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P ar{dise



Mufti Muhammad lrshad Ahmed

Twler Hdith

Qasmi efri#fr t@*o Rtydh al-Uloom Gowini,

Jaunpr (lndiQ

Translated By: Doctor Abdur Rahim Qudwaee


Women of Paradise


by.lnformalion storage and retrievat systeir, witnoui

No part of thb book may be reproduced or utilized in any form or by anv means, elec{ronic or mechanical, including photocopying ind recordiirg

Preface Who is a virtuous Woman that would enter Paradise?
10 13

oi injfirmission of the


luthorhcd Edition 2009

Wife assisting husband in doing good Who is a virtuous woman?

16 19

: :

The Women of paradise

MuftiMuhammad lrshadAhmed easmi U,filrLf, DoctorAbdur Rahim Qudwaee

A Virtuous woman would be free to enter Paradise by any gate -----------------21 Who is a fortunate woman? Pious and virtuous women would be the first to enter Paradise A virtuous woman being an asset for A virtuous woman being a precious possession The best woman There are few pious and virtuous

24 25




26 27

Publlshed by:

A pious woman's deeds equal to the deeds of seventy righteous Pious women of this world better than
For whom are the eight gates of Paradise?

Zam Zam Publishers

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0092-21 -32761671 Fax

------------ 29

A compatible wife being an asset Curse upon the men and women who do not marry


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Domestic work by women caries the same reward as for Jihad ---------------- 33 Household work is the wife's responsibility

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Wife being the custodian of the

house-Husband may be a blessing or curse for wife-..--*


35 36 37 38


The wife who pleases her husband would be in The directive for pleasing the husband


The wife who seryes and loves her husband is dear to Allah Serving husband as an act of charity Obeying husband in all circumstances Wife cannot repay husband's favours Books Also Avaitable in : Husband deserves utmost obligations



------ 41


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0bedience to husband accrues divine

Love for children and husband being the feature of a virtuous woman
Such women whose Prayer and good de'-ds would not be

forgiveness------------- 43 ----- 44
accepted----..--- 46

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Had prostration been lawful, wife would have been asked to prostrate
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before her husband

Women of Paradise
Allah would not even look at the ungrateful Gratifying husband is the primary duty of The cumed woman in the Prophet's




Home being the mosque forwomen

----------------- 48

Women should better pray in a dark goes out Stan accompanies a woman who Permission for women to go out in Permission to go out and its


Dismissing husband's favours makes wife's deeds go waste






-"'-----'--------- 90

Wife not allowed to observe additional fast without husband's permission-- 51

Obedience to and acknowledgement of husband's virtues is equivalent to Jihad- 52


Obedience to husband almost equivalent to attaining martyrdom The woman who is cursed lnciting wife against husband is prohibited Demanding divorce from husband debars one from Paradise The woman demanding separation is a hypocrite


53 54 56




going out How should women conduct themselves while Women should use side walk


57 58

----*-----are cursed --------------- 93 Women going out while adorning themselves ------_-------- 94 What is the virtue for women?
93 go out adorning themselves The punishment in the Hereafter for women who Seating the windows of the



Curse on the wife who leaves home without her husband's permission---- 59
Allah's wrath against the wife who leaves home without her husband's permission- 60





Houris cursing the wife who torments her husband The woman blessed with Allah's mercy An unthankful wife would not get Allah's mercy The first question to women on the Day of Judgement A disobedient wife does not perform her obligations towards Allah
No true faith without obedience to husband

Women not allowed to join funeral procession 98




her visit to graveyard would The severe warning to Fatima (WWM)that 101 have deprived her of entry into Paradiseon women who visit graves The curse of Allah and His Messenger


Wife should not obey her husband in a sinful act To displease and neglect husband incurs curse Wife should not adorn herself during her husband's
Not to neglect husband Not to be ungrateful to husband

and attend Urs






is Women sitting together with unrelated men 106 To look at and ogle an unrelated male is forbidden orother is forbidden--------107 To mix freely and sharing jokes with husband's



72 73 74 74 75 76 77 ------ 78

The two Places of PrivacY for women Rulership and worldly

----------------------'t 08

Serving husband inside home is the best deed It is Sunnah that wife wash husband's clothes To arrange for water for wudu, bath and call of nature Husband's obligations towards wife Reward for conceiving and delivering child. Great reward for conception and delivery Reward for feeding the

Awomangoingoutwhiledisplayinghercharmscommitsfornication--..----109 positions are not allowed for women ------------------111

Women should wear a thick scarf 112




A transparent scarf revealing complexion is forbidden


-Light material clothes should be supplemented

dressed The size of women's trousers


A fertile black woman is better than a beautiful sterile woman Bringing up daughters lovingly would deliver one from Hell The woman preceding the Prophet


for properly The Prophet's (ffiW)supplication for mercy and forgiveness

Kindness to children and obedience to husband would entitle a woman to Paradise - 82



in entering

Paradise------------- 84

Women obliged to wear clothes which cover their Women not allowed to wear shoes


---116 "'------""117 ----1 18

-----1 18

The woman with a palace beside the Prophet's in



Warning of Hellfire for the non-payment of zakah The directive for women for charity Women exhorted to give in

Women of Paradise

Women using trinkets cursed by Allah and Allah's wrath on




159 160

The directive to ensuring the payment of Zakah on jewelry----------------120 120

Awwabin Salat alTahajjud PraYer Salat al-Hajah Excellence, benefit and blessings of reciting the Quran Supplications and chants Ayesha's (t#lt5(,iup/) supplication being special to women Women's supplication in a Revitalizing faith Reciting it often before one's



124 125 126 126


The incident about Zaynab's


Earning money by handicraft and giving it in charity Directive and reward for giving gifts Reward for giving Reward for spending money on husband The beggar should be helped, be it little An incident about the exhortation for women's charity


-----------165 ---*166

Kalima Tayyebah : the best chant

128 129


Spending money on one's divorced or widowed daughter ---------------------130 Reward for charity towards one's kin Kindness to neighbours and the command for charity for them -----------------132 An act of constant charity and its

in the grave ----'-168 Protection against the dread of death and the punishment It removes sins


---------- 1 68

Its relationship with the divine throne




-------- 1 33

Subhanallah wa bi Hamdihi: Another chant Manifold reward Removes sins The excellence of the third Kalimah Plant of Paradise

169 169 169 169

Reward for lending ordinary objects such as a match box

135 136 137

Reward for charity given out of husband's assets Thanking one's benefactor
Reward for women who give out of household assets

lf one does not give in charity, one is denied bounties by Allah ----------..--138 Showing off one's favours deprives one of its reward More women in




The excellence of the fourth Kalimah Sayyed al-lstighfar



170 170

Why would there be more women in Hell? How can women avoid Hell?
Hellfi re for those who torment their


The Prophet's




quarters-17'1 Deliverance from every worry and sustenance from unexpected

Its impact on one's record of deeds 171 171

Only one out of ninety-nine women would enter Paradise Neglecting mother and obeying wife being a sign of the approaching Day
of Judgement

Fatima's (11lt5i0Ej ) cha nt protect Supplications at mornings and evenings which bring reward and Some special supplications for

Religious inskuctions should be there for women

It is Sunnah for women to pledge the oath of



Hajj being women's Jihad Women should stay indoors after performing Hajj Itikaf (devotional retreat) is Sunnah for women Miswak is a Sunnah act for
155 156

women--sins in a gatheringof expiation Supplication forthe The blessed durud ------

against trouble

'-------'----1V4 -------175



Some deeds which facilitate one's entry into



Women of Paradise

Women of Paradise




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Allah, the Creator of the world has granted a special place to woman and blessed her with such features and virtues which are the key to happiness and peace in life. Those endowed with knowledge fully appreciate this point. However, Western culture and the civilization of our

times have struck a fatal blow to this concept of

womanhood. As a result, homes and family life have been shattered. The serene atmosphere of home has been vitiated by the new culture. Women have been forced out of their secure and peaceful place in their homes and

planted in offices and work places. This has greatly disturbed their upbringing of their children and their obligations towards their husbands. Women have been
misled by the false slogans of equality, Under the influence of Western civilization women have deviated from Shariah. It has adversely affected their happy peaceful life and their modesty and chastity. Since Allah has created woman and brought her into being out of nothing, He knows well her character and conCuct. The Quran and Ahadith deal at length with the psyche and role and responsibilities of women. The Prophet (ffiW) is on record having related on Allah's authority matters governing women, specially those points which are crucial to her success in both the worlds. She is directed to lead a happy life in rhis world. The Quranic teachings and Ahadith explain clearly how women can lead life in accordance with Shariah. These sources guide her in every aspect of life. It is regrettable that while

men in our society manage to gain some knowledge of faith and Shariah, women lack it altogether. Owing to their ignorance they are unable to accomplish anything in both the worlds. There are many writings on women. However, the present work stands apart from others in many respects. In this work & I have elucidated with reference to hadith all the matters about women which may make their life pleasant and rewarding. It is through the guidance contained in Ahadith that women can find the way to success in both this life and the Next, They can enjoy a happy life. I have tried to cover all these points. So doing I have taken into account the female psychology and nature. A pointed reference has been made to such deeds of women which are discordant with piety. These might land them into Hell. Once again, this discussion has been made in the light of ehadith. We do hope that this work would be immensely useful for women. Its study would bless them with a happy life and the virtues of modesty and chastity. While leading a pious life they can make thernselves worthy of entry into Paradise. I pray that this work may gain currency among women and enable them to reap benefiti from it. May Allah keep them away from such deeds which incur punishment's in Hell and guide them to such deeds which facilitate their entry into Paradise. May Allah bless the entire Muslim community especially the women with the Straight Way, Sunnah and Shariah, May Allah accept my effort and bestow on me His pleasure which would be a source of reward for me in the Hereafter. May Allah grant me pardon and bless me with His mercy so that I am included in the category of the righteous and truthful servants of His. I am pleased that Mawlana Rafiq Abdul Majeed, Zam

1,2 Women of Paradise Zam Publisher, Karachi has brought out this work. May Allah bless this publishing house and reward him in both the worlds. May Allah accept his efforts in the cause of Islamic faith (Ameen)

Women of Paradise


Who is a virtuous woman that would enter



Rabi al-Awwal


Mohammad Irshad al-Qasmi Bhagalpuri June 2000 CE Teacher, Hadith, Madarsa Riyadh al-Uloonr Gaurini, Jaunpur (lndia)

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nnas (S}5@Fj) reports that the Prophet (W) (peace and blessings be upon him), said: "should I not tell you about the woman who would enter Paradise?" We requested him to describe her. To this he replied: She is the one devoted

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fully to her husband, and who gives birth to a large

number of children. When her husband is angry with her or scolds her, she placates him, assuring him of her total help and support, saying that she would not sleep until he forgives her." lTarghib 3, 37) The above hadith spells out.some features of the virtuous women. Such women would enter Paradise who are characterised with the followmg virtues: l. She is extremely devoted and loving towards her husband. She is upset over the slightest displeasure of her husband. Her devotion to him is total. It does not occur to her to displease him. Owing to such devotion to him she does not have any distraction. Again, on account of her extreme love for him, she finds it easier to bear with his ill teinperament. For one does not feel offended by the one whom one loves. AII this contributes to happy married life.

Both the partners enjoy domestic bliss. It is

commonplace that in the absence of mutual love, husband and wife are offended by even a minor irritant. If the wife

Women of Paradise


has overflowing love for her husband, even a hard-hearted husband would be drawn towards her. tt would make him condone her angularities. Out of love for her he would not rebuke her. Once again, it would ensure happiness and joy in family life. 2. In the sighr of Allah and rhe prophet (Wl such

women are praiseworthy who give birth to a large number of children. The prophet (ffiW) is on record having exhorted Muslims to marry fertile women. For the most important objective of marriage is to perpetuate one's race. A stronger Muslim community is its other advantage. It emerges from the above that Allah and His prophet (ffiW) disapprove those who are averse to having children or those who avoid the discomfort of bringing up children. They are concerned only with their own comfort and way of life. One may restrict the number of children on medical grounds. However, that is an altogether different point. Generally speaking, European couples do not want children. Or they are very particular about restricting their number to only one or two. So doing, they are prompted by their selfish ends. For it keeps them free and able to enjoy life. wIay Allah protect us against adopting such an attitude. For it is a great blessing to have many children. The PropheL (ffiW) said: "Marry fertile women. I would take pride on the Day of ludgement in the large numbers of my community." As to the proposition that a large family may entail poverty, ir is a totally false position. If children are brought up well, they would ensure prosperity and wealth for their parents. However, if they are not educated properly, parents are liable to suffer from poverty and other serious problems. Let us bear it in mind that children are a source of blessing for parents in both the worlds. They are like deeds

of charity which keep on benefitting others on a regular basis. Viewed thus, they are a source of virtue. Women would be rewarded for carrying and delivering children and for feeding them. Addressing women the Prophet (ffiW) told them: Are you not happy at the prospect of being impregnated by your husband? If your husband is pleased with you, you get the same reward which is due to a fasting person or the one engaged throughout the night in the acts of worship. As you suffer from the pangs of labour during delivery, the reward earned by you is not known even to the angels. A mother receives immense reward for every drop of milk taken by her baby. If the mother has to keep awake at night on account of her sick child, she gets the same reward which one earns for
freeing 70 slaves." (Kanzal-lJmmal 16,405)

According to another report, the Prophet (mH;) remarked: "A woman passing .through the stages of conception and delivery until the weaning of the child is like a solider that defends the borders of land of Islam. If she dies in this state, she is entitled to the same reward
which a martyr earns (Kanz al-ummal) In the above hadith another feature of a virtuous woman is described. She is so much attached to her husband that she cannot bear his displeasure. If he is angry, she assures him of her unconditional loyalty and devotion. She is not comfortable unless he forgives her. She refuses to sleep until he is happy with her. Glory be to Allah. This is the height of love and devotion. Can mociern wornen of our times behave thus. Even if the husband has a genuine complaint against her, it does not bother her, what to say of sacrificing her sleep for his sake. If women develop devotion to their husband, it would greatly improve family life. Even if the husband is

Women of Paradise


ill-tempered, her love and devotion would endear her to him. Nasai has cited the following report on the authority of Ibn Abbas (*)bW) that the prophet said: "Should I not tell you about a virtuous woman? She is extremely virtuous, gives birth to a large number of children and is fully devoted to her husband. If her husband is angry, she refuses to sleep unless he forgives her."
(Kitab Ishrat al-Nisa, p. 2 t 9)

Summarising the point is that there should not be any irritant between husband and wife. She should not do anything which might displease him. For the way to her entering Paradise lies in winning the pleasure of her husband.

should mention Allah all the time and at all places. There is much virtue in it. Those enjoying proximity with Allah and who are destined to enter Paradise are characterized with the above. As one gets used to mentioning Allah, nothing distracts him from doing so. Even if one is engaged in some worldly activity, his tongue keeps on mentioning Him. Women can follow the same model. While being engaged in domestic chores, they may keep on remembering Allah. 2. A thankful heart: To be blessed with a thankful heart is very important. For thanksgiving brings more reward. It consists also in not abusing any of the divine

bounties such as wealth and physical energy for

disobeying Him. One should not be inclined to any sinful act. For it amounts to be unthankful to Him. 3. Another equally important thing is that one be fortunate enough to be blessed with a wife who assists him in matters of faith which would bring reward in the Next Life. For example, if the husband goes on journey in the cause of faith or imparts religious instruction, she should not be attracted towards material benefits. She should not discourage him from undertaking religious work on the ground that it does not fetch any money. Nor should he be asked to give up that assignment and take up some worldly business. For it is common knowledge that women ask their husbands, working on a meagre salary in a religious institution, to give up that work and join some other profession with a higher income. They ask them to start their own business or go overseas for gaining wealth. All this amounts to acting against the interest of faith. If the husband is engaged in a religious ;tssignment which is not very lucrative, the wife should encourage him to adhere to the same assignment. She should not torment

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Wife assisting husband in doing good



.e+b cy'l ,\S-vi) Thauban (&)fSW$) relates: "Once we asked the prophet (ffiWl as to which deed is most beneficial. He replied: "The most beneficial thing is that one be blessed with the tongue that mentions Allah, with the heart that expresses gratitude to Him and with such a virtuous wife who assists him in matters of faith." (Mishkat, t98)
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In the above hadirh the prophet (ffil$) has drawn

attention to three virtues: l. The tongue that constantly mentions Allah. In other words, one should remember Allah all atong. This

may take the form of prayer or reciting the euran or sending blessings upon the erophet (W) or seeking Allah's forgiveness or glorifying or praising Him. One


Women of Paradise



him by complaining all the time of the lack of money and resources. Such a woman who assists him in matters of faith is in his best interest,. undoubtedly, such a wife is

religious, she would not enjoy his company in Paradise' Therefore, she should take steps for making him deeply religious so that both of them are blessed with each other's company in both this life and the next Hereafter'

It is a real life incident that a religious

scholar who

had memorized the Quran worked as a teacher in a religious institution. After marriage his wife told him that she would not put up with his paltry salary. For other women were rolling in wealth and resources. Their husbands were businessmen or worked overseas. As a
result, they had plenty of resources. She prevailed over him in giving up that job for material benefit. Such a wife is

Who is a virtuous woman?

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On the authority of Abu Umama (gVW\ it is related that the Prophet (ffiW) remarked: "A believing servant of Allah characlerized with piety gets another major favour from Allah, if he is fortunate enough to have a virtuous wife. A virtuous wife is the one who obeys her husband' He is pleased on looking at her. She makes it a point to follow his directives, especially what he says on oath' When she goes out, she looks after herself and his wealth."
(Ibn Maia, 133 and Mishkat, 268)

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highly undesirable. For she exchanged the eternal

happiness and reward of the Hereafter for the material gains of this life. The above directive also implies that she should assist her husband in all religious duties such as Prayer, fasting, charity and zakah. If the husband is lax not strict about these points, she should urge him to observe these strictly. She should awaken him for Prayer, encourage him to preach faith and exhort him to give financial help to religious institutions, mosques and needy people. Such a wife is a blessing for him. For this would bring reward to both of them in the Hereafter. It is worth noting that one preaching a good deed gets the same reward which is bestowed upon one who does good. Blessed is that woman who assists her husband in matters of faith, acts of worship and all good deeds. She should exhort her negligent husband to offer Prayer on the appointed hour, look after him and arrange for his taking bath and doing wudu (ablution). For all this facilitate offering Prayer on time. Such a woman would enter Paradise and facilitate her husband's entry. For, if he is not

Next to piety, there is the blessing for one in the form of a virtuous wife. Undoubtedly, having a pious wife is a great blessing. one enjoys domestic bliss. The above

hadith spells out some features of a virtuous wife: l. Her husband is pleased at he looks at her' It is an important attribute of a virtuous wife. What it means is that her life style and appearance are in line with the r,rrishes of her husband. This is what pleases him She should receive him with a smiling face. When he returns from work, he should not find her in a bad mood' Nor should she express her pain and other difficulties as soon as he enters the house. Nor should she dress shabbily' For

of paradbe this displeases her husband that notwithstanding all the resources, she does not care to put on a good appearance. Others would form a low opinion of the couple. For, if the house is not in a good shape, others would criticize it. It is ironical that women are very particular about their appearance when they go out. They are dressed in their best. They do it only for a show. It is worth noting that unmarried girls should not adorn themselves. It is permissible to do so after marriage and for pleasing husband alone. A woman should not appear attractive for the strangers. It is a sinful act. Such women are branded in Hadith as guilty of fornication. For they invite men to look sexually at them. At least, they want others to praise them. It is an evil act, running counter to the virtues of modesty and chastity. A woman should please her husband with her


Women of Paradise


A Virtuous woman would be free to enter Paradise by any gate ',jtt, *u j';, jG j,6 J6o'irt ,*rt;--r :4 ,rr"

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beauty and charms.

