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Furqaan 25:74:Righteous wives

2:187 187. Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so Now associate with them, and seek what Allah hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete

your fast till the night appears; but do not associate with your wives while ye are In retreat In the mosques. those are limits (set by) Allah. approach not nigh thereto. Thus doth Allah make Clear His Signs to men: that They may learn selfrestraint. 2:223 223. your wives are As a tilth unto you; so approach your tilth when or How ye will; but do some good act for your souls beforehand; and fear Allah. and know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe. 4:20-21 20. but if ye decide to take one wife In place of another, Even if ye had given the latter a whole treasure for dower, take not the least bit of it back: would ye take it by slander and Manifest wrong?

21. and How could ye take it when ye have gone In unto Each other, and They have taken from you a solemn covenant? 4:128-130 128. if a wife fears cruelty or desertion on Her husband's part, there is no blame on them if They arrange an amicable settlement between themselves; and such settlement is best; Even though men's souls are swayed by greed. but if ye do good and practise self-restraint, Allah is wellacquainted with all that ye do. 129. ye are never able to be fair and just As between women, Even if it is your ardent desire: but turn not away (from a woman) altogether, so As to leave Her (as it were) hanging (in the air). if ye come to a friendly understanding, and practise self- restraint, Allah is Oft-forgiving, Most Merciful.

130. but if They disagree (and must part), Allah will provide abundance for all from His all-reaching bounty: for Allah is He that careth for all and is wise. 13:38 38. we did send apostles before thee, and appointed for them wives and children: and it was never the part of an apostle to bring a Sign except As Allah Permitted (or commanded). for Each period is a Book (revealed). 23:6 6. except with those joined to them In the marriage bond, or (the captives) whom their right hands possess,- for (in their case) They are free from blame, 24:6-9

 6. and for those who launch a charge against their spouses, and have (in support) no evidence but their own,- their solitary evidence (can be received) if They bear witness four times (with an oath) by Allah that They are solemnly telling the truth; 7. and the fifth (oath) (Should be) that They solemnly invoke the curse of Allah on themselves if They Tell a lie. 8. but it would avert the punishment from the wife, if she bears witness four times (with an oath) by Allah, that (her husband) is telling a lie; 9. and the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself if (her accuser) is telling the Truth.
Furqaan 25:74:Righteous wives

74. and those who pray, "Our Lord! grant unto us wives and offspring who will be the comfort of Our eyes, and give us (the grace) to lead the righteous."

33:37

 37. Behold! Thou Didst say to one who had received the Grace of Allah and Thy favour: "Retain Thou (in wedlock) Thy wife, and fear Allah." but Thou Didst hide In Thy heart that which Allah was about to make manifest: Thou Didst fear the people, but it is more fitting that Thou shouldst fear Allah. then when Zaid had dissolved (his marriage) with her, with the necessary (formality), we joined Her In marriage to thee: In order that (in future) there may be no difficulty to the believers In (the matter of) marriage with the wives of their adopted sons, when the latter have dissolved with the necessary (formality) (Their marriage) with them. and Allah.s command must be fulfilled. Saffat 37:22 22. "Bring ye up", it shall be said, "The wrong-doers and their wives, and the things They worshipped40:8

8. "And grant, Our Lord! that They enter the Gardens of Eternity, which Thou hast promised to them, and to the righteous among their fathers, their wives, and their posterity! for Thou art (He), the Exalted In Might, full of wisdom. Zhukruf 43:70 70. enter ye the garden, ye and your wives, In (beauty and) rejoicing. 60:10-11

10. O ye who believe! when there come to you believing women refugees, examine (and test) them: Allah knows best As to their faith: if ye ascertain that They are believers, then send them not back to the Unbelievers. They are not lawful (wives) for the Unbelievers, nor are the (Unbelievers) lawful (husbands) for them. but pay the unbelievers what They have spent (on their dower), and there will be no blame on you if ye marry them on payment of their dower to them. but hold not to the guardianship of unbelieving women: ask for what ye have spent on their dowers, and let the (Unbelievers) ask for what They have spent (on the dowers of women who come over to you). such is the command of Allah. He judges (with justice) between you. and Allah is full of knowledge and wisdom. 11. and if any of your wives deserts you to the Unbelievers, and ye have an accession (by the coming over of a woman from the other side), then pay to those whose wives have deserted the equivalent of what They had spent (on their dower). and fear Allah, In whom ye believe.

