upon him) left behind nine wives when he died; there is no difference of scholarly opinion on this matter. 

See Zaad al-Ma’aad, 1/105-114 

It was said that Rayhaanah bint ‘Amr al-Nadariyyah (or al-Quraziyyah) was also one of his wives. She was taken prisoner during the battle of Bani Qurayzah, and the Messenger of Allaah (peace and blessings of Allaah be upon him) chose her for himself and married her, then he divorced her then took her back. Tabaqaat Ibn Sa’d , narrating from al-Waaqidi, 8/130 

And it was said that she was a concubine. This was regarded as more likely by Ibn al-Qayyim in Zaad al-Ma’aad.

‘Umar Ibn Al-Khattaab was very protective of the Prophet’s wives

‘Umar Ibn Al-Khattaab was very protective of the Prophet’s wives. They were all very innocent and pious and yet, as ‘Umar certainly remembered, that did not stop the hypocrite ‘Abdullaah Ibn Ubay from slandering ‘Aa’ishah. Thus, ‘Umar would do everything in his power to safeguard the honour of the Prophet’s wives.

So when the Prophet’s wives asked ‘Umar to perform Hajj, he denied their request. Then, when they continued to implore him for permission, he met them halfway, saying to them: “I will grant you permission to go the following year, and yet even that is something I do not truly agree with.“

The following year,’Umar sent ‘Uthmaan Ibn ‘Affaan and ‘Abdur-Rahmaan Ibn ‘Awf to accompany the Mothers of the believers during their pilgrimage. And ‘Umar gave both of them strict orders; one of them was to walk ahead of the Prophet’s wives, and the other was to walk behind them. They were not to allow anyone to walk alongside the Prophet’s wives. When they had to stop to set up camp, they were to set up camp in a mountain pass (an enclosed area); as long as the Prophet’s wives rested inside the mountain pass, they were to stand guard at the entrance of the mountain pass; they were to allow no one to enter upon the Prophet’s wives.

And when the Prophet’s wives performed Tawaaf around the Ka’bah, they were to forbid all men from performing Tawaaf at the same time.

[Tabaqaat, Ibn Sa'd al-Baghdadi, 8/109]

Ruling on having one’s ears pierced with more than one piercing

Ruling on having one’s ears pierced with more than one piercing

Shaykh Muhammad ibn Saalih al-Uthaymeen رحمه الله was asked the following question:

Question: O noble Shaykh! What is the ruling on having one’s ears pierced with more than one piercing – for the purpose of wearing gold -; so that she (the woman) can wear more than one earring in one ear?

Answer: I fear that this is from extravagance – that a woman places in her ears more than that which is the custom. 

And Allah has said:

وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ

And eat and drink, but be not excessive. Indeed, He likes not those who are extravagant. [7:31]

So if the custom was that a woman had two piercings in one ear – then there is no harm (in that).

However if that was not the custom, then it is counted as being from the blameworthy extravagance.

And it is feared that the women would compete and show-off with regards to that. So one year she will have two piercings in each ear, and the next year she will have three or four piercings – until she pierces all of her ear. And this is not something far-fetched; as the women they emulate one another.

Source: Shaykh Muhammad ibn Saalih al-Uthaymeen rahimahullaah official website: 

http://www.binothaimeen.com/sound/snd/a0015/a0015-45b.rm – voice clip from 5:15 mins – 6:28 mins