What is meant by fulfilling one's oath is that the husband should have such trust in his wife that he should


ask her to do something and feel sure about its

compliance. And she should oblige him, no matter how hard it might be for her. 3. Looking after the interests of her husband implies that she should not move around freely or develop contacts with other males. It is observed that some women move around during their husband's absence and do not feel shy of talking with other males. Likewise, she should not squander her husband's resources. On the contrary, she should ensure that his money is used prudently. Without his permission she should not give anything of his to anyone. She should not help her relatives or others out of her husband's money without his permission.

Abu Huraira (&)\st@) reports that the Prophet (ffiW) said: "A woman who offers five daily prayers, protects her honour and obeys her husband would be free to enter Paradise by a gate of her choice." (rarghib 3, .i3) It is an excellent opportunity for women. They have an easy chance to enter Paradise. Generally women neglect offering Prayers. Or they do so at the last minute. They should make it a point to say Prayers regularly, and serve their husband. It would ensure their admission to Paradise. Sharia demands little of women. They are promised the reward of Paradise for performing only a few duties, in comparison to men. It is easier for them to enter Paradise. The way to achieve this consists in shunning sins, praying on time and serving and obeying husband. This is the key to Paradise and they will have the choice to enter it by any gate.





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On the authority of Abu Hurairah (&Il5({fi) it is reported that when the Prophet (ffiW) was asked to
identify the best woman, he remarked: "She is the one who pleases her husband, obeys him unquestioningly, protects

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Women of Parad.ise

her honoui and does not spend anything without his permission .' lttttishkat, p.283 and Bayhaqi, 6, 416) She should be so well-mannered and gentle in nature that she should welcome her husband and speak to him with love, kindness and warmth. Her conduct should help him overcome all his worries. She should not make life
difficult for him. Nor should she lodge a plethora excessive quantity of complaints with him. She should not overblow a minor incident in order to incite him. For exaggeration, false reports and carrying tales ar.e bound to bother her husband. There are women who torment their husbands with a spate of complaints against their in-laws. This disturbs the atmosphere in the family. Under her evil influence the husband's relations with his own parents and family members are strained. It gives rise to quarrels. Such women are the enemies of their husbands. For they direct them to Hell. These women too, are destined for Hell.

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Note that the virtuous to enter amongst you are those who would be the first women would Paradise. When their husbands arrive, these be.given in be given a bath and perfumed' Then they would yellow and the custody of their husbands' They would ride by pearl like red carriages. They would be accompanied children." (Kanzal-Ummal 16, I7l) It is the height of excellence for women that the to virtuous and the pious amongst them who are devoted avoid sins' Prayer, fasting and recitation of the Quran, who in who serve and obey husbands would precede men by entering Paradise. It is an enviable rank to be held with their them. rhey would be admitted to Paradise along children in full glory. would Such women who lead pious life in this world enjoy abiding glory and precede men in the Hereafter'




A virtuous woman being an asset for faith

Women should make it a point to please their husbands with their charming manners and kind words. They should not disturb them by their complaints, Nor should they initiate a quarrel. Such behaviour would render these women as virtuous women who would be
complimented and gain entry into Paradise.


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:;5 .\vo/t :6.c4r) ". ;UJl.J'b;'JI ui ;LIJI According to Anas Ibn Malik (g\'@b\ ' the Prophet (ffiW) said: "Whoever is blessed with a pious woman gets
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Pious and virtuous women would be the first to enter Paradise

demands of faith." (Kanz al-ummal, 16, I l6) for A pious woman is described as an invaluable asset of a pious faith. It goes without saying that in the company life her woman one is blessed in both the worlds' In this pleases him husband enioys domestic bliss' Her obedience greatly. This, in turn, contributes to the better upbringing In the Next Life too, one would reap benefits'

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of children.

Abu Umama (g)f6's1b) reports that the Prophet (ffi.W)

of faith' For a pious woman assists her husband in matters

home. As a result, children too, become pious. These children are a source of joy and peace for their parents. Their good deeds would benefit their parents in the Next Life as well. In this age a pious woman is a valuable asset. For in this materialistic age everyone is given to a life of comfort and luxury, without any regard for virtues.

as Prayers, fasting and the euran recitation. Husband is thus in a better position to devote himserf to faith. Under her influence sin and obscenity cannot make their way into

It facilitates the performance of such religious duties

Women of Paradise

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A virtuous woman being a precious possession

opposed to this, if she is not sincere in faith, disregards Allah, His Messenger, and the Hereafter, she is liable to committing sins and colluding with her husband in evil. For example, a woman who is not pious would spend her time in market place. She would be keen on watching entertainment shows. She would insist on having a television set in her home. AII this would distract and mislead her children. It would reduce home into Hell. Ultimately she would land along with her husband and children into Hell. In this sense, she would be responsible for their drifting into Hell. One should keep away from such an impious woman, even if she may be beautiful and

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wealthy. It is a pity that men are attracted towards

impious, beautiful women. Such doings, they are reserving a place for themselves in Hell. When they witness the punishment for their misdeeds, they would be full of regret and remorse. However, it would not serve any purpose at such a late stage.

r hqr rt Abu Umama (*)lswjdra) reports rhat rhe propher (ffiW) told Muadh: "O Muadhl A thanksgiving heart, a tongue that constantly mentions Allah and a pious wife who assists in both worldly matters and practices of faith is far better than wealth for which people aspire.',
(Tabarani, Majma, 4, 226;)

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The best woman

A pious woman who helps one in matters related to both this world and the Hereafter is someone very precious. For it helps one lead a pleasant life in this world. Since she cooperates in matters of faith, it helps one avoid sins and lead a pious life. Being virtuous she leads a pious life and deters her husband from committing any sin. She encourages him to do good, which is immensely rewarding in the Hereafter. Viewed thus, she is someone very precious, the source of happiness in both the worlds. As

On the authority of Anas ($-i1b@Fl) it is related that the Prophet (ffig\) said: "The best woman is the one who is chaste and loving; who protects her honour and is devoted fully to her husband." 1Kanz, 16, t 70) One thus learns that wife's devotion to her husband is something desirable in the sight of Allah and His Messenger. For the Prophet (ffiW) is on record praising such women who have an overflowing love for their

husband. It is related about the virtuous women in Paradise that they would be devoted wholly to their

husband, though they would not be economically

dependent upon them. There are few women today who have great love for their husbands. At most they have a business like relationship with them. As interests clash, their ties weaken. Such selfish love is not desirable. The

marital tie would be maintained in paradise as well.

Therefore, there should be true, sincere love between the couple which may last in paradise as well.

There are few pious and virtuous women



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t)tbrir.a;-,1 Syeda Ayesha (#AfiW) reporrs rhar rhe prophet (ffiW)

said: "A true believing woman is like a crow with whiteness on the wings among a multitude of crows".

of Paradise 27 are not drawn towards piety. For example, some women who are obedient to their husbands do not take care to perform Prayers. Some are not particular about paying Zakah. Even if they observe the duties of Prayer and Zakah, they are apt to slandering and abusing others. All these acts are equally wicked. Some women are obedient to their husband and offer Prayer. Yet they are hostile towards their in-laws. Even. if they have good manners, they waste time on T.V. and other immoral deeds. Then there are some women who perform religious duties but they do not have any respect for their husband. In sum, their virtues are outweighed by their sins, especially the'ones committed with their tongue and heart. Such a woman is truly fortunate who avoids all sins and attains success in both the worlds.

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(Matalib Aliya 2,



A pious womanrs deeds equal to the deeds of seventy righteous persons:

. . .i,.



Abu Umama (*)ltilW) reports the prophet,s (ffiL) saying: "A pious woman amongst women is like a crow with whiteness on the wings.', (Matalib Aliya, 2, sZ) The above Ahadith make it plain that there are few pious women. Few of them perform such deeds which would take them to paradise. The above Ahadith appear all the more true in our times. As a crow with whiteness on
the wings is a rarity, pious women are hard to find. Women find it difficult today to protect their hearts and sight. rhey move about openly and indulge in all sorts of sins. They

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uL-,x|ur*5,lli;) "fG rlit t:J4i ar4tltupt Ibn Umar (*)Li\W) reports that the Prophet (W, said: "The deed of a pious believing woman is equal to the
deeds of seventy righteous persons, By the same token, the

misdeed of a wicked woman is equal to the misdeeds of thousands of wicked persons." (Bazzar, Kshf al-Astar 2, 157) The above hadith places great premium on a pious woman. It clarifies what a great reward is earned by her. A pious woman is characterized by her good conduct, her avoidance of all that is forbidden by Allah and His Messenger and by her faithful performance of all religious

Women of Paradise

(Ishrat al-Nisa, p. 540)

It is worth noting that piety consists in shunning sins. One may not do good deeds all the time. However, it is important that he should not.approach any evil. For example, one praying and reciting the euran should ensure that he does not mix up freely with the opposite sex. Women should be particular about approaching men. Likewise, the performance of religious duty should not be disfigured by abusing, slandering and quarrelling. Similarly, one should not indulge in immoral acts while observing religious duties. Such a woman who does not avoid sin, cannot be branded as pious. For it amounts to mixing something impure into something clean. If one indulges in sins, and performs some good deeds as well, he would not reap its benefits. Women should make it a point to give up all sins. If they have T.V., they should throw it away, regarding it as an evil enemy. It would help
them enter Paradise.

their Prayers, fasting and worship of Allah."

It is evident from the above that the pious women of this world engaged in Prayers and remembrance of Allah are superior to the houris of Paradise. The latter are the creatures of Paradise. They are not supposed to perform
any religious duty. Good deeds are done only by women in this world, Houris do not earn any reward for Prayer,

Pious women of this world better than

fasting, charity, pilgrimage, mentioning Allah and the Quran recitation. Women have thus excellence over them. One should not think that houris are better placed in that they are inhabitants of Paradise while women have to earn it the hard way. It should be realized that only women of this world would enjoy the bounties of Paradise. Houris would not be blessed with these. It is after hard work that one really enjoys its reward. A glass of juice is specially tasteful on a hot summer day, not in a coid evening. Women would enjoy the rewards of Paradise after having lived a hard life in this world.



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For whom are the eight gates of Paradise .rr[i


iir *t ):*:f re ]6'^1t,*tt;;:4:f" 'u t4'd V5 eu; 3 V'r ; W tit {;:6 };, 4r
\-dt qq, h)3 eA+,) " ":($j1ltfi1{1i{l, the Prophet (ffW) According to Abu Huraira remarked: "A woman who does not commit a sin out of the fear of Allah and protects her honour, serves and obeys her husband, all the eight gates of Paradise will be opened for her. She would be asked to enter through any of these."



Once Umme Salma (WitW asked the prophet (ffiW), "O Messenger of Allahl Who is better- women of this world

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or houris To this he replied: Women of this world are better than houris just as the outer garment is more pleasing than the inner lining. When she asked why it was so, he clarified that women enjoy a higher status in view of

Paradise has eight gates una *,""pi enter it by dint of their good deeds. Generally, one would


Women of Paradbe

be entitled to use a single gate. However, some men and women would have the privilege to enter by any of its eight gates. They would be so much honoured that all the gates would be opened for them. They would be free to choose any of these. Amongst the women enjoying this privilege would be those who are characterized by the following: l. A pious life: they are the ones who shun all that is forbidden by Shariah. They avoid every sin. They are particular about the five obligatory Prayers, especially Fajr prayer. Likewise, they make it a point to pay Zakah on their jewelry. They do not quarrel or curse others. Nor do they remind people of the favours done to them. They do not move around freely. They are very sensitive about inter-mixing with males. Unless there is a pressing need, they do not go out of their homes. Nor do they visit graves. They are not hostile towards their kith and kin. They avoid back biting and lead a life of segregation from men. Nor do they watch T.V. They do not allow T.V. in their homes. They do not watch movies, dance or any cultural programme with songs. They do not commit any innovation during the months of Muharram and Rabi al-Awwal. Summing, they do not indulge in any major sin. If they ever commit a sin, they instantly repent and seek Allah's forgiveness. 2. Faithful to their husband: They are very particular about being faithful to their husband. They do not impair their chastity by watching T.V. and cinema. Their virtue consists in their protection of their honour. 3. Obedience to their husband: They obey their husband in everything that is not forbidden by Shariah. They are not lazy in serving them. For example, they perform all their domestic duties on time. They comfort and console their

it. She is very particular about doing everything that pleases and
arrange for the same before he asks for comforts him. For such a caring and pious woman all the eight gates of paradise would be openedBelieving women are urged to follow all the above three feature in their conduct. Of these, the most difficult is the avoidance of sins. The other two points are relatively easy to follow. Here is an opportunity to enter Paradise. A little discomfort in this life and acting against the tide would help one enjoy the eternal rewards of Paradise.

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A compatible wife being an asset

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On the authority of his father and grandfather,

Abdullah Ibn Husain reports that the Prophet


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(ffiW) said: "The following four are man's precious assets- a

compatible wife, pious children, virtuous brothers and the provision of his sustenance in his home town."
(rthaf al-Mihra, 4, 457)

The above quoted Hadith describes man's most precious asset. One blessed with it leads a happy, peaceful
life in comfort. One enjoys its rewards in both the worlds' Of these, the most important one is to be blessed with a compatible wife. Compatibility in marriage is crucial. For it promotes mutual love and care. Those blessed with it do not have grudges against each other. However, if husband

husband in their sickness. If he prefers hot food or ablution with hot water, she should make it a point to

and wife are not compatible in their temperament, it causes much hardship. For example, if husband is religious-minded and wife is not, it makes life difficult. They would oppose each other on every issue. For one

of paradise would like to intermix freely while the other would curb it. One would be addicted to T.V. whereas the other would abhor it. One would like his children to receive religious education but the other would insist on admitting them to school. All this would create tension at home. However, if both share the same concerns, family life would be smooth and cordial. It is worth noting that wife being subordinate should obey her husband on every point except what is forbidden by Allah. She should not follow her husband, if he asks her to disobey Allah. In adverse circumstances, especiaily she should cooperate with her husband for smooth family life. Otherwise, her home would be reduced to hell. One is fortunate to have pious children. It is of great help to parents. Since brothers are close to one, their piety is equally important. One is likely to get timely help from his brother. One settled in his home town finds it easier to run his home. It is therefore reckoned as a great blessing. One learns that in comparison to working outside home town, it is better to have one's sustenance locally.


Women of Paradise


Abu Najih (*)'Ei,gJ;5l reiates that the Prophet (ffiW) said: He is not one of us who refuses to nrarry, even
though he can afford to do so." (Ithaf al-Mihra, 4, 437 and Kanz al-Ummal, 16, t l9)


it be realized clearly that Allah has made it

obligatory for both men and women to marry for a number of considerations of both the worlds. Marriage helps one overcome many problems and ills. Its first and foremost advantage is that the heart and the body enjoy peace. It

improves one's financial condition. The mutual

cooperation between the couple makes life easy for both of them. Allah, the wise Creator has made them dependent upon each other. Not only wife, husband is also equally dependent. A male finds it hard to run the house. One obliged to do so leads a hard life. Before marriage one may manage with the help of his mother and sister. However, at a later date life becomes tough. For without wife it is difficult to get food on time and to be looked after by someone when he falls ill. Marriage does not aim only at meeting biological needs. It is nonetheless vital for health and leading a happy peaceful life. One who does not marry suffers a great deal in his old age as he cannot get any support from children. For these and other reasons Allah has cursed such men and women who do not marry. In Islamic Shariah marriage is part of Sunna and an act of

Curse upon the men and women who do not marry


As reported by Abu Huraira (:*)b,fiF), the prophet (ffit*) said that Allah has cursed those men who do not marry. Likewise, Allah's curse is upon such women who refuse to marry. (Kanz al-tlmmat, t 6, t 6Z)

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worship. Those branding it as a burden betray their

foolishness and ignorance of divine wisdom.


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Domestic work by women carries the same reward as for Jihad

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Women of Paradise


r-Jtlr) " t{)t Damra lbn Habib (g.teMl reports that the Prophet (W) directed his daughter, Fatima to look after household work and her husband, AIi (gMi8tj) to be (rr/t

incharge of affairs outside home. MatalibAliya, 4, 39) On the authority of Ibn Habib, Ibn Qayyim points out that the Prophet (W) had decided the division of labour between Fatima and Ali (wj/rliefz-1. He decided that Fatima

household work whereas Ali would earn the bread. Household work included preparing food, cleaning the house and drawing water etc. (Zad al-Ma'd, 4, 40) One thus learns that it is the responsibility of wife to take care of all household work. She is obliged to run the house in the best manner. Among her duties are preparing food, maintaining and washing clothes and linen, cleaning the house, looking after household items, bringing up the children, storing food and arranging for pots and utensils. It is husband's job to draw water. She is not supposed to go out for any household work.

(ffli@il would look after

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Wife being the custodian of the house



relates that he heard the Prophet saying: "Each one of you has a master. Each one of you would be questioned about his subordinates. The ruler is incharge of his subjects and he would be questioned


Ibn Umar

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about them. The head of the family would be held


Womm of Paradise

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Anas (&XS@;jI reports that the Prophet (W) remarked in a reply to women, who had expressed their
jealousy for men who participate in lihad. They asked him whether any deed performed by them could entitle them to the same reward as it is for Jihad. To this he replied: Your engagement in your household work is as excellent as participating in Jihad." ltwatalibtliya, 2, 39 and Bayhaqi, 6, 420) Reference is to all the household work, be it related to preparing food or cleaning the house or bringing up the

(t./'r :u4+,r1/Y :qJb +u.r) " 2ta)l';i

children or managing household items. It is the

responsibility of wife to look after everything. The Prophet has spoken highly of such women who run the house smoothly. There is a big reward for it. They get the same reward for it, as is earned by men participating in iihad. It is regrettable that modern women under the bad influence of Westernization regard it as beneath their dignity to be engaged in household work. For them it is humiliating to clean the house and look after it. they employ female servants for domestic chores. Although it is permissible to engage a servant, if one can afford it, there is nothing wrong or humiliating in doing household work. On the contrary, it would fetch Allah's reward. It offers an excellent opportunity for women to earn this reward. It would help them greatly in the Hereafter. We should not be misled by aristocratic or Western way of life.