64:14 14. O ye who believe! truly, among your wives and your Children are (some that are) enemies to yourselves: so beware of them! but if ye forgive and overlook, and cover up (Their faults), Verily Allah is Oft-forgiving, Most Merciful. 66:10-11

 10. Allah sets forth, for an example to the Unbelievers, the wife of Noah and the wife of Lut: They were (respectively) under two of Our righteous servants, but They were false to their (husbands), and They profited nothing before Allah on their account, but were told: "Enter ye the Fire along with (others) that enter!" 11. and Allah sets forth, As an example to those who believe the wife of Pharaoh: behold she said: "O My Lord! build for me, In nearness to thee, a mansion In the garden, and save me from Pharaoh and His doings, and save me from those that do wrong"; Maarij 70:30 30. except with their wives and the (captives) whom their right hands possess,- for (then) They are not to be blamed,

Does a wife take the name of husband

Ruling on wife taking the husbands last name if the husband insists on that

I read on your website the questions and answers regarding the issue of women changing their surname upon marriage. My question is, can a husband force his wife to change her surname against her will? And what can the wife do if her husband and his family are pressurizing her to change her surname in the name of legal issues?. Praise be to Allaah.

It is not permissible for a woman to take her husbands name or his family name because that is attributing oneself to someone other than ones father, and imitating the kuffaar from whom this custom was adopted. Al-Bukhaari (3508) and Muslim (61) narrated from Abu Dharr (may Allaah be pleased with him) that he heard the Prophet (peace and blessings of Allaah be upon him) say: Any man who knowingly attributes himself to someone other than his father is guilty of kufr. Whoever claims to belong to a people when he has nothing to do with them, let him take his place in Hell. when he has nothing to do with them means, when he has no lineage among them, as is highlighted in some reports. Based on that, the husband has no right to force his wife to do that, and if he forces her to do it she should not obey him, because it is obedience to a created being which involves disobedience to the Creator. So she should persist in her refusal and explain to him that it is haraam, and look for Islamically acceptable means of establishing her rights from a legal point of view. For more information please see the answer to question no. 6241 and 1942. And Allaah knows best.
Islam Q&A

http://www.islamqa.com/en/ref/114624/taking%20the%20name%20of %20husband

Why a woman should not take her husbands surname

I have read your responses to the following questions 2537 and 4362 concerning a wife retaining her father's name upon marriage. The Ayaat mentioned from Surah AlAhzaab states that adopted sons (and hence daughters?) should not be called as sons of the step-fathers. However, how exactly does this apply to a wife simply changing her name for marriage; as she is not actually claiming to belong to her husband, but just taking his name. If it is a question of lineage, I would appreciate specific references from the Qur'an and hadith. Thank you for your help and clarification. Jazak'Allah Khayr. Praise be to Allaah. The effects of imitating the west in naming ourselves are many. One of them is the way in which people have got used to omitting the word ibn (son of) or ibnatu (daughter of) between their own names and the name of their fathers. The reason for this is, firstly, because some families have adopted children and given them their surname, so that the adopted child is called Foolaan Foolan [where Foolaan (=So and so) stands for a name] and their real children are called Foolaan ibn Foolaan (So and so the son of So and so). Now in the fourteenth century AH, people have dropped the word ibn or ibnatu which is unacceptable according to linguistics, custom and shareeah. May Allaah help us. Another effect is the habit of women taking their husbands surnames. Originally, the woman is So and so the Daughter of So and so, not So and so the wife of So and so! Allaah says (interpretation of the meaning): Call them (adopted sons) by (the names of) their fathers, that is more just with Allaah [al-Ahzaab 33:5]. As it is in this world, so it will also be in the Hereafter, as the Prophet (peace and blessings of Allaah be upon him) said: On the Day of Resurrection, each betrayer will have a banner raised beside him, and it will be said, this is the betrayer of So and so the son of So and so. (Narrated by al-Bukhaari, 5709, and Muslim, 3265). Shaykh Bakr Abu Zayd (may Allaah preserve him) said: This is one of the beauties of shareeah, because calling a person by his fathers name is more appropriate for knowing who is who and telling people apart. The father is the protector and maintainer of the child and his mother both inside and outside the home. This is why the father mixes with people in the marketplaces and takes risks by travelling to earn a halaal living and strive for their sakes. So the child is given the name of the father, not of the mother who is hidden away and who is one of those whom Allaah commanded (interpretation of the meaning): And stay in your houses [al-Ahzaab 33:33]

(Tasmiyat al-Mawlood, 30, 31). On the basis of the above, there is no blood tie between the husband and wife, so how can she take his surname as if she is part of the same lineage? Moreover, she may get divorced, or her husband may die, and she may marry another man. Will she keep changing her surname every time she marries another man? Furthermore, there are rulings attached to her being named after her father, which have to do with inheritance, spending and who is a mahram, etc. Taking her husbands surname overlooks all that. The husband is named after his own father, and what does she have to do with the lineage of her husbands father? This goes against common sense and true facts. The husband has nothing that makes him better than his wife so that she should take his surname, whilst he takes his fathers name. Hence everyone who has gone against this and taken her husbands name should put matters right. We ask Allaah to put all the affairs of the Muslims right.