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Household work is wife's responsibility

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absolutely free. Husband should not interfere in it. othen'vise, it wourd disturb smooth functioning. Ailah has blessed women with the qualities needed for running the house. She can manage it best. Husband should acknowledge it. The above division of labour has divine sanction. Any interference in it would destroy domestic

responsible for his family members. wife is the custodian of the house while a servant looks after the berongings of his master. @l-Adab at-Muliad, p. 44 and Bukhat.i, 2, ZSJ) Allah has made men responsible for earning the bread and women the custodian of the house. she is obriged to run the house. It is her job to ensure the preparation of food, cleaning and managing household provisions. She should decide the menu and quantity of food. Likewise, she is responsibre for the setting of the house, especially of kitchen. The husband is supposed only to provide all the necessary items. He should not interfere in household affairs, He should not bother his wife on this count. He may take her to task for any wastage. Likewise, wife as mother is responsible for the upbringing of children. She may take a suitable course of action tinged with love, affection and expediency. In househord affairs she is

37 she was married. When she replied in the affirmative, he asked her how she treated her husband. She replied: I serve him to the best of my ability. The Prophet remarked: "Look after him well. For he might land you in to Hell or Paradise." (al-Targhib, 3, 34 and Ishrat al-Nisa, p, l7l)

Women of Paradise

The above Hadith makes it plain that husband is the deciding factor for his wife. By serving him well the wife can secure a place for herself in Paradise. By the same token, if she does not treat him well or displeases him, quarrels with him and avoid serving and obeying him, it would land her into Hell. In our times it is commonplace that wives look after their husbands in their youth out of physical charms. With the old age setting in, marital relations turns sour. Wife should serve and obey them in every stage of life for earning admission to Paradise. They should take it as a divine command. It would help them enjoy the bounties of

The wife who pleases her husband would be in Paradise

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Husband may be a blessing or curse for wife Ai t;,rlr;j rtt L3 ;,,

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ty tfr\r_f :cLJl a.,.-c .rt/r :!,..e;) Husain lbn Mihsan (gEWn reports that his maternal aunt called on the prophet (W). He askeC her whether


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/f :r*ir;, cg bi. tYl/r :,.-*.:Jl i5, u4d) It is related on the authority of Umm Salma (W$.&feD that the Prophet (WW) said: "lf a woman dies while that
husband was pleased with her, she would go to Paradise." (Bayhaqi, 6, 421 and Targhib 3, 33) One thus learns that the key to entering Paradise is to

please the husband. Therefore, wife should avoid displeasing him or quarrelling with him or irritating or

only in their youth on account of physical charms.

However, they avoid serving them in their old age. Rather,

disregarding him. A virtuous woman does not behave thus. Many women are not particular about looking after their old husbands. They have little use for them. However, old husbands are in need of care and attention, They need food on time. Some women are drawn to their husbands

Women of Paradise


within his right to demand it. Rather, she should do so

without being asked to do it. What is forbidden for her is
any immorality. She should not wait for specific directives from him. Rather, she should anticipate and arrange for all that he needs. He should not have to wait or remind her. For it might irritate him.

they are more attracted towards their chirdren. It hurts husbands. Such women are not entitled to entering Paradise. Almost the same holds true for some men who dote on their young wives and dismiss her in her old age. This is bad manners and amounts to denying her whaiis due to her. Such selfish persons cannot *uf. their way into Paradise.

The wife who serves and loves her husband is dear to Allah

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Ali ($ffiru#i) recounts the Prophet's



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The directive for pleasing husband

"Allah holds such a woman dear who pleases her husband is good mannered and defends her honour."
(IQnz al-Ummal, 16, 159)

women to fear Allah and to please their husbands. Were they to recognize the rights of their husbands, they would serve them day and night.

;J ! os.a 1 L-It .af l; ) " frt* -, i3ti la_t1 Ali (giw6) reports thar rhe propher tffi&l rold

Allah likes such women who love their husbands genuinely. Their love is not selfish or formal. It is only in
true love that one does not complain against the other. In the absence of love one gets angry soon. However, if love is sincere, one is not offended by lapses and shortcomings. Rather, one bears with these. Husband and wife should therefore have true and sincere love. Another feature of a virtuous woman which endears her to Allah is her concern for her chastity. She is not attracted to any man other than her husband. In today's degenerate society women mix up freely with other men, share jokes with them and regard it as their right. It must be noted that women are not allowed to mix up with men


Wife should find out what pleases him and follow the same, For example, if he loves hot food, she should ensure them same. If he is particular about early breakfast, she should arrange for it. Same holds true for his other preferences. If he asks her to dress properly, she should not refuse. He is

The prophet (peace and blessings be upon him; directed women to do such deeds which please their husbands, provided it does not involve any evil.

(Kashf al_Astar, p. I ZS and Kanz al_[lmmal t 6, t 4S).

who are not related to them. It is tantamount to

fornication and committing a sin. Allah and His Messenger have disapproved it. Therefore, utmost caution should be

Women of Paradbe

reports that the Prophet (W)

exercised on this couht.

Serving husband as an act of charity "1ri'ti,il-:i: ctlLi O'i;>n- Jl,r &t i,):f,,




On the authority of Umar (&)WUgr), the prophet


is reported to have said: ',The service to her husband by

wife is an act of charity.', (Kanz al-tlmmal t6, t69) As one is rewarded lavishly for spending his money in Allah's cause, in the same measure wives are rewarded for serving their husbands. Serv'ing husband is a very broad area. Included in it

are providing food to him on time, looking after his fersonal effects, arranging for his bath and ablution,

ensuring hot water for him in winter, washing and storing his clothes and mending these, massaging him, looking after him if he falls'ill, waking him for prayers, preparing bed for him, providing hospitality to his guests, getting food for him and his guests, waiting for him if he returns home late in the night and serving him hot food. In sum, all that pleases him may be taken as service to him. It would bring her the same reward which is due for an act of charity. A woman who cannot afford to give money in charity can earn the same reward by serving her husband well.

Obeying husband in all circumstances

said: the husband asks his wife to move the mountain, he is "lf perfectly within his right to demand it." (bn Maja, p. 134; Mishkat p. 283; Targhib, 3, 56) In order to emphasize the point the Prophet (ffigg) has referred to moving the mountain which appears as a hard and pointless job. Yet wife is obliged to obey him. She is supposed to follow his commands, whether these be hard or light, useful or pointless. Mulla Ali Qari clarifies that even if husband asks her to do a hard or seemingly pointless job, she should not refuse to do so. (Mirqat, p. 4zt) For example, if the house is clean and he asks her to clean it again, she should oblige him. Same holds true for clean clothes. On being asked to wash these again, she should not refuse. Even if she realizes that it is a pointless job, she should obey him. For this would satisfy his ego. He may ask her to do a hard job. She should try her level best to do it. If husband is ill or infirm or of a harsh nature, she should obey him, deeming it as an act of reward. She should not express her resentment. Nor should she disregard his command. It becomes hard to exercise self restraint in illness and old age. He needs greater care and attention in his old age. Such a woman rvould enter Paradise who serves her husband in all circumstances. He should die in a state that he is pleased with her, full of gratitude and praise for her service. By the same token it would be her misfortune, if he dies, displeased with her.

Ayesha (g$M)

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Wife cannot repay husband's favours

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Women of Paradise

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Abu Saeed Khudri (g{titdj!,.i) reports that someone visited the Prophet (W) along with his daughter. He introduced her saying that she refuses to marry. The

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43 Prophet (ffi) as to whom women are indebted most. To this he replied: "They are beholden to their husbands'" When I asked the same question regarding men, he
Women of Paradise

clarified that men should be indebted most to their

mothers. ffarghib, 3, 34) Before her marriage, a girl should serve and obey her parents. Once she is married, her top priority should be her husband. She is obliged by her marriage to obey and serve him. Men are obliged to serve their mothers. They should make it a point to obey and serve their mother and avoid hurting her feelings. They should please them, rather their wives. They should not neglect her rights in preference for their wives. If there is a conflict between mother and wife, he should make allowance for both of them. He should not neglect either. Let this be realized that wife and mother may be pleased in different ways while love should be

Prophet advised her to obey her father. She replied. By Him Who has deputed you in truth, t would not marry until I know what I owe to my husband. To this he replied: "A husband may ask her to lick his wound or pus. Even if she

does so, she cannot repay him. (This is a figurative expression, denoting utmost love and service. Of course, she is not obliged to do so literally. For these are impure
substances). Upon hearing this, she said: "By Him Who has deputed you in truth, I would not be able to discharge these obligations. Therefore, I would not marry. The

expressed for wife, mother may be pleased with his obedience. However, he should prefer his mother's
pleasure rather than his wife's.

Prophet remarked: "Do not marry her without her

consent." (Targhib, 3, 35) It is evident from the above that wife cannot repay what she owes to her husband. She should not think that she has repaid his favours. Rather, she should keep on serving him. Women are free not to marry, if they have a valid ground, They cannot be forced into marrying.

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Obedience to husband accrues dMne forgiveness

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g, j:ei$G';t J.,t^t g;:i::4 jtfr n,4ti J;;'i',i', '*, * etq:'&i6c)t:n:*-t jtfr';;t #tA, *

* gt ;t ;t71u t;';t ,rf

r/t :6.3,

:;.iA 4. e;r?j t$t




* "kt The following report is on the authority of Anas lbn

,ul'S ;ut (t:

Syeda Ayesha (64l1i[!gj) says that she asked the

Malik (s1$@;i.). Somecne going out directed his wife not to

Prophet's (ffiW) advice whether she should visit her father. He directed her to abide by her husband's command. When her father died, she sought once again
the Prophet's advice and he gave her the same reply. Then the Prophet (ffiW) sent her the message that in view of her obedience to her husband, Allah had tbrgiven her father. She did not visit her father in view of her husband,s command. The prophet (tfft*) reiterated the same point,

leave home. Her father lived on the ground floor while she lived upstairs. When her father fell ill, she sought the

telling her not to go out as he had not allowed her. The same command was enforced when her father died. In recognition of her exemplary obedience Allah pardoned her father. Given this, it is likely that she would also be
forgiven by Allah.


Love for children and husband being the feature of a virtuous woman #'itt ,f '^I J6

.* dt

?# e.!b .v

d"j ,yr,a6 &it #;





,*F j6


:g;ltaq )

Abu Huraira (gJlgrul#j) reporrs rhat the prophet (ffiM) said: "Amongst Arab 'woman the best are the euraysh woman who are affectionate towards children and look after the interests of their husbands @ukhari, 2260) The above Hadith highlights two features of a virtuous woman. l. Being affectionate to children: They are full of love and affection in bringing up children. Ungrudgingly they feed babies, wash them and bring them up lovings. They


e qi: Jl; Ll;if,

45 do not refuse to bear or feed children. They do not avoid pregnancy on the pretext of their failing health, Only those suffering from ignorance and given to luxury behave in the above manner. Nor do they hand over their children to female servants, who cannot properly look after them. There are working women who cannot train their children. Their children are spoiled by other women in whose charge they are placed. Let it be realized that such conduct is disapproved by Allah and His Messenger. European women are given to behave in the above careless manner. Shariah obliges mothers to bring up their children with love and affection. Such women who neglect their children do not get any support from them in their old age, which makes their life miserable. It is a common sight in the West that the old parents are neglected. As mother a woman has the responsibility of bringing up her children. She is supposed also to look after the children of her husband, b<,rn of his other wife. It is a rewarding and virtuous act to bring up other children. However, there are some women who resent step children. They torment them and act with hostility towards them. Far from looking after them, they reproach and curse them and neglect their food and drink. It is evil conduct. Were their own children to be treated in the same manner, they would naturally feel hurt. To torment step children or to look down upon them would land women into Hell. May God protect us against it. It is a blessing to get an opportunity to bring up an orphan child. One should look after him cheerfully. It would fetch a big reward. Blessed is the home in which orphans are treated well. If it is manageable, one should bring up orphan children, especially girls, and arrange for their marriage. Such conduct would bless women with

Women of Paradise


of Paradise


their company with the prophet in paradise.

Such women whose prayer and good deeds would not be accepted

(ilv/r :i-.-tJl,J(r**>, (;5;;; )abir lg1gpg) relares rhar rhe prophet (ffiW) said: "The Prayers and good deeds of the following three types of persons are not accepted: (l) The slave who flees from his master until his return and submission to the master. (2) The woman with whom her husband is displeased and (3) The intoxicated person until he is free from the spell of drinking. @ayhaqi, 6, 4t Z) Men are rncharge of women. The latter is subordinate. The husband is the authority for her, next only to Allah. A woman is more indebted to her husband than to her parents. Had Islam allowed prostration flor someone other than Allah, as a token of respect, the wife would have been directed to prostrate before her husband. A woman would go to Paradise or Hell on account of her attitude towards him. If she discharges all the obligations to him, she would be admitted to paradise. Given this, she cannot dare displease him. Allah has made him her life partner and she cannot lead Iife without him. In view of all these factors, she should make it a point not to offend him. If he gets angry, even without a valid ground, she should try to win his pleasure. Shariah directs wife to please him. Her prayer or good deed would nct be accepted as long as her husband is angry with her.

ut ,+* *t j:;, jC jE'^X )t;i'-i:lt',ir lV G,, e,';e q$l":;it2^* X3;,5$:t"6# fr J#$fu*;a, OC;TGG:$L4{L;4,iti,iv 4$ ,}.1:n'# *r; ;:



Had prostration been lawful, wife would have been asked to prostrate before hef husband 'A;t #f iu, dt ,f # J6'^u, ,*tt;:;:/ :f"







On the authority of Abu Huraira ($/ib@ff) it is reported that the Prophet (ffiW) made the observation: "Were I to give the command for prostration, I would have asked wife to prostrate before her husband." qirmidhi, 1, 138) Qays Ibn Sa'ad (V)'\x@t;5J reports: When I visited Haira, I saw Christians prostrating before Church fathers. On mv return I recounted it to the Prophet (ffiW), adding that he deserved such prostration. He asked me: Would you prostrate when you pass by my grave When I replied in the negative, he commented: "Were I to give the command for prostration, I would have asked wife to prostrate before her husband. For Allah has placed many obligations for him. She is obliged to respect and obey him." Syeda Ayesha $dAl/dJi-l) reports that once a camel prostrated before the Prophet (Wl. on observing this, his Companions Rallaw submitted: "O Messenger of Allahl Trees and animals prostrate before you. We are more entitled to have this privilege." However, the PropheL (ffi.W) said: "Worship Allah alone. Hold your brethren in respect. Were I to give the command for prostration, I would have directed wives to prostrate before their husband." ltttajma 4, 2t3)

Allah would not even look at the ungrateful women



)yt G ,jlrlr;i iir er;;i




Women of Paradise


*'fr, * *t j:;, gt'e $; &t e, ;i n,y ;;" ";fit ;i; J;g by Efu rrqs; eltG:s tlt jG ;kt
(rl/r:r.P; ,6.vj)
Talq Ibn Ali (g)!5(l!tj) states that the Prophet (W) said: "When husband invites his wife to have sex, she should oblige him, even if she is engaged in preparing bread. (She should not think of the inconvenience and loss in neglecting food in responding to her husband)
(Targhib 3, 38)


f: .tts V:t rf qi e




jE'iI J6'^L,*r;X


Zayid lbn Arqam (ll5(:!fi) reports that the Prophet (W) said: "A woman cannot fulfill her obligations
towards Allah unless she discharges her duties towards he1 husband. If her husband invites her and she is riding a camel, she should not refuse." (Targhib,3, 38) Let it be reiterated that man is incharge while his wife is his subordinate. Whenever he directs her to grati$ him, she should not refuse to oblige him. It is forbidden and incurs Allah's displeasure. Generally, women are not very particular about it and they neglect his biological needs. It affects their relations and mutual love. If she has meRses rr is ill, she should politely decline and convince him. fften do husband approach wives while the latter do not :ake it seriously. Such conduct is disapproved by the )rophet (W) . Wives should take care lest it might lamage their mutual relations which are very delicate and enuous.

*: * }ljl e'ti (r,r/r :r*o;, dW) "ti-6 X#, *+,p'6t qit




i; e"

t uFl



Women of Paradise

46i:u, P.<r ic i$ (,-JU ,9 ,nr/t :.rjl3.;JlC.*..) "i:i L*&$


Abdullah Ibn Amr (*) says on the authority of the Prophet (ffi1 that Allah would not even look at such a woman who is ungrateful to her husband. She cannot afford to be indifferent to him."
(Majma, 4, 312, and Bazzar and Nasai)

Gratefulness is a major virtue, For it makes one pious. Expressing thanks for one's benefactor results in the bestowal of more favours. A woman who is ungrateful to her husband suffers from the misconception that she is bding wronged and exploited. She does not put up with him. She has no love or regard for him. As a result, domestic life turns sour, notwithstanding wealth and other resources. Accordingly, Shariah forbids every such irritant which might sour mutual relations and love. Since women have to lead their whole life in their husband's house, they should take extra care, not to betray any ingratitude. For it would disgrace them. They should bear with any discomfort faced by them. They are bound to enjoy Paradise for the patience displayed by them in this life.

Grati$ring husband is the primary

duty of wife

;t:t *



e JG e,,*r'{;.;



gfy "ZqiStWi ,H "*,6i t:*ti:S-.lti;ts1!6 (r,rr/r

:d;Jt+ )

Abu Huraira (&)EW.;) reports that the Prophet (W) said: "When husband asks his wife to have sex and she refuses, the angels curse her until morning." (Bukhari,2,2s2)


Women of Paradise

The cursed woman in the Prophet's


*,b, j;

(W) sight j6 ai6qL,)6'ir,,*rffiV:x"


reports that the Prophet tWl said: "l abhor the woman who goes out of her house, without her husband's petmission, in order to lodge complain against him." lMajma 4,316) It is natural that while living together husbarld and wife may have some differences. It is common knowledge that they neglect each other's rights for a variety of reasons and on account of their ignorance of Shariah or lack of the fear of Allah. At times their interests clash. They, therefore, have complaints against each other. Even if they are hurt, they should not lodge their complaint. For it damages their mutual relationship. If the wife goes to her parents' house in a fit of anger, it complicates matters further. Generally women complain against their husband and mother in-law Umm Salma

Saeyda Ayesha (#i,Mrl reports that the Prophet (Wl said: "lf wife tells her husband: I did not get any favour from you", it lays all her deeds to waste'
(Iame Saghir 54 and Kanz al-Ummal 16, 460)

The note of warning in the above Hadith is very severe.

to their parents who are naturally upset. They try to redress it, However, it aggravates the situation. Women
should therefore bear with the problem. They are free to express their feelings of displeasure to their husband. A sensible husband is bound to appreciate her viewpoint. She should supplicate to Allah to enable her to win his

Dismissing husband's favours makes wife's deeds go waste

A word of ingratitude would reduce all her deeds to a naught. It is often noted that wife, in a fit of anger against their husband, dismiss 3lt his favours, complaining that she did not get any corhfort from him. Women tend to make a sweeping generalization as some differences arise or any of their expectation is not fulfilled or when they are subject to any discomfort. They dismiss favours done to them. They project themselves as victims who were exploited. Such comments are highly undesirable. These lay to waste one's good deeds. As to the wastage of good deeds, it implies that they would not fetch any reward. Bukhari (*!{$lW) reports that the Prophel (Wl saw in Hell a great majority of women in comparison to rnen. On inquiry he learnt that these women were there on account of their unthankfulness towards their husbands. Although their husbands looked after them, on the pretext of a minor complaint, they dismissed all their favours. Women should refrain from making such loose comments. They should try to resolve any problem with sincerity and seriousness. tf no solution can be found, they should put up with it. Husbands should also see to it that such a situation does not arise which may provoke wife's anger.



rik b;'rfr fr W8,

tr6 .;5,

* *t J';, {t LA; $i'iut ,er'*.G :}"

A7, 6 V:;l'a34t

46 ri1i6',k2

\Mife not allowed to observe additional fast without husband's permission


;s-;.o .r,lV)

*'*, 'u *t J';t Iti'e JE;'^u, ,gtt;i d) G"


Women of Paradise

"+ii! Ij'Jg,blY;-Ji:
(rJd.VAY/Y :gJUq,tVr\UP

6 o. . .t-r,.-t..,




A . r..



Women of Paradbe

53 :slrjJl 6e+r) "'ui&i


(rtlr :s.fri.r.,r/t

Abu Huraira (g)Vifu.Ui:6) relates that the Prophet (ffiW) said: "lt is not proper for a woman to observe fast without her husband's permission. According to another report, if she does so, it would not be accepted of her. She would be considered only as the one starving herself." (Majma, 4, 3t0) Wife is not allowed to observe additional fasts if it amounts to neglecting husband. It is likely that he might need her at any time. If he grants permission, she is free to keep fasts. Likewise, if he is on journey, she may fast. Let this be clarified that the above command is applicable only to additional fasts. It is not valid regarding the compulsory fasting of Ramadhan. If husband asks her not to fast {uring Ramadhan she is not obliged to obey him.

Ibn Abbas (VJVi.Wal reports that the Prophet (ffiW) told him: "Tell the women whom you meet that their obedience to their husbands and acknowledgement of their favours is equal' to their participation in Jihad.
However, such women are few".
(Majma 4, 308 and Targhib, 3, 34)

;; # W t,tU.'i

It is essential for good relations between husband and wife that the latter should obey him and acknowledge his favours. For both of these would strengthen their mutual relations. According to a report, some women asked the Prophet (ffi&\ as to what was equivalent to lihad for them. To this he replied: "Obedience to and acknowledgement of
your husband's favour s." lBayhaqi, 6, 4 I 7) Allah has indeed done a major favour to rvomen. They granted such a big reward for a small deed which is in are their own interest. For if they serve their husband, it would

For one is not to obey a creature in preference to the creator. The Prophet (ffiW) directed:

t... 2. ':.rt ,,,.2,..)4,,t. tii! XJ 9t-l Qli13 apt "A woman should not fast except during Ramadhan, if ....,.r<



her husband is present." lKanz al-ummal, p. 2t6) Shariah lnsists that women should take good care of their husbands. It is prescribed in order to ensure cordial relations between them.

Obedience to and acknowledgement of husband's virtues is equivalent to Jihad

endear them. Their husbands would be more drawn towards them and take care of them. At the same time they woulg earn a big reward in the Hereafter. As to the acknowledgement of the husband's favours, it stands for afflrming cheerfully what he grants. It should be accepted thankfully. No complaint should be made about it. For it amounts to ingratitude. Rather, she shotrld profusely thank him for his favours. She should openly acknowledge his concern and love, saying that it is much more than what her parents did for her. It would endear
her more to him.

* *t'J* jt r j6t;4;.)6 ilr,er rf6,/) :f" i* p6'r*:; iiy ^;ri, 6,i+t',r 4 :; #1 kt *


Obedience to husband almost equivalent to attaining mart)rrdom

;;tgt./,r J,{T Gi;l#L Jci,&t,et'{'# :}"


Women of Paradise

#,'i-.- q, *i:,il *,,:::i ri! dlkz.rj )jr T::!'f',.:', .rl"t43Jl., Pt Cei q

(,ib-!,ttt/\'r :!,lJl j*f)
Syeda Maimuna $*!W;n relates that the Prophet (ffi&) said: "A woman who obeys her husband, discharges her obligation towards him and is engaged in good deeds and is not dishonest about the self and belongings, she would get a rank next only to that of martyrs. If her husband is a believer with good conduct, he would get her in Paradise. Otherwise, such a woman would be married to a martyr in Paradise." lKanz al-[]mmal, 16, 144) It emerges from Hadith that obedience to husband and doing good fetch almost the same reward which is reserved for the martyrs. It is an excellent opportunity. Women get a rank next only to that of martyrs. Another point brought home in the above Hadith is that if both husband and wife are virtuous, they would enjoy the same conjugal relationship in Paradise. However, if husband is not pious, she would be married to a martyr in Paradise. Once again, it is an excellent opportunity for a virtuous woman.

W as !


W e fr'p g x;# i i, ;*5

"6 a';6

of Paradise angels until she returns to her husband'"




@ukhari and Muslin, 2, 782)



-f '{, }(;kt,er'i;-rA:f"


&.; it,i6 g0,)y "dttl ;-. St {e3 ri1 iti

Abu Huraira (Sjlllliitii) relates that the Prophet and said: "When the husband asks his wife to come to bed until she refuses to do So, she is cursed by angels morning." (Bukhari 2, 782)

"'e# (W)

onethuslearnsthatitisimperativeforwifetohonour the wish of her husband- If she does not have a valid


warn Otherwise, she would be cursed by angels' Ahadith Muslim such women who clisregard their husband's needs' has cited the following Hadith on Abu Huraira's authority. TheProphetsaid:''Ifwiferefuseshusband'soverture,sheis him' cursed by the angels on the high until she pleases (She may reconcile her husband through conversation or by fulfilling his need;" (Muslim,2, 185) (#W) Abu Hurraira (&)YiWi) reports that the Prophet cursed such women who refuse to gratify th'eir husbands on the pretext of menses or by opting for some delaying tactics. (Kanzal-Umma|, 15,

The woman who is cursed

*'iut j,* et

jE'i3 J6,'ift ert;; :f" A -..t [.1. "'e,'; # Biet Wi Vii: ert TrAi'un:r y(,i|kt

l6l) Itisclearthatsomewomenarehabitualoftaking both recourse to excuses, which is not good' Of course'

in husband and wife should be in a fit condition to engage sex. If she is incapacitated by illness, husband should

(vrrY/r :2J-,a 3LrJt+)

Abu Huraira (*)W{85) reports that the Prophet (ffi#*) said: "When a woman spends night on her bed alone on account of her husband's displeasure, she is cursed by

makeallowanceforit.Womenareobligedtogratifytheir is husbands. The Prophet has urged women to do so' lt

reportedonTalaq'sauthoritythattheProphetsaidthatshe should respond even while she is engagrdd in the kitchen.

56 Even if she apprehends some loss in kitchen work, she should pay more attention to her husband's need. As to the loss in kitchen work, it would ultimately affect husband. She is obliged to look after him. Ibn Umar (gllrrr&lpj) reports that once a woman called on the prophet (ffiW) and asked him as to what obligation she had towards her husband. To.this he replied: "She should not refuse him, even if she is riding a camel." In a variant report, the reference is to preparing bread in on an oven. Umda, p. tss)


of Paradise


Demanding divorce from husband debars one from Paradise ';;, it';A, (i,'n!..rl[i iil ',-*r A6fi :f" ,ut J:n

""nli:rt,;ult ri:,t;


b G*L Vi: Ub {;ld)



(Ylrgr :(J'Jri ,Y,Y:rjlryl ,\tAc/:*7tr

Inciting wife against husband is prohibited tA, *t j,;, j6 j6'ib J6 &, {;.r:i

Thauban (&)EftWl reports that the Prophet (W) said: "The woman who demands divorce of her husband, without a valid ground, would be forbidden from entering
Paradise." (Ibn Maja, p. 148, Abu Daud, p. 303 and Tirmidhi, p. 226) Divorce is something highly unpleasant in the sight of Allah, for it breeds hostility among families. Apart from giving rise to quarrels, it results in many ills, especially social relations are destroyed. The Quran insists on cordial social ties. In contrast, any disruption of these ties is forbidden. Those indulging in it are severely warned. It is


l#,)i, t*'i



V, a

*'tr;: -J; 5 V A'#t

:Ai(u, rjl.:j;l) Abu Huraira (*)'9M) reports rhe prophet (W) said: "He is not one of us who provokes the wife against her

husband or a slave against his master.,' 1Mishkal p.2s2) Some people are in the habit of inciting one person against another. Some women enjoy inciting other women against their husband. They put such ideas into their mind

on this account that the demand for divorce is

disapproved. According to Hadith, a woman guilty of it would not even smell the fragrance of Paradise, though one can smell it at a distance. It is common knowledge that husband and wife have minor differences. Wife may demand divorce in a fit of anger. Likewise, husband may behave in the same manner. Wife should be more particular about uttering such a word. For it would make the life of the couple miserable, especially if they have small children. Remarriage is very difficult in our society. As a result, the divorced woman suffers much. It might compel her into committing sins. Summing up, one's prospects in both this life and the Hereafter are destroyed. Satan is very keen on disturbing marital ties, which could pave the way for divorce. For it compels the couple to commit sins. Therefore, every effort

which makes them think that they are being neglected by their husband. It results in bad relations between the couple. For example, they would point that notwithstanding his ample resources he does not give her sufficient money. Or that he spends money on others while neglecting her. Thus they incite her against her husband. His good treatment of his family members, particularly parents, brothers and sisters is an excuse for criticising him.. AII such deeds are wicked. It is prohibited to sow discord between husband and wife. One should refrain from such conduct, for i[ would land one into Hell.

Women of Paradise 58 should be taken to avoid divorce. One may have to face

Women of Paradise


certain hardship in putting up with a bad marriage. However, those showing such perseverance would be
immensely rewarded,

would have abused this power at the slightest provocation' However, if there is no chance of reconciliation and both husband and wife are unable to carry on marriage, Shariah has made provision for separation and divorce.

The woman demanding separation is a

';:tr*kt * 4tol,# J(;'e', er{;-rA:f"

ttt:a!(l"; " Lwti3t'i"


Curse on the wife who Ieaves home without her husband's Permission

Aa$$ LG#t jG

Abu Huraira (&)Y{f&E;>) reports that the Prophet (W) said: "The wife who demands separation from her husband is guilty of hypocrisy." lMishkat, p. 284) Let it be realized that the demand for divorce or separation on little provocation is a wicked act. For it breeds enmity between the families of the couple. First, one should be careful in marrying in a decent family. After marriage, one should try his level best to maintain marital ties. It is human to have differences. Yet one should put up with it. Marriage is not child's play. Rather, it signifies the setting up of a new family. Divorce results only in a disaster. Neither man ner woman should think in terms of divorce. Some women are short tempered and myopic short sighted. If they are offended slightly or if their husbands do not meet their demands or in the case of financial disparity between her family and her husband, they demand separation. Every effort should be made to maintain and protect marriage. Both the parents should work for reconciliation. Marriage is not a plaything. One cannot keep on marrying every day. Rather, marriage is a life Iong relationship. Only the husband has the right to divorce because as compared to women, men have greater restraint. Had women been authorised to divorce, they

qi, t,itt'rb {G,i,


.,j!ol,) " gJ Ibn Umar ({,ilWt1gj$r) relates that he heard the Prophet (W) saying: "when a wife leaves home, in a fit of anger directed against her husband, all the angels on the high and all the objects on the way, excluding men and ;inn, curse that woman. It goes on until she returns to her



d* B

husband." (Targhib, 3, 39) Ibn Abbas (sJlSiUpi) recounts another Hadith to the effect that when wife leaves home without her husband's permission, all the angels in the havens, of both mercy and

divine punishrnent, curse her until her return to her

husband. As is evident from the above, there is a harsh penalty for the woman who leaves home without her husband's permission after a quarrel. She is cursed by everyone. First, she should avoid any quarrel with him. If such a situation arises, she should seek reconciliation when tempers cool down. She should not leave for her parents'home' Such a

woman is also cursed who leaves home without her husband's permission for some social visit. Let this be clarified that if he has not disallowed her visit in the

neighbourhood, she may visit her neighbours during his absence as well. For she has the permissign to do so. The husband should see to it that his wife is not confined to home. He should let her visit her neighbouls, friends and other relatives. For one owes rights to them as well. It accrues divine rewards. However, all this ls subject to the condition that such visit should not lead 1e any mischief.

recognize that after marriage they are subordinate to them and that they should obey their husband next to Allah and His Messenger (ffi{*\ . It is prohibited for them to go out without their permission.

If women display some patience and obey their

parents, even though it may entail some discomfort and do not go out without their permission in accordance with

Allah's wrath against the wife Who leaves home without her husband's permission

divine commands, they would be blessed with Allah's mercy in the Next Life.

4 b J;:; y;:C:


W A e;

P ;a

daughters. In modern Western culture wives take their husbands as their equal. It is beneath them to sene and obey their husbands. They regard it as a stigrna.. They do not

It is related on the authority of Anas (q1gi6rr) that the Prophet (ffi&) said: "The wife who'leaves home without her husband's permission is under Allah's wrath untilshe returns home and is reunited with her husb,and." (Kan2, t 5, t 60) One thus learns that it is not permisSible for wife to leave home without her husband's pernlission, even if there is a need to go out. Before rnerriage she is subordinate to her parents and after rtuarriage to her husband. Otherwise she may be deceiived by Satan. Unbridled freedom is abused by Satan. Olften do wornen leave home without the husband's permiss;ion on account of a quarrel. This is prohibited. For it drarws Allah,s wnth. Parents should teach this important lpoint to their

i;> 1* J(;kt',*, ,r;t G" yt e ile @i: e\1y.Vii: (n./r I :Jl^,J V \ "G:;) w &';

Houris cursing the wife who torments her husband


*s *:$i ,$1:;r otb.'i:ai6 i16lr,i t+:;:?tift:$

(ttor./ :*al, ,r,l ,llYr./ ,,-S.r", ,trf\r./ :6f*,.) Muadh (*)YW) reports that the Prophet (ffil$ said: "lf a woman hurts her husband, his mate in Paradise says: "Do not hurt him. He is there with you for a short time. Soon he would leave you and join us." (Mishkat, p. 281, Tirmidhi, p. 222 and tbn Maia p. 145) The following are not good deeds: To neglect husband on account of*his poverty or good nature or old age or infirmity and not to look after him. Such women who are guilty of it are cursed by houris. These women are deprived of Allah's mercy. Their husbands are in this world only for a short time. They are destined for the Next Life soon. It is often noted that as husbanci grows old and weak, unable to earn money and wife is financially dependent upon her sons, she neglects her husband. It is downright bad, for in his old age he needs her greater attention and
q ry $ Ct; ii:t "4) *2u""*1,!:ri,E't

i6lkt * *t * 4, * ^*,,![i iil u4 )A G"

Women of Paradise 62 care. Such women are cursed by houris. Rather, it is the time for serving him which would entitle her to Paradise.

,F, A uvi?;r i; <&;lr;i iil ,e:f;; i), :;"

"ittrt,6;, U,1;:;,i, :ry,ir;; V:;:

The woman blessed with Allah's mercy

63 to Paradise and the latter to Hell. Or, if wife is pious and husband is wicked, the former would enter Paradise and the'latter would be consigned to Hell.

Women of Paradbe








Abu Huraira (*)\.Wl reports that the Prophet (ffi&\ said: "The woman who wakes up early in the morning, offers Prayers and wakes up her husband for Prayer and sprinkles water on his face, if he does not get up, is blessed with Allah's mercy."
(Abu Daud,





The Qur'an makes it plain that everyone would be adjudged in relation to his deeds. Let us reflect now on our ultimate end.

An unthankful wife would not get Allah's mercy



185 and Kanz al-Ummal, I 70)

Reference is to a virtuous, pious and devout woman who offers Tahajjud Praye'(. She is devoted to offering Prayers and reciting the Quran. Moreover, she urges her husband to engage in worship. She is the first to get up in the small hours of the night. She makes it a point to wake up her husband. For in the small hours of the night one is

likely to gain nearness with Allah. It is the time for invoking and supplicating to Him in full humility. If
husband finds it hard to get up, she should sprinkle water on his face in order to make hirn rise for the Prayer. Such a women who assists her husband in matters,of faith and urges him to engage in worship is a blessed women. Such women, especlally the young ones, are rare in our times. They are not particular about Praying in the small hours of the night. It is hard for thern to offer even Fajr prayer, what to say of Tahajjud Prayer. Let this be realized that the following spectacle would be watched by everyone on the the Day of Judgement. If husband is pious while wife is wicked, the former will go

(tro/tr :Jt^,Jl ;;5) Ibn Amr (kll.r(!Fj) reports that the Prophet (ffi!#) said: "Allah does not bestow His mercy on a woman who is not thankful to her husband. She is dependent upon him." (Kanz al-Ummal, 16, 165) The above Hadith describes that Allah's mercy would be bestowed on a woman who is thankful to her husband. She does not complain against him. She is not engrossed much in economic status, and home. She does not criticize her parents for her marriage to him. Nor does she complain against her own fate for being married to him. She dces not dismiss him as a good for nothing fellow. Such thoughts or remarks betray ingratitude. According to Hadith, such ingratitude lands her into Hell. Allah has ordained everyone's fate. He has decided what is best for each one of us. Some are poor so that they may seek Allah's bounty while being thankful to him. Some are prosperous so that they may thank Allah for all the flavours and help.the poor and the needy. If wife is not thankful to her husband, she would not develop true love


yl Aiit p.$ <Giy>

,f" ';i i, "'^X


Women of Paradise

for him. For, she would be looking all the time for some complaint. In this case there would not be cordial family life. Rather, it would be miserable. One cannot easily
change her husband. She should therefore be reconciled to her fate. She is destined to enjoy the blessings of Paradise.

For she would be rewarded in the Next Life for her


Womenof Paradbe in early age has a lasting effect. After being taken to task for Prayer, women would be asked about their conduct towards their husbands. The working women of the day neglect their duties towards the husband. They do not provide even food to them. Such

neglect of duty would be punished on the Day of


The first question to women on the Day of Judgement


Anas (&ll6iUFj) reports that the Prophet (ffiW) said: "On The Day of )udgement women would be asked first about Prayer whether they had offered it on time. Then they would be asked about their behaviour towards their husbands." (Kanz al-{tmmal I 6, I 65) In the grand assembly, which would be a terrible day, all Muslims, men and women would be asked first about Prayer. They rvould be taken to task on this count. Anas k!8W61reports that the Prophet (ffi) said: "On The Day of Judgement the account would be taken first of Prayer. If one stands this test, he would be recompensed well for his other deeds as well. If this account is not clear, he would not get any credit for his other deeds." game'Saghir, p. t6s) Women are not very regular about Prayer. Particularly young women do not pray on the pretext that their clothes are soiled by their babies. These pretexts would not be taken as valid on the Day of Judgement. They would realize their lapse when they face punishment. Women should therefore make it a point to offer Prayers. The elderll4 women should instruct the young in it. E'or a habit formed Gy$,4tiirst g,|t' JtrG;b,rjr:;" (r'r'r/r'r :Jl.,Jl;f ,e#JlJ{l) 9t Ji; e W



e qi,p
i,. ..'ct

;n,& *t j;

A disobedient wife does not perform her obligations towards Allah


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*: *

,rqt, clil "Vj)) Ibn Abi Aufi (S)6@!*j) reports that the Prophet (ffi) said: "By Him Who controls my life, a woman cannot discharge her obligations towards Allah until she discharges her duties which she owes to her husband."



(Targhib 3, 36)

It is evident from the above that man has two sets of

obligations: l. Duties towards Allah. Man's foremost duty is to obey Allah, to perform the obligations ordained by Him, to remember and trust Him, to serve and worship Him and to turn to Him for everything. 2. Duties towards fellow human beings: One is obliged to perform the duties which he owes to fellow human beings. He should hold the elderly in respect. Likewise, one should serve and obey his superior. By the same token of logic, a woman is obliged to serve her husband, in place of her parents. He is for her, next only to Allah. She must obey him. Since men and wornen are

Women of Paradise 66 interdependent and marriage is for the same purpose, the above command about obligations must be observed fully.