Taking a family name other than that of ones father (or attributing oneself to someone other than ones father)

A woman before becoming Muslim changed her last name from her family name to her husband's. Now that she is Muslim, she is no longer married to that man. Also, she would like to formally change her name to a Muslim name to affirm her Islamic identity. She would like to also change her last name back to her family name, however, she would like to adopt her mother's maiden name (maternal grandfather's name) instead of her father's name, since there is some conflict between them, and that she said he did not have much to do with her upbringing. Is it permissible for her to take her mother's maiden name? .Praise be to Allaah This womans desire to take an Islamic name and to change her family name from that of her former husband is quite correct, but it is not permissible for her to call herself after anyone except her legitimate father no matter what the reasons for wishing to do so. Allaah says (interpretation of the meaning): "Call them (adopted .[sons) by the names of their fathers" [al-Ahzaab 33:5 The Prophet (peace and blessings of Allaah be upon him) said: "Whoever calls himself by other than his fathers name (or attributes himself to someone other than his father), will be cursed by Allaah, the angels and all the people." (Reported by Ibn .(Maajah, 2599; see also Saheeh al-Jaami, 6104 .And Allaah is the Source of help
Islam Q&A

It is haraam for a wife to take her husbands name

As-salamu Alaikum, Many sisters in our community have taken the names of their husbands without realizing that they should have kept their father's name. Should they change their name back to the father's name or is it allowed to keep the husband's name? Also, if a person is born out-of-wedlock, should they carry their father's last name or their mother's last name? What is the evidence for this? Jazak Allah Khair. Praise be to Allaah. It is not permitted for anyone to claim to belong to anyone other than his father. Imitating the kuffaar by dropping the wifes surname and giving her the husbands name is haraam; it is also a form of falsehood, and humiliation of the woman. Anyone who has done this must repent to Allaah and put it right by going back to her fathers name. With regard to a child born out of wedlock, he should be given his mothers name and cannot be given the name of the adulterer. (For more information, see Question #1942 and 284).
Islam Q&A

Taking a family name other than that of ones father (or attributing oneself to someone other than ones father)

A woman before becoming Muslim changed her last name from her family name to her husband's. Now that she is Muslim, she is no longer married to that man. Also, she would like to formally change her name to a Muslim name to affirm her Islamic identity. She would like to also change her last name back to her family name, however, she would like to adopt her mother's maiden name (maternal grandfather's name) instead of her father's name, since there is some conflict between them, and that she said he did not have much to do with her upbringing. Is it permissible for her to take her mother's maiden name? .Praise be to Allaah This womans desire to take an Islamic name and to change her family name from that of her former husband is quite correct, but it is not permissible for her to call herself after anyone except her legitimate father no matter what the reasons for wishing to do so. Allaah says (interpretation of the meaning): "Call them (adopted .[sons) by the names of their fathers" [al-Ahzaab 33:5 The Prophet (peace and blessings of Allaah be upon him) said: "Whoever calls himself by other than his fathers name (or attributes himself to someone other than his father), will be cursed by Allaah, the angels and all the people." (Reported by Ibn .(Maajah, 2599; see also Saheeh al-Jaami, 6104 .And Allaah is the Source of help

How a new Muslim should change his name

I was given the name Tyrone Anthony Parker at birth by my non-muslims parents. After taking shahada, I changed my name to Bilaal Faaruwq Abdus-Salaam. I have recently found out that I shouldn't have left my family name and I plan on returning to it. If my parents tell me to return to my given name (Tyrone-has pagan origins ; Anthony-means flourishing) do I have to do it? Praise be to Allaah. For the one whom Allaah has guided to Islam, it is sufficient for him to choose an Islamic first name for himself and to keep his fathers name or surname, because the Prophet (peace and blessings of Allaah be upon him) did not command the Sahaabah to change their fathers and grandfathers names when they embraced Islam. However, he did change the first names of those who had names with forbidden or undesirable meanings. Because your first name has pagan origins, your changing it to another name, such as Bilaal, is proper and correct. But you should keep the rest of your name and surname as it is; this will please your parents. May Allah guide them, and may He give us and you strength. May Allaah bless our Prophet Muhammad.