67 Allah and His Messenger have placed her in his custody

Women of Paradise

Accordingly, the Prophet (W) said that a woman who neglects her husband is the one who fails to discharge her obligations towards Allah. For it is Allah Who has directed that the husband be obeyed. There are some women who are devoted fully to acts of worship yet they do not obey their husbands. Such women are exhorted to take care. For any neglect of husband amounts to disregarding the obligations towards Allah. For both the commands originate from Allah.

For any neglect would kill the spirit of command.

and subordination. Since she willingly enters this relationship, it is expected of her to meet its conditions. She should cheerfully discharge her duties. If she obeys
him, except what involves a sin, she would be obeyed by those working in Paradise.

Wife should not obey her husband in

a sinful act

W) 6.y) :ui$t G't;:'ti' W*rti iil',,1.t'*.c


No true faith without obedience to husband iJir e, )tL ,to" *t *t j';t jG jC'^X*5tI L. ..,...7.-,. . ..6..s'et z.)tt..O7.. ! tt.6.. Le;u t<Jt-jJr V:il e qi ,,.z gh])l g)v 'c\t) ri t A-t

(v,rt/r uJt {)

(rr/r :r-oir; r "

Muadh (g)\s@b) reports that the Prophet (W) said: 'A woman cannot taste true faith unless she discharges the

# # #'ret

duties which she owes to her husband. She should respond to his call, even if she is riding a camel. (She should obey him even, if she is engaged in something
important. She may not feel the urge yet she should satiss/ her husbanq ffarghib 3, 36) It is clear from the above that a woman cannot enjoy true faith, if she does not obey her husband. If she neglects him, she cannot grow into a true believer. She should respond to his demand and please him. The spirit of true faith develops such conduct, which has rewarding results in both the worlds. True faith signifies that one should faithfully discharge his obligations. Since husband is next only to Allah and His Messenger, the wife should obey him.

Saiyeda Ayesha ($f\$fiW) reporis that a woman belonging to the Ansar had got her daughter married. The latter had, however, lost her hair. She visited Saiyeda Ayesha (&XSW) and asked whether her daughter should plant another woman's hair, as suggested by her husband. Saiyeda Ayesha (WV,itW) told her not to do so. One doing
so stands cursed." (Bukhari 2, 284)

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"GG^it e)-i j6,ao;e rjijg Abdullah (V)bW$ reports that the Propher (ffiW) said: "Muslims are expected to listen and obey. They should not, however, do so if they are asked to commit a sin. There is no obedience in anything sinful.
(Bukhari 2, 1057)

*t'J'r; j6 ju *.,:l; ilr ,*:


qf4, f,,


Women of Paradise

O"l,) Nawas lbn Saman (k}lf$M) reports that the prophet (Wl said: "What is branded as sinful by Allah should not be done by anyone. Nor should any command be followed in this respect, even if such command is issued by husband, father or spiritual master. (Mishkat, p.32t)

(rrtu', :6!(l,ai*Jl

69 and (3) A community leader, whose leadership is resented by the community." (Ma'arifal-Sunan, p. al3) If husband is angry, wife should try to win him over. She should serve him in a way that he is reconciled with her. She should not leave him in an angry state. Today it is very common that women do not pay any attention to his anger. Nor do they take any step to quell his displeasure. Such a woman is cursed. Her Prayer is not accepted until she pleases him. However, if husband is given to getting

Women of Paradise

To displease and neglect husband incurs


* *t j';r',F J6,*..,)u Jr*4 qG * ;t :;"

G:n t U6i?;,t, .oirti'^3
(tvlr :c;.r,.j)

angry and is not reconciled, no matter what she does, the above does not apply.At times, wives get angry and neglect their husbands. They stop talking. This incurs divine curse.

Being subordinate she should not get angry. For it

amounts to calling into question his authority. It is against her role, At times this leads to separation and divorce, which is fatal for her. She suffers throughout the rest of her life. If the husband rebukes her by chance or on account of some misperception, she should bear with it in order to maintain good relations. Husband would be punished by Allah for his inability to appreciate such a divine favour as a good wife. yet women are not allowed to leave their husbands in a state of anger. Her displeasure or resentment directed at her husband cannot be justifie-d. At times, these women turn to acts of worship. Their acts of worship are not accepted either. Generally speaking, their anger stems from some misunderstanding. She should bear with it and try to reason with her husband. However,

Anas Ibn Mallik recounts that the (ffiW) cursed the following three types of persons: (l) One leading the communi,y though its members dislike him. Their dislike should have a reason validated by Shariah

i*, yl;'A, 13 Cv,A,*'F er- A; baW 4 N(&lf6i@) prophet

;16'; 5 $:ti6

and this should be shared by the majority of the community. (2) The woman with whom d is displeased with her. (3) One who hears the call to prayer yet fails to
turn up for the Prayer." (Tirmidhi, t,



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{6(: Llnt"

Saiyeda Abu Umama (riilV1ryd heard the prophet (ffiW) saying: "The Prayer of the following three does.not reach the heavens as a good deed. Rather, it is suspended in the heavens: (l) A slave who flees from his master until his return (2) A woman with whom her husband is angry

Or$l":iit atil aS,:r':2tJ*'n$ ;k, e,'; (tv/r :si,;) "oi-,t? 'n i't 7* )61i .L;AWGI: t;;i{

she should not get angry for


disturbs domestic

happiness and peace. Such an act displeases Allah. She should refrain from misconduct and follow the way to Paradise. Even if husband is unjust, she should put up with him. For this would entitle her to a greater reward and Paradise. The unjust husband would face punishment in

Women of Paradise patient, Allah restrains the this life or the Next. If one is injustice. The patient ones oppressors from inflicting any are helped and supported by Allah. It is clearly promised in the Qur'an that Allah is with those who act with patience and restraint.


fashion and display of beauty. Islam regards it as nothing short of fornication. A widow should not have a dirty appearance. However, she should not adorn herself either.

Wife should not adorn herself during her husband's absence


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Not to neglect husband gtri"t G i;&i" F3; i6'3t uui,v/t Ei: Lri,'lrd ,** ;; Li)a *G


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(*Nitfi$) says that once she visited her sister Saiyeda Ayesha (WiW.:) , while the former's husband Zubair was abroad. when the Prophe| (Wl sensed that I had worn perfume, he told me: "lt is binding on woman not to adorn herself while her husband is
Saiyeda Asma

abroad." (Majma al Zawaid 4, 3217) It must be realized that the adornment of woman is only for her husband. For it promotes mutual love and attraction, which in turn, strengthens society. They should satisfy each other's need within the bounds of marriage and chastity. It protects them against evil thought. It is, therefore, forbidden for wife to adorn herself for anyone other than her husband. It is a pity that women inside homes are dressed shabbily. However, they are dressed in

their best when they go out. It amounts to attracting

others. The above evil practice has made its way into Muslim homes under the influence of non-Muslims, who are not particular about the lawful and the unlawful. Nor do they observe the segregation of sexes. Rather, they are given to

Mihsan that she called on the Prophet (W\ and made some queries. He asked her whether she was married' When she replied in the affirmative, he asked her as to how he treated she treated her husband. '[hen she quipped: "l do not care about him", the Prophet (W) advised her to treat him well. For her entry into paradise or Hell depends upon it. (Bayhaqi, 6, 418) The Prophet (ffi) gave her the above advice in view of her reply which indicated her neglect of her husband' He directed her to treat him well in that her ultimate end is dependent upon it. If one does not look after husband, it amounts to neglecting him. Wife should take care of his food, clothes and comfort. Likewise, she should attend on him, if he falls ill. she should see to it that his clothes are clean enough for performing Prayer. All this should be done on a regular basis. Any neglect of this runs counter to the obligations of married life' In some houses it is observed that men get up early and do domestic work while their wives are asleep late in the morning' It is an instance of neglecting husband. It might land such women into Hell. On the contrary, their service to them and

:..-r.$l,Jg**> It is related about the maternal aunt of Husain ibn


Women of Paradise

Women of Paradise


ensuring their comfort would entitle them to enjoy the

bounties of Paradise.

which amounts to expressing ingratitude. For this would destroy their prospect in the Hereafter.

j;6:; *, "* e';,r;lt


Not to be ungrateful to husband


Serving husband inside home is

n- Ju.l i)r u*, ;L|t :;" F't',f$jgt t1$',r:i e J4 'U ,;6r;{t J:rLt :; tic) U',lC 1;ni3 S bt *t J'rn6. ,;ui t:* : $r; 4 A:j : 6j: 3|'* ll, W,#,rfi t q.;l

the best deed

It is related about Asma bint Yazid that she visited the Prophet (Wl in her individual capacity as he was with his Companions. He said: "May my parents be ransomed for you. I call on you as a representative of women. May I sacrifice my life for you. No woman knows about my visit to you. Nor have I consulted anyone. Yet I represent their viewpoint. Allah has no doubt sent you in truth to both men and women. We profess faith in your message. We women fulfill the needs of our men while being confined to our itouses. We bear with the hardship of delivering and bringing r,p children. In contrast, men earn more reward for offering congregational and Friday F.rayers, calling on the sick, joining funeral processiofls, performing Hajj and more importantly, participating in lihad in Allah's way. When these men leave for Hajj, Umra and Jihad, we look after their belongings. We prepare clothes for them and bring up their children. Given this, O Messenger of Allah, how can we equal them in earning reward (They appear to overtake us in this respect)." The Prophet (W) turned to his Companions (W),ViWEr;) and asked them whether they had listened to what she said. He greatly appreciated her observations. The Companions (i{El6i&!pi) said: "We are not aware of any other woman who is so perceptive." Then he turned his attention to her and told her: "Go and inform all women that your good treatment of your husband, looking after them, and obeying them are equal to the excellent
deeds performed by men." This greatly pleased her and she

kt #





i';i u$'riirr:r

6iiJl ..r^>t .u-,. ) Saiyeda Asma (ViAV$W) reports: "Once the Prophet (Wl passed by a group of women and we greeted him. He told us: "Bewarel Do not be ungrateful to him who does favours to him. When we requested him to clarify this point, he told us: "For long you lead life as subordinates to your parents. Then Allah blesses you with husband and as a result you get children and economic means. He spends his money and time on you. Even then when you are displeased with him, you accuse him of not having done anything for you."
r\r o/\ 1'

Jjtlrt e4+,


l. /t'r :,rrtr.


(al-Fath al-Rabbani, 15, 230; Kar,z al-Ummal, 16, 165)

with the bounties granted to him, no matter what be their quantum. One may not be satisfied with his financial status and resources. Yet he should be thankful to Allah for all what he has got. One should be grateful tc him for his position. The same attitude should be adopted by women with regard to their husband. They should not complain of what is lacking. If they feel hurt on any count, they should better think of the favours done by them and not utter anything
A true believer should reconcile f'rlly

left, glorifying and praising Allah." (Bayhaqi, 6, 421)


Women of Paradise

Women of Paradise ?vb


It is Sunnah that wife wash husband's clothes

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Saiyeda Ayesha ffiXf,(M) says: "l used to wash the Prophet's (ffiWl clothes and remove impurity. Then he would put on these clothes and go out for offering
Prayers." (Bukhari t, 35)

"alht Ai*.

* *t*'^tlru-t,

(r.Ur:a+b OD".y(A Saiyeda Ayesha (|6,jl(i!W) relates: "l used to store water for the Prophet (ffiW) in three pots: (1) A pot for toilet and wudu, (2) Water for cleaning his teeth with miswak and (3)
A pot for drinking water. (bn Maja, p. 30)

For maintaining and developing cordial relations between husband and wife it is essential that they look after each other, cooperate in everything good and take steps for providing comfort to each other. In its absence their love might weaken. At most, they would discharge
their duties formally. Men are obliged to meet all the financial needs of their wives. This is done in order to ensure smooth marital relations. Husband should pay all the bills. Women are expected to do domestic work, serve their husbands, arrange for their comfort so that they may earn the bread with full concentration. Amid the duties of wife, washing the husband's clothes is a duty. This does not mean that she should be reduced to the role of a washerwoman. While taking into account the financial condition, her health and the quanturir of domestic work, she should take care of her husband's clothes by way of washing these. Saiyeda Ayesha (ffiftN;$), the Prophet's (ffiW) wife used to wash his clothes. A woman doing the same would have the privilege of following Sail:da Ayesha's ((W!,W) excellent role model.

Domestic work is the wife's assignment. Included in it is providing all means of comfort for husband. Husbands are often exhausted at work. Women are therefore obliged to provide for their comfort. It would earn them a big reward. The Prophet (ffiW) used to do miswak, in line with the practice of earlier Messengers. Saiyeda Ayesha (t[[*E5i{!tr) made it a point to arrange for it. At night one might need drinking water, especially during summer. She provided water for the same. Since the Prophet (ffiS$) was habitual of offering Tahajjud Prayer, she stored water for toilet and wudu. It is important to store water. For it may

not be readily available at night or the early hours of morning. Before going to bed, water should be stored for
use at night. Women should take care of all these points.

Husband's obligations towards wife?

j6 y; is;*titfrtl t: -ii;?ttsr;ri# j 4$y44i;iiv



i #; J;" tti*;:':y (r,ugr :a!*.r; ;;!t e$:'rt t't * $: ii. r:t y, Hakim Muawiya Kushairi says that he once asked the *

J;U &

To arrange for water for wudu, bath and call of nature

* *t,l;f'e;t Jk utq;.556 ii.I 'e''"q6 :;"

Prophet (ffiW) about the obligations which husband owes to wife. To this he replied: "Feed her what you eat. Clothe her in the manner you do. Do not hit her on the face. Do not revile her. Do not leave her at a place other than her


Women of Paradise Women of Paradise

home." (Mishkat, p. 2st)


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(rr/r :r*;;,aqtr r.rl) "';!;J Amr Ibn al-Ahwas ('$16(!W) relates that while delivering his sermon on the farewell pilgrimage, the Prophet (Wl pronounced: "These women have
obligations and you look after their food and clothes."
(Targhib, 3, 33)

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15. )3

1lt q',*

This should be abundantly clear that both husband and wife have mutual obligations. They should look after each other's comfort. All the following acts should be avoided: To make wives work like beasts of burden, to rebuke them without any offence, to degrade or reproach them, to speak ill of their family members, to lose temper at the slightest provocation, to enjoy life outside home while forcing the wife to lead life miserably, and to be dressed well while not providing clothes to her. Shariah disallows all this. On the contrary, the Hadith exhorts that good clothes and quality food should be arranged for wife of a standard which is within one's reach. Let this be realized that woman has been created out of a twisted rib. She has certain temperamental problems. Men should bear with her angularities in view of the many gains which they derive from her, notwithstanding the problems in her temperament.

A,^i:t,r/G+3t e,lAthl anas (SJlI6@#r) reports that the Prophet (W) said: "Does it not please you to know that a woman is rewarded like a fasting person fighting in Allah's way, who conceives the child while her husband is pleased with her. As she suffers from the pangs of labour, no one realizes what rewards are in store for her. She is rewarded for every drop of milk fed by her to her baby. If she remains awake at night orr account of her baby, she is rewarded as much as it is due for freeing seventy slaves in Allah's cause. These rewards are for such fortunate women who are pious and
Glr-1,, r.A/t :613r


not ungrateful to their husbands. luaima

4, 308)

Great reward for conception and delivery n- Jtr i)r u*, e'"';i jG elit

$v * il:f" ',;q'* *t ,# erQn L?tii AW J:W

(r.,r/t :6.a.,,tvl/t'r :151 " i-"gt"il

W 4'i

Reward for conceiving and delivering child tt:ti, 'U't;:,b'i t$t ..... jC n- Ju.; j.l ,r*, ,.;t ;.;"

Ibn Umar (silbidgi{.) reports that the Prophet (ffiW) said that women get such reward for conception and delivery which is granted to the soldiers defending the
borders of the land of Islam. If she dies in this stage, she is rewarded like a martyr. (Kanz al-tlmmal 16, l7l and Majma, 3, 308) Allah has created women specifically for conceiving and delivering children and for bringing them up. Women


Women of paradise

Women of Paradise


have given Uirri, pious persons and Messengers of Allah. They enjoy a privileged position as being their mothers. Allah has infused into women a strong urge for motherhood. More remarkably, He rewards them for their role as mother. Women no doubt suffer great pain in delivery of children. They are accordingly rewarded in a measure equal to the reward for the soldiers defending the borders of the land of Islam. Women are thus rewarded in both the worlds. If they die during delivery, they earn the reward granted to martyrs. Since women are not obliged to participate in Jihad, Allah has compensated for it by granting them immense reward for the delivery of child. In our times, women avoid giving birth to children, regarding it as a great burden and discomfort. They should better think of its reward in both the worlds.

Bringing up children is innate in the female nature. Out of love for her child she is naturally drawn towards it. Yet it is

the excellence of Islam that it promises her reward for doing so. In the above Hadith reference is made to the reward for every drop of milk offered by her. Likewise, she is promised reward for the inconvenience faced by her at nights in bringing up the child. All this is reflective of
Allah's grace and mercy.

G, i;rtiy :;" bvi*#,n3 y'; Jtt{,s $1'\k &i )IrW ; "'rJrt y,H e :#'--{,'# i',y,4 Ag LL{ K;Il ,.t


Reward for feeding the baby t)>. t1 t /..,a,<.../, jG nJtr o.itr6r.; ,;t

Under the evil influence of modern culture some women regard feeding the baby as injurious to their health. This is a false proposition. Allah has made women for this role. Since their milk is the source of life for the baby, it cannot hurt them. According to medical reports, feeding the baby improves her health. It is immensely beneficial for the baby. For artificial milk cannot replace it. If she does not feed, it is harmful both for her and her baby. Women should not be swayed by false assumptions of modern culture. They should feed the baby as a duty assigned to them by Shariah. It would entitle them to a
great reward.

(r.rr/t :6^*..,fro;a"1

Anas (&)15()U!4) relates that rhe prophet (ffiM said: "After delivering the child when the mother feeds the baby, she earns reward for every drop of milk offered by her. When she remains awake on account of her baby, she is entitled to the reward which is granted for freeing seventy
slaves." (Majma 4, J1B)

A fertile black woman is better than a beautiful sterile woman jjr At ,p jG fiTi) dtr ,r*, ,,6. *t Ji\, G"

""'3iirstffi ;?'pjr:;
(rrv/o :,-it*il,,rY/v


i*+, 1fu 6rte,W'r/t r :;5)

This should be clearly grasped that bringing up children in a good manner is a source of earning reward constantly. It fetches rewards both in this life and the Next.

Maqil ibn Yasar ({"}'iMl recounts the Prophet's (mS}) saying: "Amongst your woman the best one is she who is affectionate and gives birth to a large number of children." (Kaiz al Ummal 16, 126; Bayhaqi, 7, 82 and lthaf 5, 297)







u a,)a1z sp',


Women of Paradise

Women of Paradise


Hermila ibn Numan says that the Prophet (Wl observed: "Allah loves more a woman who gives birth to a large number of children than a beautiful yet sterile woman. I would take pride in your great numbers in
comparison to other faith communities."
(Kanz al-Ummall 6, 124 and,lame Saghir,

"y', -; -$ *gtsl,i)i'y$;U

One serves someone best out of love. It prompts one

to arrange for his comfort. If a Woman has love for husband, it is bound to please him, no nlatter how harsh
he may be. In the absence of love she would not have any iattachment to her husband, which would have its adverse impact on domesti/c life. Ahadith therefore recommend such women as marriage partners who are full of love. The same holds true for such women who bear a large number of children. For it is premised. on their love and obedience to their husbands. Their close ties with their husbands would result in a large family. Such a woman is



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really fortunate and excellent. Ahadith therefore

recommend that she be chosen as wife. In Allah's sight a black woman bearing large number of children is preferable to a beautifulyet sterile womah.

Abdullah (g){$W)l reports that the Prophet (W) said: "Abandon a sterile beauti.ful woman and opt for a black woman if she bears children. I would ,.ake pride in
your multitude in comparison to other faith communities."
(rthaf4, 438)

4t it At;)i G;p o- Jtr j)r .,r, ,rir :;"

"il$ ri:sr1\*;t;

A similar report is on the authority of Anas (*),W@',. The Prophet (ffiW) said: "Leave aside a beautiful sterile woman and prefer her to a black woman who bears children." (thaf4, 438) The above Ahadith mention the following as the criteria for choosing women as marriage partners: (l) Such women who are full of love and affection and (2) who have the ability to bear children. A woman's modesty and chastity consists in her overflowing love for her husband. She should take every care for comforting him. His anger should not displease her. Rather, she should win him over with her love. She should please him with serving him and treating him in the best manner.

children. The Prophet ({ffi| would take great pride in the Iarge number of his community on the Diy of Judgment. It goes without saying that marriage with a sterile woman

It is evident from naaqil ,brru"^r':::;:r!{i!;?":" should marry a woman who bears a large number of

cannot increase the number of community. Children ensure the perpetuity of the race. It would contribute-.also to the multitude of the community. In every respect it would be a blessing in both the worlds. Even if one's child dies young, it would bring reward to the parents. For the Prophet (W) is on record saying that rhe deceased ch/d would take the parents to Paradise. If there is miscarriage, it w6uld also l'etch a reward. For the'prophet (W) has
promised the same. gharah lhya 5,29s) If one's child dies at a young age, he would intercede for his parents: tf he attains maturity, he urould be a blessing for his parents. All the good deeds and

Women of Paradise 82 supplications by one's children fetch reward for parents. All these blessings would not be shared, if one marries a sterile woman. If a woman is unable to bear children, one should not abandon her. For it amounts to doing injustice to her in that she is not to be blamed. Rather, one should reconcile to his fate. He should, no doubt, take steps for cure and supplicate to Allah for having children. One may gain success, thanks to Allah's grace and mercy.

Women of Paradise --T--


not'take to hitting them, if they ask for something. Rather, she should persuade them lovingly. If it does not work, she might resort to light punishment. For constant rebuke and puniqhment make the child indifferent and insensitive.

Kindness to children and obedience to husband would entitle a woman to Paradise jlr oL, ,ut:):;, jE jv e) i) G"


*Vr*6 b:$itia$,:,Lt.t)tt s\6 ;k,

. 1.


;k, * u, j:,'{t ii: "^4r; ;,1" gr,iJa@Siyvl';'$:&* y ti gi:ie yril j\ei fi";i'-t;t *'iu,,k dt ed J;rJt UC ;3 W)
Wil:;: llt+,16

Bringing up daughters lovingly would deliver one from Hell

iJ= ljlr,
Saiyeda Ayesha (W(N1W ), the Prophet's (mP;) wife reports: "A',voman along with two daughters called on me. She asked for help. I had only a single date which I gave her. She distributed half of it to each of her two daughters. Then she left. When the Prophet (m$g) came, I recounted this to him. He remarked: "One who is tested through diughters and treats them well, would be delivered from Hell." 1al-adab al-Mufrad, p. s2) Bringing up children is a source of great reward. All that one spends on children, while avoiding extravagance and such items which are forbidden by Shariah, would fetch reward. One would be suitably recompensed for it in the Hereafter. Ahadith emp,hasize that the girls be brought up


v/t :oyl t r-rtd

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:,-itdl ) "liijt'r;i's

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ebd Umama Bahili (kll5([F,j) reports that the Prophet (W) said: "lf women bear with the hardship of the delivery of child, are kind to their children and do not disobey their husbands, they would be ddmitted to
Paradise." (lthaf 5, 401 and 4, 527 and Bayhaqi, 6, 409). Some features of a woman destined to effet Paradise are described in the above Hadith. Included in these is her

perseverance drrring the delivery of the child. Such a woman earns a great reward. Women under the spell of modern culture abhor bearing more than one or two children. Allah and His Messenger (ffi| speak highly of such women who give birth to a large number of ct{ildren. The Pro.phet's (ffiftS) directive is based on the same consideration. If a woman resents the hardships of the delivery of the child and the upbringing of children, she would not be willing to bear children. As to bringing up children with care and affection, it implies that she should

properly. It is a highly rewarding act. The reason for emphasizing is that it is generally held that daughters would leave home after marriage and they would not be able to repay the favours done to them. Nor is any

monetary return expected from them. In contrast, there are expectations from sons. Furthermore, parents are burdened with the marriage expenses of caughters. In view of all thesereasons, great a reward is promised for looking after daughters well. Further details of this point are covered in the author's other work Shamail Kubra (chapter 5)

parents house. As a result he would not have received due attention. Had he remained with their mother, he would not have been brought up so well as their step brothers and sisters. She would have been more engaged in bringing up her second husband's children. Her excellence

The woman preceding the Prophet entering Paradise



lies in refusing to remarry for these considerations. However, as her child grows up, as for example, her
daughter is married, that widow should remarry. For there are many temptations for a woman outside the fold of marriage.

'*, *u

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tt$1"y*:t ag

'The woman with a palace beside the

Prophet's in Paradise
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io) ;; L'#i71t ti'S.;,t *t :;t 4('


:Jbrl 6"a, .,5J-.f l, t' $f o ;6rlJl .-rt .iI ) It is related on the authority of Abu Huraira (g)V'WVr) that the Prophet (ffiW) said: "l would be the first to open the-gate of Paradise. Rt that time I would see a woman
preceding me. when I would ask about her identity (in that she would be the first to enter Paradise), she would reply: I am the one who refrained from remarriage after my husband's cleath in view of my orphan son." (Ithaf at Sa'da, 5, 407 and Maima al-Zawaid 8, 152) It is enviable that the above-mentioned woman made



:r L;iU;t *1iJit;t"x1?4;6 itt


(flgf .:rA,9:I ,t.v/o:orulqlb.rl)

a great shcrifice for upbringing her children while

observing religious duties and protecting her modesty' She sacrificed her youth for her child. She did not accept the comfortable life which she could get on account of her remarriage. Such a woman would precede even the Prophet (W) in entering Paradise. The pointed re

is to a widow who does not remarry on account

upbringing her child. Had she remarried, her child wou have been neglected. He would have been sent to his

Awf Ibn Malik (9iYi,WF; reports that the Prophet (ffi&) said: "The widow who leads life patiently along with her children and I would be togethcr in Paradise like the two fingers of my hands." (Ithaf al-Sa'da 5, 407 and al-Adab al-Mufrad p. 31) Reference iq to the widow with a baby and she does not remarry on account of bringing up the baby. For, had she remarried, it would not have been in the interest of the baby. For in marria8e, the children of the deceased husband are not welcomed. Even if the mother takes them to her new house, they are neglected as children are born to her of the new husband. It gives rise to unpleasant situations. That widow might have suffered much on account of lack of resources and worries. She foregoes a life of

e dW


Women of Paradise

comfort and joys for the sake of her child, Since she
displays such selflessness and perseverance, she would be blessed with a palace beside the propheL (W). Let it be

Women of Paradbe


seclusion. It is worth-noting that segregation is highly

recommended for women. Even inside their home, they are directed to pray at a placb with minimum exposure.

clarified that the above reward is for the widow who

observes her religious duties. It would not be bestowed on a widow who is wicked or neglects prayers. ghe should not

Women should better pray in a dark room

lead the rest of her life as widow. Rather, when her

children grow up, she should remarry. For life is very hard and full of ternptations for a widow in our times.

*'fr, * *,

iL }r;i'ilr'dr,*$t j) ,X" "ieLW A.{5 yt ei'A 'yrstiir r-t 8li6 ;kt


Home being the mosque for women


)'*:rt$; t6'iiu,er1&5 Ji" (ur/r :.*i;y "',4fr 'F jG ;kt #t *A'F prophet Umm Salma
WJrrit$/.) reports rhat the

Abu al-Ahwas (Slllr(Ug) reports that the Prophet (W) said: "Allah loves such Prayer of women which is offered in the darkest room of the house." ffarghib t, t42) Since women can hide themselves better in a dark


said: "The best mo3que for women is, a corner of their home." ffarghib t, t4t) Women are commanded to lead a lifb of segregation. As compared to a mosque, they should pray inside their home and even within home they should do so at a secluded corner. It is accordingly recommended as the
best place for them for offering prayers.

room, they are directed to pray there. The more they ensure their seclusion, the greater they vrould get. They would be rewarded more for praying inside a dark room. It does not, however, imply that they should do so in a totally dark room. For it might result in bumping against other members of the family or some object. fhere should be some light. However, it is prgferable to pray in a dark room. It brings out the importance of seclusion for
women. Even while engaged in an act of worship, they are directed to be particular about their segregation. It is regrettable that women intermix with men at the graves of saints. end it is there thai they offer Prayers. It runs counter to religious teachings. Such popular versions of faith are not authentic. Faith is what is taught by Allah and His Messenger (ffifj) in the Quran. Any innovation in matters of faith would land one into Hell. It is a cruel joke that one may perform an act, taking it as a religious duty, whereas it is not an act of virtue in the sight of Allah and His Messenger (m#) . Rather, one would be taken to task for having done so.

Women should better p[ay,inside a room rather than in a courtyard

i'. (\t\/\ :\




Umm Salma (&f6(W) further reports that the prophet (ffiW) said: "lt is better for women to pray inside the room rather than in the open courtyard." garghib t, t4t) If the house is big, it is better to pray inside a room, rather than in the open courtyard. For it ensures their

"VF, ;;Vi:. :f 'F W,


Women of Paradise

Satan accompanies a woman who goes out qr,$:'{t:}'ii'3il6};)n &t u*t'; il,r,"



jt orr.,$ti:; O,l*u\t ibl$ b;;:;



Womenof Paradbe men and women. When she goes out, she adorns herselt not for her husband, but for others. It is related in standard Islamic texts that as women are dressed in their best, Satan incites them to make a

6n;r ,g;.r,.j..\Y\/\1 :p "W f Ibn Umar (W{iMl reports that the Prophet (W)

said: 'Women are to be secluded. As she goes out, she is pursued by Satan. Satan accompanies her-. In the sight of Rllah the best thing flor a woman is to live in a corner of her house so that'she is safe against Satan's temptations and sins." (Kanz al-t/mmal t a, I lt; Majma al Zawaid, l, 31 7 and rthafS, 406)

show of their charms and beauty. This explains why women do not go out, dressed in ordinary clothes. Women should be stopped from displaying their charms when they go out. (Kanz al-Ummal t6, 571) At wedding parties and other occasions women make it a point to display their charms. So doing they commit sins and encourage others to do the same. It is a common practice both in cities and towns that women go out for

In the above Hadith women are urged to 'live in

segregation. They, are obliged to obderve it. They should not go out unless there is a pressing need. For as she goes out, Satan accompanies her in order to force her into committing some sin. It becomes easier for Satah to prompt her to do evil. Women, appear in public and display their charms when they go out. As to the reference to Satan in the above report, it might stand for wicked men who follow and molest women. They are to be seen at every road, ogling women. It is demeaning for women to provide them with an opportunity to commit fornication with their eyes. When women go out, displaying their charms, they become a party to the above sin committed by these wicked men. Both men and women are equrally guilty. Women are to be blamed for attracting men and providing them with an opportunity to gratify their desires.

shopping. They are discouraged from joining congregationhl Prayer which is the most important
religious duty. Given this, how can permission be granted to them to go to market,. which is the worst place Men have allowed all this to'happen out of indifference or under the influence of women liberation. As a.result, it has opened the flood gate of evils which can be checked by the commands for segregation and seclusion.

Women going out and displaying their charms incur Allah's wrath

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"W A e|;

It is generally.noted that women go out, without

taking proper care for covering themselves. They are dressed in their best in order to attract attention. It is innate in the female nature to invite the attehtion of both

Maimoona bint Sa'd (Iij'(5t&85\ reports that the Prophet (ffiW) said: "lf a woman wear perfumes in order to attract the attention of others, she incurs Allah's wrath until she returns home." (Kanzal-Llmmal 16, 161) It was customary in Arabia to wear perfume. The

Women of Paradise 90 message of the above Hadith is loud and clear: Those women who go out, putting up cosmetics incur Allah's wrath. For it is sinful to do so while going out. The only reason for such behaviour is to attract others. If the woman is unmarried, it is not lawful for her to go out, displaying her charms. If she is married, she may use cosmetics only for pleasing her husband, not for attracting the attention of men in general. It is therefore sinful in either case to go out while being dressed in one's best. This evil practice is fairly common. Women do not take it seriously how they are landing themselves into Hellfire. If they are keen on entering Paradise, they should adorn themselves only for their husband. They should not do so when they go out. Rather, they should go out in ordinary clothes so that others are not attracted towards them. They may not even like to look at them. It would prevent them from committing visual fornication.

Women of Paradise


from male lhop keepers. Shariah forbids such misconduct.. Women are, of course, allowed to go out, if there is a need. If their husband'is not around ar the job cannot be \ done by males, they may go out. For example,. if the

husband is not present, she may go to a doctor for consultation. Likewise, she can call on the sick or attend a marriage or pay cbndolence to the near and dear ones if her husband is not present.. In the absence of any alternative, she may go to market as well. However, on all these occasions she should observe segregation. She should not expose her face which may invite public attention, especially young girls are not allowed to expose their faces. They should conduct their business with their covered faces. If she can afford., she should e.mploy a servant, it would help her avoid going to market. Such wealth which is not used for observing the dictates of faith is undesirable. One would be held hccountable for it on the
Day of Judgement.

Permission for women to go out in a need


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Ibn Umar (&l{S@;il reports that the Prophet (Wl said: "Women are not allowed to go out unless there is a
pressing need to do so." (Kanz\al-(lmmal t6, t63) Women are not generally allowed to go out. Today, however, it is a highly common practice. Women freely go to market. Although men can do this job, it is women who go shopping. They are not satisfied if men do shopping. At






W.]Uiiil ',it'*;,C G"


the slightest pretext they go to market. Such a practice runs counter to the ideals of modesty and chastity. Lt shops they may be seen talking freely with men. Without any sense of modesty they buy things for their private u

On the authority of Ayesha $W$W^ it is related that the Prophet (W) said: "Almighty Allah has allowed you (women) to go out for meeting your needs." lBukhari, 2, 788) One learns from the above that women are not strictly forbidden from going out. They have the permissicln to go out for condolence, for calling on the sick, and for meeting their parents and other relatives. However, they are obliged to observe segregation and secure their husband's permission to do so. It would protect her honour. She is less likely to be harassed by anti-social elements. Special

Women of Paradise 92 care should be taken regarding girls. In our times women pay little attention to the above points. They go out at their will, without getting their parents' or husband's permission. Such a practice is urilawful.,They should be accompanied by a male member of the family so that they are safe against temptation and sin. Let it be realized that it is forbidden to go out while being dressed in their best. Ibn Humam insists that women can go out provided they do not use cosmetics. (Majalis al-Abrar, p. 7l)

Women of Paradbe


wafk. They should be particular about maintaining their mddesty, chastity and virtue. It would fetch them peace of mind End great reward.

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Women should use side walk j6,n,, Jr,; ir',rr, ;r.l:i:;"

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How should women conduct themselves while going out

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"$q (rlr,.,P :01-rll g.-z,Y 07 :.:jl.:yl) Abu Usayad (Btl5fiUg) reports that once while the Prophet (ffiWl .was seated outside his mosque, he saw men and women walking together in the middle of the road. On observipg this he directed that women should walk behind men. They are not allowed to walk in the middle of the road. It is obligatory dn them to use slde
walk. (Accordingly women walked close to the walls
besides roads) (Abu Daud p. 359 and Hasan al-Aswa p. 369)


tf n rk,

Ibn Umar (g)gi{fi) reports that the Prophet (ffi&)

said: "Women are not allowed to go out except in the event of an emergency. When they walk, they should walk on the ! side of the road." (Kanz al-tlmmal t 6, 163) The above Hadith prescribes that women should not walk in the middle of the road. Let vehicles and men use the main part of the road. Theii walking on the side of the road wotild save them against bumping or coming into contact with men. It would protect them against collision with vehicleg. It is in their own interest to avoid the middle of the road. Little wonder then that Shariah prescribes the above course for them. Women should not go out unless there is a pressing need to do so. They should better go to a pious woman's house. If they have to go to market, they should use side

Islam forbids the intermixing of men and women. Since, men are present in large numbers on road, women should not walk in the middle of the road. For they might be molested and anti-social element might take advantage of them. As a precautionary measure and for ensuring their segregation women are directed to use side walk. It would
protect them against accident as well.

Women going out while adorning themselves are cursed

tli; t|('in,*r ";*.G :;" cd F:. e :ii''-r1r; :rii;1 u$i r'3t a a6,k: * ;i *i*.t'A r;,ttt r#t\ ;kt *'et *';l, jU *z3t

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Women of Paradise


of Faradise


j "^:i{l ri l, cl | r t /tr' :1.p; ) " ;. Ayesha (Y#lffiM) reports that the Prophet (W) was seated in a gathering. A woman of Mugaina tribe entered his mosque and she was dressed in her best. On observing her the Prophet (ffiW) said: "O peoplet Stop your women from adorning themselves when they go out. Dissuade them from walking struttingly in mosque. The children of Israel were cursed when their women came io mosque, adorning themselves." garghib, p. Bs) It is evident from the above that going out while adorning themselves by women incurs curse. The children of Israel were afflicted with divine punishment when their women neglected this command. One thus realizes that such misconduct lands the whole community into trouble. It is therefore binding on men, especially head of the house to stop women from doing so. Otherwise, they would be held a party to this misconduct.


Kashfal-Astar,2, l5l) The above Hadith makes it plain that women should ensure such segregation that rtrhey cannot be seen by men. Women are obliged to keep away from men who are not

related to them by blood. It is a pity that what is in woman's own interest is neglected presently, especially in
towns. People disregard such directives altogether. Women are approached freely by servants and other men. Some women have business transaction with them. All this is not lawful. If women lead a life of segregation, as

is prescribed by Shariah, they would be rewarded with Paradise. Then they would be free to lead life as they want. A little restraint in this life woul.d entitle them to a life of total freedom in Paradise.