Islam Q&A

She doesnt know her fathers name, so should she take her mothers name?

I read that upon getting married a female should not change her last name to that of her husband because that is like claiming to belong to a family or someone that she doesn't, and that she should keep her father's last name. I understand that, but what do you do if you don't know your father's last name. Should you keep that name of your mother's family? I currently have my mother's family name. I plan to change my first name to an Islamic name, should I do the same for my last name? Praise be to Allaah. It is haraam for a person to call himself after anyone other than his father, or after people to whom he does not belong. This was stated in the saheeh hadeeth narrated from Abu Dharr, who heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: There is no one who knowingly calls himself after someone other than his father, but he is guilty of Kufr (Narrated by al-Bukhaari, 3371; Muslim, 61). According to the version narrated by al-Bukhaari: who calls himself after people to whom he does not belong Falsely attributing a person to people he does not belong to results in violation of the laws of Mahram (close blood ties dictating who is and is not permissible for marriage), inheritance, custody, guardianship in marriage, etc. With regard to what should be done, we put this question to Shaykh Muhammad ibn Saalih al-Uthaymeen, may Allaah preserve him, who answered as follows: She cannot take the name of anyone other than her family, and it is not permissible to do so. She has to change her name. If she does not know her fathers name or family, she can call herself by a general name such as Faatimah bint Abd-Allaah or Faatimah bint Abd al-Rahmaan. And Allaah knows best

If a woman marries more than one husband, which one will she be with in Paradise?

If a woman dies, and she had more than one husband in her lifetime, who will she be with in Paradise? Praise be to Allaah. There are three scholarly opinions on this matter: That she will be with the one who was best in character and conduct with her in this world; That she will choose between them; That she will be with the last of her husbands. The best and most correct of these views is the third one, concerning which there is a hadeeth attributed to the Prophet (peace and blessings of Allaah be upon him) (marfoo): Any woman whose husband dies and she marries someone else after him, she will be with the last of her husbands. This was classed as saheeh by AlAlbaani (may Allaah have mercy on him) in Saheeh Al-Jaami, 2704, and in AlSilsilah al-Saheehah, 1281. This is by way of general response to the question. A detailed discussion of the evidence for the three points of view follows: The evidence for the first view: Al-Qurtubi said: Abu Bakr ibn al-Najjaad said: Jafar ibn Muhammad ibn Shaakir told us, Ubayd ibn Ishaaq al-Attaar told us, Sinaan ibn Haaroon told us, from Humayd from Anas: that Umm Habeebah the wife of the Prophet (peace and blessings of Allaah be upon him) said: O Messenger of Allaah, if a woman had two husbands in this life, then they all died and came together in Paradise, with which of them would she be the first or the last? He said: With the one whose attitude and conduct with her was best, O Umm Habeebah; a good attitude brings one the best of this world and the Hereafter. (Al-Tadhkirah fi Ahwaal al-Mawtaa wal-Aakhirah, 2/278). I say: this hadeeth is daeef jiddan (very weak), and has two things wrong with its isnaad: Ubayd ibn Ishaaq al-Attaar and Sinaan ibn Haaroon. The former is daeef jiddan, and the latter is daeef. The views of the ulamaa: It was reported that Yahyaa ibn Maeen said: Ubayd ibn Ishaaq al-Attaar is nothing (i.e., what he says is not to be taken into account).