The punishment in the Hereafter for women who go out adorning themselves

What is the virtue for women


',kt intb, * #L:6,3;4 *,y,'{'#;}" # bt bt i6 utt i, e1, a.*fu





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uk-Il,-.15,ry .rryc/ :csul .-rt*rl) Ali (gl.t5@6) recounts that once the Prophet (W)

Maimoona (ltsl,6iss;-ll bint Sad, the Prophet's (ffi#) maid servant, reports that the Prophet (Wl said: "A woman who adorns herself for someone other than her husband would be in total darkness on the Day of Judgement. (Light would be denied to her)" (Tirmidhi, p. 23Q;
lame Saghir, p. 497 and Faid al-Qadeer, 5, 507) Reference is made in the above Hadith to such women

asked those around him as to what was the virtue for women. No one offered aiy reply. He asked Fatima (YWWil as to what made the woman virtuous. She replied: Her virtue consists in concealing herself from men. She should ensure her segregalion qthaf al Sa'da, p. 3d2 and

who follow the latest fashion in their gait Eaid al-Qadeer

507 and Targhib 3,



Such women who do not observe the norm of

Women 96 segregation are keen on making a display of their beauti dress and appearance to others. It gratifies them as otherS are attracted towards them. These unchaste women do care about their appearance inside their homes- However, when they go out lto market or for an outing, they ador themselves thoroughly in- order to invite the attention others. Such conduct is forbidden and incurs curse. F these women encourage men to commit visual fornication.

97 (w.wil used to seal the windows and ventilators of the house so that women could not look at men passing on



the streets. once when Muadh Ibn Iabl ({ilW,M) saw a woman looking at men through her window, he gave her a
thrashing. (thafal-sada 5, 362)

It is forbidden for women to look at men. If some

woman is found guilty of it, those incharge of her should stop her from doing so. and women are obliged not to ogle. It is the sign of modesty and chastity of a woman that she should not look at men. It is downright reprehensible that what is prohibited is now openly violated. Women freely talk with men, and share jokes with them, without anY scruPles. Such intermixing leads to illicit sexual relations' Women must exercise self control and adorn themselves with the virtues of modesty and segregation. It would bless them with the joYs of Paradise.

Commenting on these unlawful forms of women'

movement, Allama lbn Alhaj Makki observess: "When t women go out, they are dressed in their best, adorni themselves with cosmetics and orYraments. They bum into men and walk in style in order to attract. men th want to be ogled at. Unashamedly they mix with men.
(Madkhal, p.

Such conduct is unlawful and prompts divine cu These T$omen would b-e reryoved far from Paradise. would be in total darkness on the Day of Judgement. It is terrible thought to suffer from such punishment for the j of this life. Damned are such women who behave thus.

As women are dressed

in their best, Sata

accompanies them. Satan incites them to behave in a which would attract the attention of others. Good should be used inside the house for pleasing husband When women go out, they should be dressed in ctothes. The women belonging to thechildren of Israel committed such misconduct and as a result, the wh community faced divine punishment and curse. Avoi of displaying charms to men in this life would b women with the joys of Paradise.

Ibn Umar (g[JlJ5@pi) reports that the Prophet (W) said: "No woman should undertake a three days' long journey unless she is accompanied by a male with whom
her marriage is forbidden (oukhari 1, t47 and Tahawi l, 357)

';:;t#kt *Vt6o,Ju.; $t sA'#;),f" (rov/r:srt*.b.rtvA :u'rl+) ";fi ;4 {$ r$fin'a3fit;*$ iit

Women not allowed to travel on their own

*'e, * *t j';r:i'e

Sealing the windows of the house


Abu Huraira i*i!i6@iL) reports that the Prophet (W\ said: "No woman should travel unless she is accompanied by a male with whom her marriage is forbidden"

Jfj'iu, e|i;-; A " ;F3isW : $ftjl ;*$



lmam Ghazali states that the Prophet's Compani

Oahawi 1,357)


Women of Paradise

Women of Paradise (rrc/t'r


A woman is obliged to stay indoors and lead life in segregation. It prevents her intermixing with men. If there is a pressing need for travel, she should not travel on her own. For it runs counter to the norm of her segregation. She may, however, travel with a male with whom her marriage is forbidden. It is prohibited for her to undertake a journey of more than seventy miles on her own. She is not even allowed to go single on Hajj pilgrimage. Under the influence of modern culture and prevalent irreligiosity, women now travel unaccompanied. Let it be realized thaf the above length of distance applies, even if this distance is covered in only half an hour now. Shariah has prescribed the restriction of this distance. If a woman is accompanied by other women, it does not alter the restriction. She should be accompanied by a male with whom her marriage is forbidden. It is not lawful to travel by bus or in a ladies compartment of a train. Same holds true for a couple of hour's flight, Both that woman and her husband and guardian would be held guilty for violating this nr;rm. If care is taken in this life not to commit sin, one would be blessed with Paradise in the Hereafter.

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obliged to join Iihad or Friday Prayer or funeral

procession. (Kanz al-tJmmal, I 5, I 59) It is obligatory on women to lead a life of segregation.

Abu Qatada (*)g,iWl maintains that women are not

U {tW

They are not allowed to go to mosque to join the compulsory Prayer. Shariah has not asked them to join congregational frayer. Likewise, they are not obliged to perform Friday and Eid Prayer in congregation. By the same token, they are not expected to join funeral Prayer' Nor should they accompany men to graveyard for burial. It is forbidden for them to join funeral procession. They
stand cursed for visiting graveyard. In some towns it is the practice that women join funeral procession. It is unlawful in that the Prophet has forbidden it, as is evident from the above quoted Ahadith' The report on the authority of Umm Atiya and cited by Abu Daud makes this point perfectly clear' Since women are not allowed to join an act of worship in public, the prohibition applies in a greater degree with regard to their joining some public meeting, procession or fair' At present they participate in such public gatherings without any scruples. It amounts to committing a sin. They are nonetheless allowed to join a religious gathering in which there is a separate arrangement for their seating and where
they can observe segregation.

Women not allowed. to join funeral processron



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,gtor Jt,




Ibn Umar (Sl5@rtj) reports that the Prophet (Wl sbid: "There is no reward for women in joining funeral procession. (Rather it is a sinl" lxanz al-Ilmmal 16, 163)


Women visiting graves would be far removed

from Paradise


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Women of Paradise

Women of Paradise








out for this, they fall under Satan's spell.

Satan :,-,t;>Il eLa;) "i)!it 4Tt r*-, The following report is recounted by Salman and Abu Huraira (qiISiUg). One day when rhe prophet (ffi#l finished Prayer and was standing at the door of his house, he spotted Fatima (#)$tW) returning home. On inquiry he learnt that she was at someone's house for condolence.. When the Prophet asked her whether she had been to the graveyard as well. She replied: "May God forbid it. I have learnt from you the divine warnings against visiting graves. In the face of these how could I go to graveyard I had only been to her place for condolence." Upon this the prophet remarked: "Had you been to the graveyard, you would not

accompanies them. As they reach the grave, the soul of the deceased person reproaches them. Until they leave, it torments the dead person. Had that saint been alive, would these women have approached him, without observing the norms of segregation. As they leave the grave, they are afflicted with Allah's curse. According to another report, when a woman intends to visit the grave, she is cursed by the heavens and the earth. She is under the spell of Allah's curse as long as she is engaged in this act. However, if she supplicates for the forgiveness of the deceased person

while sitting in her house and does not go out, Allah grants her a reward equal to that of performing Hajj and
Umra." (Nisab al-rhilsab p. 140)

It is worth noting that even the intention to visit

graves incurs Allah's wrath. l'he heavens and the earth too,

have smelled even the fragrance of paradise."

(Nisab al-Ihtisab, p. t40) The visit of woman to graves and graveyard incurs divine curse. Some women who are ignorant of Shariah commands on this issue visit the graves of saints. So doing, they commit an indecent act. For it amounts to

curse that women. If women violate the norm of segregation, visit graves while dressed in their best and putting on cosmetics and in the company of degenerate men, it would aggravate the curse upon them. Given this,
women must not visit graves. For it amounts to purchasing Allah's curse even after spending time, money and energy.

doing something which would drive them away from Paradise. The following ruling appears in the celebrated
work on jurisprudence, Nisab al-thtisad. Question: Women visit graves on Thursdays. Is it

The severe warning to Fatima (6lAt15i$t4 that her visit to graveyard would have deprived her of entry into Paradise ;At au j6... .Ajelr;"Lr

d)rt' **t#:;" .**lir ru #t L5 J.36'a7,6 q ,# b #A t1 GLr ,,n


Answer: What to say o[ the permission for it, it incurs curse on them. As soon as they intend to visit graves, they are cursed by Allah and His angels. When they actually go

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(.rjlr.9'rl ,1oo/r

Women of Paradise

Women of Paradbe


:,rjL;) Abdullah Ibn Arnr (&)'SiW) reports that the Prophet (Wl asked Fatima (6A6tUg) while she was returning home about the purpose of her visit. She replied that she had been to someone's house for condolence and for invoking divine mercy and forgiveness for the deceased and for comforting the bereaved family. The Frophet further asked her whether she had gone to graveyard. She replied: "May God forbid me from visiting it. For I have listened to your dire warnings against it." The Prophet added: "Had you been to graveyard, you could never see even a glimpse of Paradise. You would have been far removed from it." (Nasai, 1, 578 and Targhib 6, 155)

i;t # a, *


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:aqtr rJl ,trtu,::jlrSal)

Abd al-Rahman Ibn Hassan (gEiW) relates an

identical report. (Abu Daud, p. 461 and lbn Maja I t4)


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One should better note the severe warning against the visit of women to graves and graveyards. The Prophet told her beloved daughter Fatima (tlgErur, that her visit to the graveyard would have deprived her of Paradise. Since she

was a virtuous woman, who would lead all the pious women to Paradise, and since she knew about the Prophet's warnings against this act, she obviously did not commit this sin.

The curse of Allah and His Messenger tffi[*l on women who visit graves and attend Urs



j:;r r;t j6t;{'t6

*t,*t qV e})G"

Ibn Abbas

(*)tiW) reports that the Prophet (Wl

has cursed such women who visit graves.

yl U n- Ju; jl ,r*, Zv i gU

i ;4r.- G"

A similar report is cited on Abu Huraira's (!,il,EMr) authority (Ibn Maja, p. t t4) The Prophet (ffiW) strictly forbade women from visiting graves. Being tender-hearted women are more vulnerable to Satan's temptations and deception. Their visit to graves might prompt them to indulge in polytheism. It would tarnish their modesty and chastity as well. For they would not be able to observe the norms of Shariah. Their visit would be reduced to an immoral act. Little wonder then that Shariah forbids it strictly and brands it as an act which incurs Allah's curse. Women are more vulnerable to Satan and to the base desires of the self. Far from drawing any moral lesson from visiting graves, they are liable to fall a prey to their base desires. Shariah does not allow them for the same consideration to join congregational Prayer. Rather, they are asked to pray inside their home. Notwithstanding such strict prohibitions, women are found in large numbers at graves and Urs (programmes at a saint's grave). One can spot a multitude of women in Lahore, Delhi, Kaliar, Gulbarga, Kichucha and Nagaur where such programmes are held. What is worse is that women appear in an immodest manner there. They violate the sanctity of these graves by appearing publicly with their full adornment and wearing perfumes and cosmetics. It is


Women of Paradise

Women of Paradise


such an outrageous scene that a decent person avoids visiting these graves. They appear publicly, making a show of their beauty and charms as if God forbid, they invite men to commit fornication. At a place marked by death, they make a show of the latest fashion, charms an immodesty. As in a wedding party dance and music are brazenly on show, these women commit same indecent acts on the graves of saints. These places are reduced to the dens of vices, frequented by immoral people. The buses full of visitors to graves in Ajmer, Lahore and Delhi have a large proportion of women. Generally, young women are more prominent in acting immodestly. Often do they visit graves with outrageous appearance. There are wicked men around at these spots. These women cannot observe segregation there. In recognition of these evils Shariah has disallowed women from visiting graves. They are threatened with divine curse on doing so. For such visit is destined to land them into Hell. As money is saved over t years for performing Pilgrimage by the sincere devotees of Allah, these ignorant men and women make preparations for visiting graves in the false belief that it would brin divine forgiveness to them. So doing amounts t purchasing Allah's wrath. An act which is forbidden by Allah and His Messenger cannot bring them deliverance o reward. It is regrettable to note a sea-change in th attitude. For unlawful acts are performed under th delusion that these are desirable acts. Given this, there little hope for reform. It is a sinful act to assemble a graves and listen to music and songs there. One commits greater sin in undertaking a journey to such a place. H Urs been a desirable act which accrues reward, it wo have been held at the graves of the prophet (W) , Bakr, Umar and other outstanding Companions (JI5(!r#j)

The same would have been organized at the graves of Messengers (ffiW). The Prophet (ffiW) would have given explicit commands for it and the Companions (i@ll6i$g) would have readily followed it. No such report is on record in the early history of Islam. It is beyond any shadow of doubt that such practices have nothing to do in Islam. Rather, these have been fabricated by ignorant persons. Men may visit graves for drawing lessons, if their visit does not involve any sin. However, such visits are absolutely unlawful for women. They must refrain from it in order to escape punishment in Hell. For if do not desist, they would incur the curse of Allah and His Messenger. In the face of the Prophet's clear directive on the issue, warning severe punishment in Hell, one need not look turn to anyone for guidance. For it would humiliate one on the Day of Judgement. One should make it a point to dissuade women indulging in such sinful acts.

Women sitting together with unrelated men is forbidden

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e$:y"yJ;" gWr

etrrv i)G"


Ibn Abbas (g)ti,iW) reports that the Prophet (ffiW) said: "Bewarel No male should have privacy with any woman, unless she be related to him and his marriage with
her is forbidden." (Bukhari 2, 787)

It is forbidden for women to have privacy with

unrelated men. For Satan prompts man to commit fornication, even if it is visual one. At times such close relationship with between men and women, especially in
privacy, lands them into contracting an illicit relationship. In our times, particularly in towns, women and young


girls do not exercise any caution in having privacy witfr men at work place. Such a job is unlawful in which a woman is obliged to join the company with unrelated men.
indulge in sin, which wourd, in turn, incur AIah'wrath and curse. It is not permissible to speak to unrelated men, unless there is a pressing need to do so. It is ail the more serious misconduct to mix with them freely. One may face

not particular about these points, they are bound to

May Allah protect us against such practices. people If are


some hardship in observing these Shariah norms. However, he she would be amply rewarded in the

To look at and ogle an unrelated male is forbidden


't07 of Paradbe exercise great care with regard to unrelated men. It is not permissible to look at them unless there is a reason to do so. Women are not very particular about this. Through windows they look at men, without realizing that they are committing some sin. The above Hadith lays down the prohibition in this regard. Since even looking at them is prohibited, there is no room whatever for joining their company or working together with them. It is in the light of above that we should review the conduct of women who work in offices and other public places. Such conduct would land them into Hell. May Allah forbid us from it. Needless to add, such practices have made their appearance in our midst under the influence of Western


* e!'t t r'e ) :;.) Uv ryl6t 1, i;,;;i+ fu, # yt tifr L *: j6 C,I;,y-n v(qJr.u,{i "6 J;

* *t + ik ;i6 tix ;6 *, erffi ,, ;r"


To mix freely and sharing jokes with husband's brother is forbidden

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of us to go away. when we pointed out that he was a blind person, unable to see us, he retorted: ,,Are you too blind? Can not you him?" (Abu Daud 2, 568 and Hasan al-t_tswa p. 369) It is amply crear from the above that women shourd

bint al-Harith. "It was then that a blind Companion, Umm Maktum (:*lti,!W) cailed on rhe prophet. This event happened after the euranic command for women,s segregation had been in prace. The prophet directed both

umm Salma (w(NiislF.i.) relates that once she was in the Prophet's (w) company, arong with Maimoona

Ali;i 61:,i' Uqba Ibn Amir (gllI4,Uti) reports that the Prophet (W) said: "Bewarel Do not approach women." Upon this one of the Companions (@l5iUA inquired whether the husband's brother should also be avoided (in that he should not see her). He replied: "Such a contact is fatal for chastity and faith.' (Bukhari 2, 7sZ) Let it be noted that free intermixing with such close relatives is branded as fatal for women. For it might lead her to Hell. As one flees from death, a woman should be


cautious about her relationship with her husband's brother. What really accounts for it is that in view of the


Women of Para

Women of Paradise


close contact between these family members, Sat exercises his influence, It is a common sight that th crack jokes and have informal relationship. Often it ends an immoral act. That is why Shariah forbids it. It
generally held that the husband's brother has a right to frank with her. This notion has gained currency under t influence of non-Muslim. Shariah asks women to obse segregation from them, what to talk of free intermixi Men too should keep away from their brother's wife. Th norm should be followed strictly in that it is sinful to

Women are not allowed to take up jobs. If there is a financial problem, they should work only at home. While maintaining their modesty and chastity, they may face some hardship in this life. However, they would be blessed with eternal comfort and bounties in Paradise. A temporary gain in this life should not be preferred to the punishment
in Hell.

A woman going out while displaying her

charms commits fornication

such relationships. One would be rewarded for

cautious conduct.

*in, * *t J';, {t'ib }6,i;ht ,*r o:"i i) G,,

(tocAr:Jl*Jli^t) Abu Musa (*):ei@l reports that the Prophet (ffiW) said: "When a woman passes by men while wearing perfume with the intention that they should enjoy it, she commits fornication." lKanz a!-[/mmal 16, 159) Wearing perfume was part of female adornment in Arabia. Men were attracted as women wearing perfumes passed by. To display one's charm with a view to attracting the attention of unrelated men amounts to inciting them to commit fornication. Same holds true for women who adorn themselves for going to market, park and other public places. Let it be added that it is a fairly common practice in towns. Nonetheless, it is forbidden and a woman guilty of it commits fornication. It is a matter of shame that a woman be the centre of attraction for immoral men. It is regrettable that such
practices have become common amongst Muslims. Worse, they do not realize its gravity. Even such families in which religion is followed do not pay any attention to it. Under

The two places of privacy for women

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Vt {l#


,e, ,f&


jG ;L. ovr/rr:JL,Jlis) "';ilt t'rai Ibn Abbas (V"lilsglti ) reports that the propher (


said: "There are two places for privacy for vuomen: (1) H husband's house and (2) Her grave. It implies that a woman may lead life safely either her husband's house or in her grave after her death. Oth places being public should not be visited by her. Referen is to market place, parks and other houses. These shou be avoided unless there is a need for it. For a visit to th public places runs counter to the Shariah command segregation.

may be inferred from the above that it is n permissible for women to take up some job. For i facilitates their intermixing with unrelated men, and violates the norm of segregation. For better financ conditions women in town do jobs in offices. They do without any scruples. It is against their self respec


Women of Par 110 the pretext of going to school young girls make a disp of their charms which is strictly forbidden. Such educati which involves a sinful act is bound to incur Allah's curse. Young unmarried girls go out openly. The norms segregation are hardly observed in educated families towns. They regard Shariah commands as impractical contrary to modern culture. Girls resent leading a life segregation, regarding ii as something humiliating demeaning. Such an attitude has developed because of

Women of Paradise



(W) wives (di/[S@W).