Abu Haatim al-Raazi said: we think that he is a good person, but he is not very reliable and there are some odd things in his ahaadeeth. In al-Duafaa wal-Matrookeen by al-Nasaai (p.72), it says: his hadeeth is matrook (to be ignored, not accepted). Al-Dhahabi said: he was classed as daeef (weak) by Yahyaa. Al-Bukhaari said: he has some some munkar ahaadeeth. Al-Azdi said: his hadeeth is matrook. AlDaaraqutni said: (he is) daeef. Abu Haatim, on the other hand, accepted him! Ibn Udayy said: in general his ahadeeth are munkar. (Meezaan al-Itidaal, 5/24) Ibn Udayy said in al-Kaamil (5/347): this hadeeth is one of his munkar reports. And he said: most of what he reported is either munkar with regard to the isnaad (chain of narrators) or munkar with regard to the matn (text of the hadeeth). With regard to Sinaan ibn Haaroon: Ibn Hibbaan said: His ahaadeeth are very munkar, he narrated munkar reports from al-mashaaheer. Yahyaa ibn Maeen said: the hadeeth of Sinaan ibn Haaroon al-Burjami are nothing (are not to be accepted). (Al-Majrooheen, 1/354) al-Aqeeli mentioned him in al-Duafaa (2/171) and mentioned this hadeeth narrated by him. = Therefore, this hadeeth is not valid to be used as evidence. It is daeef jiddan (very weak), so this opinion does not count. The second view which is that a woman will choose between her husbands. I could not find any evidence for those who state this. In al-Tadhkirah fi Ahwaal al-Mawtaa wal-Aakhirah (2/278), this matter is mentioned, then the author says: and it is said that she will have the choice, if she had a husband. Al-Ajlooni said: and it was said that she will be with the best of them in character and conduct, and it was said that she will have the choice. (Kashf al-Khafaa, 2/392).

This is the view regarded as most correct by Shaykh Ibn Uthaymeen (may Allaah preserve him), as stated in his Fataawaa, 2/53) The third view This view is supported by plenty of evidence: Imaam al-Tabaraani said: 3130 Bakr told us, he said, Muhammad ibn Abil-Sirri al-Asqallaani told us, he said, al-Waleed ibn Muslim told us, he said, Abu Bakr ibn Abd-Allaah ibn Abi Maryam told us, from Atiyah ibn Qays al-Kilaai who said: Muaawiyah ibn Abi Sufyaan proposed marriage to Umm al-Darda after Abul-Darda had passed away. Umm al-Darda said: I heard Abul-Darda say: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: any woman whose husband dies and she marries someone else after him, she will be with the last of her husbands, and I would not choose you over Abul-Darda. So Muaawiyah wrote to her (saying), you have to fast, for it is a protection. (al-Mujam al-Awsat, 3/275) I say: there are two problems with this hadeeth: the fact that Abu Bakr ibn Abi Maryam is daeef, and the fact that al-Waleed ibn Muslim did not clearly state haddathanaa ([So and so] told us) in the rest of the isnaad. The views of the ulamaa: Ibn Hibbaan said: Abu Bakr ibn Abi Maryam was one of the best of the people of al-Shaam, but he had a bad memory and would narrate things about which he was obviously confused. The problem is not so bad that everything he narrated deserves to be rejected (matrook), but neither is he so trustworthy that what he says can be taken as evidence. In my view his reports should not be used as evidence if the isnaad is only through him. (al-Majrooheen, 3/146) The tadlees (deception) of al-Waleed ibn Muslim is well known. His tadlees gives the impression that all the narrators are equal, by inserting the name of a daeef narrator between the names of two thiqah (trustworthy) narrators. Hence the scholars stipulated that the reports of narrators of this type can only be accepted if they clearly state haddathanaa ([So and so] told us) in every stage of the isnaad after their name is mentioned. (See: al-Tabyeen li Asmaa al-Mudalliseen, by Sabt Ibn al-Ajami, p. 235; and Tabaqaat al-Mudalliseen, by al-Haafiz ibn Hajar, p. 51) Imaam Abul-Shaykh al-Asbahaani said:

Ahmad ibn Ishaaq al-Jawhari told us, he said, Ismaaeel ibn Zaraarah told us, he said, Abul-Maleeh al-Raqqi told us from Maymoon ibn Mahraan from Umm al-Darda from Abul-Darda that the Prophet (peace and blessings of Allaah be upon him) said that a woman will be with the last of her husbands. (Tabaqaat al-Muhaaditheen bi Asbahaan, 4/36) I say, the men of the hadeeth (isnaad) are thiqaat mashhooroon (trustworthy and well known), apart from Ahmad ibn Ishaaq al-Jawhari, for whom I cannot find any biographical details apart from the fact that Abul-Shaykh himself stated that this was one of his hasan ahaadeeth. If this is indeed the case, then this is the best isnaad concerning this matter. And Allaah knows best. Al-Khateeb al-Baghdaadi said: 4803 Samurah ibn Hajar Abu Hajar al-Khurasaani went and settled in Al-Anbaar, where he narrated from Hamzah ibn Abi Hamzah al-Nusaibi and Ammaar ibn Ata al-Khurasaani and al-Rabee ibn Badr; Ishaaq ibn Bahlool al-Tanookhi narrated from him, he informed us, Ali ibn Abi Ali told us, Abu Ghaanim Muhammad ibn Yoosuf alAzraq told us, my father told us, he said, my grandfather told us, Samurah ibn Hajar Abu Hajar al-Khurasaani told us from Hamzah al-Nusaibi from ibn Abi Maleekah from Aaishah that the Prophet (peace and blessings of Allaah be upon him) said: A woman will be with the last of her husbands. (Taareekh Baghdaad, 9/228) I said, this hadeeth is daeef jiddan (very weak); it includes Hamzah al-Nusaibi, who is daeef jiddan. The views of the ulamaa: Imaam al-Nasaai said: The hadeeth (of Hamzah ibn al-Nusaibi) is to be rejected (matrook). (al-Duafaa wal-Matrookeen, p. 39) Ibn al-Jawzi said: Ahmad said: the hadeeth (of Hamzah ibn al-Nusaibi) is to be rejected (matrooh). Yahyaa said: he is nothing, he is not even worth a penny. Al-Bukhaari and al-Raazi said: his hadeeth is munkar. Al-Nasaai and al-Daaraqutni said: the hadeeth (of Hamzah ibn al-Nusaibi) is to be rejected (matrook). Ibn Udayy said: he fabricates ahaadeeth. Ibn Hibbaan said: he is the only thiqah (trustworthy) narrator who

transmitted fabricated ahaadeeth and it looks as if he is deliberately narrating them; it is not permissible to report from him. (al-Duafaa wal-Matrookeen by Ibn al-Jawzi, 1/237) Al-Bayhaqi said: Muhammad ibn Abd-Allaah al-Haafiz informed us, Abul-Abbaas Muhammad ibn Yaqoob told us, Yahyaa ibn Abi Taalib told us, Ishaaq ibn Abi Taalib told us, Ishaaq ibn Mansoor told us, Eesaa ibn Abd al-Rahmaan al-Sulami told us, from Abu Ishaaq from Silah from Hudhayfah (may Allaah be pleased with him), that he said to his wife, If you want to be my wife in Paradise, do not marry anyone after I die, for in Paradise a woman will be with the last of her husbands in this world. This is why Allaah forbade the wives of the Prophet (peace and blessings of Allaah be upon him) to marry anyone after he died, because they will be his wives in Paradise. (alSunan, 7/69) I say: the isnaad includes Abu Ishaaq al-Subayi, who is mudallis and may mix things up, so the report is daeef. The views of the ulamaa: See: Man rumiya bil-Ikhtilaat by al-Taraabulsi (p. 64) and Tabaqaat al-Mudalliseen by Ibn Hajar (p. 42). It was classed as daeef by al-Allaamah al-Shaykh al-Albaani (may Allaah have mercy on him) in al-Silsilah al-Saheehah (1281). A report narrated by Ibn Asaakir (19/193/1) from Ikrimah: Asmaa bint Abi Bakr was married to al-Zubayr ibn al-Awwaam, who was strict with her. She came to her father and complained to him about that, and he said: O my daughter, have patience, for if a woman has a righteous husband, then he dies, and she does not marry anyone after him, they will be joined together in Paradise. Shaykh al-Albaani (may Allaah have mercy on him) said: The men of this report are thiqaat (trustworthy), but there is Irsaal ( a break in the chain), because Ikrimah never met Abu Bakr, but he may have heard this report from Asmaa bint Abi Bakr. And Allaah knows best. Al-Silsilah al-Saheehah, 3/276. Conclusion The view that a woman will be with the husband who was best in character and conduct with her in this world has no saheeh evidence to support it.

The view that a woman will have the choice of whichever husband she wishes to be with has no evidence to support it at all. The view that she will be with the last of her husbands is the view that is most likely to be correct, because the hadeeth of Umm al-Dardaa is likely to be hasan and marfoo (attributed to the Prophet (peace and blessings of Allaah be upon him)). It is supported by the reports of Hudhayfah and Asmaa which are mawqoof (their isnaads stop at the Sahaabi and are not directly attributed to the Prophet (peace and blessings of Allaah be upon him)). They are fit to be taken as a corroboration of the marfoo report and as proof that there is a reasonable basis for this view. The hadeeth was classed as saheeh by al-Allaamah Shaykh al-Albaani in al-Silsilah al-Saheehah (1281). In any case, we prefer it to mere opinion. And Allaah knows best. O Allaah, bestow Your blessings and peace upon Muhammad and his family and companions.