Even they were

commanded by Allah to exercise care and caution. Since

this is so, the generality of women should be more

particular about guarding modesty and chastity,


Rulership and worldly positions are not allowed for women jts'^i|.}6i ilr ,er{r< :;t :}" ,ru *t

influence of un-lslamic thought. It is common to


:i i6,*.4 a

non-Muslim women going out openly, encouraging men commit, at least, visual fornication. They take pride doing so. In the Islamic scheme of things, however, it

unlawful. For it provokes Allah's wrath. Islam

Abu gakr (gdl5fuEj) informs that when the Prophet (W) came to know that the Persians had appointed their king's daughter as their ruler, he remarked, "A community
that takes a woman as its ruler cannot flourish." (Tirmidhi, 2, 52; Mishkat, p. 321 and Bukhari 2, 637) The Prophet (ffi#g) disallowed that any woman be appointed to such public offices as judge, manager, or organizer or any position of authority. He pointed out that a community with a woman as its ruler would not prosper. Since women are obliged to observe segregation, they cannot speak to or sit together with unrelated men. Therefore they cannot be expected to look after public interests. In Hadith it is stated that women's intelligence is flawed. Even if they gain some wisdom on account of their studies or experience, they cannot excel men in a way that they may be able to rule over them.

rrii; :l,n6,yt $ ;kt iJc ("rrv/r1gtL+,rrrn:6S.1,r, 1, u,';> "i1:;1 ;A W

prescribed certain norms for leading life. Non-Muslims not have a way of life. They merely gratify their desi This point should be clearly grasped by those Muslims do not follow Shariah. Their women have lost th

modesty and chastity because of their intermixing men. Even in front of their parents they freely intermix unrelated men. It amounts to violating all the notions modesty and chastity. At a later stage, parents regret unbridled freedom taken by their daughters. However, are responsible for having initiated it. It is beyond them check it a later stage.
6 ..2

hlrt+Jr The Quran directs even the Prophet's (W\ wi (,re[6ru9) not to go out while displaying their charms, was done in the days of )ahliya. Let it be added that in pre-Islamic rahiliya period women went out, making a display of their charms and adornment. There is amongst Muslims about the chastity and purity of



t .6,'





The Qur-an clarifies that men are'incharge of women. In the light of Shariah, therefore, it is unlawful to have a woman as a political leader, head of the community or to assume any position of authority. For she cannot observe


Women of Paradise

Women of Paradise


segregation on taking any position of authority. Entrusted with such a job she is obliged to sit together and talk to unrelated men. Under the inf,luence of non-Muslims,

What kind of scarf is prescribed for women?

Muslim women also follow the above practices.

Non-Muslims are not governed by Shariah. They believe in enjoying life in this world. In a sharp contrast, Muslims are dictated by Shariah, the law enacted by Allah and uis Messenger (ffiW) They are obliged to follovr Shariah in every aspect of life. They realize also that they are accountable to AIIah, as they would stand before Him. In view of all this, women should give up all positions of

vb6,iu til );'; Lr6ti,t J(j'in ct'46 :.;" ':*i;',# ;ry;;; c\r'bk A #r tu, Ji, $,s$t
states: "Allah's blessings be on those migrant Matkan Muslim women who instantly put on thick scarves in accordance with the Quranic directives. Ayesha
(They did so without any hesitation) (Bukhari 2, 700)


authority in'order to please Allah. They may enjoy

whatever they will in Paradise. Otherwise, they would face punishment in the Next Life. In case they have some financial problem, they should work indoors or reconcile to the income of their husband.


Women should wear a thick scarf


rp'1* -',&1, U;t Ut $t;;'afri" ",41t'^;i ()tb


Women are not allowed to wear such clothes which may reveal their hair and skin. In today's culturb scarf is something outdated. At rnost, some wear it only as a token. these scarves do not cover the body: It is not permissible to crffer Prayers while putting it on. lt is amazing that some women put thick scarves while offering Prayer and at other times they use a light one. If they live together with such male family.-members with whom their marriage is possible, they should avoid doing so.


$"q W





A woman wearing transparent clothes would not be admitted to Paradise

Alqama reports that when Hafsa bint Abd al-Rahman


light scarf. The latter tore it to pieces and made her wear a thick one." (Mishkat 377) Women are not allowed to wear transparent, light clothes which might indicate their hair and skin. For the same reason Ayesha $$WiW) tore that scarf into pieces. One thus learns that for instructing someone in good it is legitimate to resort to a harsh action. Ayesha (Wf1ffjiil replaced the scarf in order to make her win divine reward.


* *t j; j6 jc e ;c; kt a,t;.r :r) :r" qiv LE ;a T;Cti ) ,fi ;r gq ',i;, iG ';# ,LirL; ai; e,q6 bEt zr;s u"$t Ar Ai*

';,ij wr, bb Wr. 64 l;'i;t a, n$ u;.tat,.rii3r't'i;t

(r.o/v:rJ.-r) l:{11:S

i# ly

Abu Huraira (g,lt6@;$) reports that the Prophet (ffiW) said: "l did not see two groups of people who would be

consigned to Hell. For these had not made their

appearance in the Prophet's


day. To the one belong

of Paradise those who carry lashes in their hands and inflict pain and injury on others, betraying their oppression arid injustice. To the other belong such women who notwithstanding being dressed would appear naked. They would put on such revealing dress which would attract men towards them. They would have their hair lying on their backs. Such women would not enter Paradise. Even its fragrance would be denied to them, though one can smell it from a


Women of Paradise


norms related to segregation and covering the body. It is reprehensible that in our culture no attention is paid to it. The school-going girls go out without observing these

norms. At places they do not follow any norm of

segregation. All this is sinful. Today such scarves are in fashion which being of very light material indicate the complexion. It is unlawful to use these. If the material is too light, one's prayer would not accepted. Women are not allowed to reveal any part of the body except their face and hands. Generally, women are not careful about covering their necks and elbows. They should see to it that any violation of norm should not land them into Hell.

great distance." lMuslim, 2, 205)

It is a terrifying warning. Those guilty of wearing

transparent clothes would be denied even the fragrance of Paradise. We should fear Allah and work in our own interest. It might please us a bit in putting on such clothes as people ar9 no doubt attracted \y it. However, it amounts to inciting men to commit fornication. This would deprive one of the entry into Paradise. Rather, the guilty ones would be far removed from it. It is thus a fatal practice.

Light material clothes should be


A transparent scarf revealing complexion is forbidden ( j$tib ,yivbt\5q.Wj ft, #6 At * yt l* t t*:r3" i.1 ti,1 G; tt A:;- ii ,Fr .3r 4,i)"i,1 $r'"Ci
(rvvup:af-l,. ,rJlr;al)
Ayesha (EAErur, relates'that once her sister,'Asma bint Abi Bakr {V}fWi) visited her while she was putting on ' transparent clothes. The Prophet (m#) felt offended and told her: O Asmal When a girl grows up, her body should not be visible. He pointed to her face and hands, which are. exempt from this." (Mishkat p, 372)


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"nk Vt

* "*t'j j6ii;.,)6o,ur :*r'q6 i'#: G,, !ry :;.vi6 '&t W eb'* Wi*) j(fr }(jr, r;, {C g6wti:r;i 6 "";:i?, is;';ffi $rU e*6t r;it

(rvlu,:a!(-e ,rjl:371; "lii;-$$f


Dihya Ibn Khallifa (gfM) reporrs: "Once the prophet (W) received a Coptic cloth, white in colour anci Iight in material. He gave it to me, directing me to divide it into two, one for myself and one for my wife for her scarf. As I

# :H

was abbut to leave, he told me to direct my wife to supplement that material so that it might not reveal her
body." (Mishkat, p. JZ6) The female body is to be covered. Its size and colour should not be visible to unrelated men. It is a serious sin to neglect this important point. Accordingly women are not allowed to use clothes of light material which may reveal

As a girl grows up, she is obliged to follow all the

118 Women of Paradise their hair anQ complexion. Those guilty would be punished for moving around in a naked state. In some towns women use clothes of such light material that their complexion is visible. So doing, they make a display of their bodies in order to attract others. It is a shameful practice. Such women would never enter Paradise. They would be punished for inciting men to commit fornication. Women should not wear clothes made of light material. If it is light, they should supplement it in order to avoid committing a sin. One's caution about observing the Islamic norms of segregation would bless one in paradise. Women would be free there to have clothes of their choice.
The Prophet's supplication for mercy and forgiveness for properly dressed women

Women of Paradise


such women of my community who are properly dressed." He made this supplication thrice. Women should make it a point to use trousers. For it is highly effective in covering the body. While going out

women should be dressed properly. Another reports

indicates that the Prophet supplicated for Allah's mercy for such women (Majma at-Zawaid 5, 122 and Bayhaqi, p. J58)

The size of women's trousers

fur,k *,

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ti,'^:;.r56i t'ur ,*t

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k' *



:.rillJl6^+r) Anas Ibn Malik

reports that the Prophet

etew A;:$p it :i e#\1:,# lA, * i,.lr, Aisiipt ,ri,a:3 ':$t ,r i*,. 4 rre)t ri. *t'#t SAfii;i, Vl *t J';, ri6 V. y,W ;k, * *,;"tiy y*+r;tvl:,,i43tnrffii6;( bt, b-$ i#) ,*. :';;i'&t j6 ......,i:; til ; 4q. C; ; 1q




i!'^b*lui iil '*r,* ;;"

had allowed her daughter Fatima ($g$tU;6) to wear trousers of a size which may cover the ankle.
(Majma al-Zawaid 5, I127)


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Ali ($ffi([pr) relates that he was in the Propher's (mry) company at Baqee while it was raining heavily. A woman passed by, carrying a hearry burden. She fell into a ditch. The Prophet (ffiW) turned away from her lest he might Iook at her body. We informed him that she was properly dressed. On hearing this he supplicated: "O Allaht Forgive

Since a woman's ankle is to be covered, one should wear a dress which fulfills this condition. Although women are allowed to expose their feet, they should use socks or long trousers, if men look at them. In our times women should better wear socks and gloves. For degenerate men take delight in looking at their complexion. Women are obliged to cover their ankles. Long trousers are therefore recommended for them. Same caution should be exercised for covering the face and elbows. At times, women use such an outer garment which leaves their elbows exposed. It is sinful to do so. It is now common that women do not cover their faces and elbows. Far form covering their bodies, under Satan's influence, the.y reveal their bodies. The outer garment should be simple and black in colour so that it does not invite attention.


Women of paradise

Women of Paradise


Women obliged to wear clothes which cover their ankle *'iu, yu j';, jG j6,*;tr,, jlr

(rArUP Ibn Abi Malika reports that when Ayesha (tlJ5ruFj) was asked whether women could wear shoes, she repiied: "The

'\fl Yt Uu,

,o ti';i,,3}3i tir,-sut b',hi.


,*|e i.):;" {qr -'i A *t # l;,$'i:;':; ;; ;k,



(ffiW) has cursed such women who try


resernble men." (Mishkat p. 383)

*yt it L#t j6 *


Ibn Umar (VlfitW) reporrs that the propher tffi&l said: "Allah would not show His mercy to those who rvear long trousers as a show." Umm Salma (!*WiW) queried
about the length of women's trousers. The prophet (ffiW) recommended that they should use longer trousers. He clarified further this point in his reply to Umm Salma's (f*X,1W)) other queries. Tirmidhi points that the above Hadith directs women to wear such trousers which cover their ankle. ffirmidhi, p. 20d) Let this be ciarified that Ahadith prohibit clothes below the ankle. There is a serious warning against this practice. On learning this report Umm Salma (V#Wr) sought the Prophet's (ffW) clarification about the length of trouqers for women. He clarified that the above norm is not applicable to women. They should use longer trousers in order to cover their ankle. Some ignorant persons direct women not to use longer trousers. Their stance is not in accord with Shariah.

A;i$65:'*:# t6 (r.'rsr :s.rry) "'r#gt OK {l{: iV U,

The use of shoes is special to men. Non-Muslims, for example, Iews and Christian use shoes. Women are not allowed to wear such items which may make them resemble men. The Prophet (ffiWl has cursed such women who try to look like men, as is evident from several Ahadith. Under the influence of n"on-Muslims many Muslirn families do not pay attention to these points. The use of shoes by women illustrate this point. Women should not blindly imitate non-Muslims in a way which might incur Allah's curse. Islam. has a an elaborate, definite code of life. Muslims are obliged to live life in accordance with it. If they follow a way other than the Islamic, they would be

bracketed with non-Muslims and recompensed

accordingly on the Day of Judgement. It is high time that we win Allah's pleasure and abide by His commands. It would help us enter Paradise.

Women using trinkets cursed by Allah and Allah's wrath on them


Women not allowed to wear shoes

H',61 (t)<6ir>'"i6 d.t;;" qg-G +G 46:tunr $:vy Ltiititl "**t,,bt

(t'rtA'r :;5,.r.11




+at r)r'"t;:3:L:41,e.j6'^sl1:; q):;" :6!(rr.sJts3at) "iht'rr.:i A;,4f At * *t j;

',F U,u

Abi Umama says that Allah disapproves certain

sounds. An instance in point is trinket. | (Kanzal-Ummal, 16, l'64)


their undue attention. Trinkets are used for cattle in order to monitor their movement. It is beneath woman's dignity to use it. . 6 ,) 17 ., ,. a)

Not only the female body, her voice is_also to be under control. The female voice should noi attract men. Same holds true for her dress. It should not be such as to invite

Wommof paradise

Women of Paradise


The Quran forbids the use of such ornament which makes a resounding sound, Women are forbidden from stamping their feet in order to attract attention. since the Quran forbids even the sound of female ornament, more care should be exercised regarding female voice. Some women are found using irinkets. tt is not permissible for


payment of zakat. They have jewelry of a value on which zakah is payable. Yet they do not perform animal sacrifice. Nor do they pay zakah. At times, they pay it, without calculating its amount. There is a serious warning for those who fail to pay zakah. If one does not do so, the ornaments on which zakah is not paid will be rnelted in Hellfire and the guilty

would be branded with it. May God forbid it. It is

terriffing punishment.

The directive for ensuring the paJrment of Zakah on jewelry

,ut J'nu-it

6 yW ;k' * et * *t j;Gl

nitlt 6 * ;i p);; # i r* :;" gli"it;i) jd ?s b 9ti6:U.i: ii.r;k, * *,*

jtn t.;ltn "'i{)l-Yj

Women must make it a point to calculate their jewelry. If it is equivalent to the value o[ 52 and a half tola (one tola is around 12 grams) of gold or of silver or together, they are obliged to pay zakah. They should calculate its value and pay zakah. If they do not have money to pay zakah, they should ask their husbands to do so. If they are unable to do so, and there is no money for the payment of zakah, they should sell part of ornament for its payment. Any neglect on this count would disgrace one on the Day of Judgement. It would lead to landing in Hell.


Warning of Hellfire for the non-payment

of zakah

rfiri tlri

b irtrr.'irltG;fr


to be thrown into Hellfire" When they replied in the

ff tr ge :,JL; :if.u Amr Ibn Shoaib reports that two women called on the Prophet (W). They were wearing bracelets. He asked them whether they had paid zakah on it. When they replied in the negative, he told them: "Do you want these bracelets

"& J>:5 uG A;t ,:$,;ri ru G jtn qi e

( o o.r /

negative, he directed them to pay zakah on it. (Tirmidhi, tJ8, Mishkat, p. 160 and Nasai 343) Generally speaking, women are not careful about the

Ayesha (*)WM{l says that once the Prophet (W) noted a silver ring in my hand. On being asked I told him that I had got it for my adornment. He asked me vrhether I had paid zakah on it. When I replied in the negative, he told me that it would land me into Hell" fibu Daud, p. 218

v6 e :;.$';;, i*';s j; *t .{r Ji lrtt) A\:ii j6 +r J'y; (, * ;i;i 'fr1r, efr j'',ii:t x;,t1 !, .#ej, Lts ) )ill'r.r 4:; e


*tr gi:'*.G :;"


sJ r :31


722 and Targhib, l, 556)

Women of Paradise

Women of Paradbe


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Ayesha (WlCitW) reports that the Prophet (ffiW) told: "O Ayeshal Defend yourself against Hell, even if by giving a date stone." garghib 2, 61






Asma Bint Yazid (V)bW$ relates: "My maternal aunt and I called on the Prophet (ffiW). We had gold bracelets in our hands. The Prophet (ffiW) asked us whether we had paid zakah on it. When we replied in the negative, he told us: "Do you not fear that Allah may make you wear bracelets of fire on this account You should make it a point to pay zakah on it." (Targhib t, 3t2) It is obligatory on one to pay zakah, if he has gold and silver of a certain value, irrespective of the point whether it is in daily use. Generally women neglect to do so. They have plenty of jewelry both on their person and in store. Yet they do not pay zakah. Years pass by and they do not think of paying zakah. In India it is fairly common that women do not pay attention to it. So doing, they land themselves into Hell. If they do not have money, they should ask their husbands to pay zakah. If they too are unable to do so, part of jewelry or any other belonging should be sold in order to pay zakah. If they are unable to pay zakah, they should at least reduce the value of their jewelry. It would protect them against Hellfire. They should consult an Islamic scholar for finding out details about zakah. It would save them against Hell in the Hereafter.

Women are seen offering Prayers and fasting. However, they are not very particular about zakah and charity. There are reasons for it. First, they do not have money. Even if they have it, they find it hard to part with it. At most they give something to their own children and
grand children. In accordance with their economic status, women should give in charity, in addition to the payment of Zakah. They should make it a point to give donation to mosque, institutions of religious learning, the poor and scholars. While making donations, they should not expect any return from them. Charity protects one against Hell. The Prophet (ffiW) directed them to do so in order to gain deliverance from punishment in Hell. In Arabia a date stone is something of little value. At times, people stop giving in charity, thinking that they have very little to give. The Prophet (W) rectified this error. If one does not have new clothes to give in charity, he should give the used ones. If one cannot offer full meal, he should at least feed

the poor with only one item. In charity the value or quantity is of no significance. Women should spend in
Allah's cause which would defend them against Hell.

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Women exhorted to give in charity

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The directive to women for charity


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Women of Paradise

: "While addressing a group of women the Prophet said: "O womenl Give in charity. For the majority of
persons entering Hell would be women." (Tirmidhi p. 138; Mishkat, p. sl59 and Bukhari p. t98) Several Ahadith exhort women to give generously in


charity, for they are naturally inclined towards it. In our country, charity is not very common. As to its reason, there is ignorance about.the excellence of charity. People realize little about its gains in both the worlds. Since they do not attend religious sessions and do not study religious texts, they are unaware of the importance of charity. They are pre-occupied with their economic activities, leaving little time for them to study religious text. Moreover, women in India have little money of their own. Their husbands have full control over money. Even if v.romen have their personal inoney, they are not inclined towards charity. Miserliness lies at the core of ne.glecting charity. The Prophet (ffi[*) pointed to the same and exhorted women to give in charity, apart from paying Zakah. It would earn them a great reward. Women are liable to committing sins and, they are not very particular about seeking Allahls pardon and forgiveness. Since charity delivers one from Hellfire and protects one against Allah's wrath, the Prophet (W) directed women to give in charity, as a precautionary measure. They may give little. Yet it would be an expiati for their sins. In response to the Prophet's exhortation, womn donated the jewelry which they were wearing. I women today cannot donate their jewelry, they should a Ieast give in charity other items. It would protect the against Hellfire.

125 asked as to which wife of his would be the first to join him after his death. He replied: "The one with the longest hands." She says: "All of us measured our hands and found that Sauda (ggli{Ml had the longest one. However, it was Zaynab (tfiil35frEl#j) who died first after his death. It was then that we realized that the longest hands signified charity. Since she excelled amongst the Prophet's (W) wives in charity, she had the privilege of joining him first."
After Zaynab's (llgEiiu#-i) death, Ayesha her the following tribute: "Today such a woman passed away who was virtuous, devoted to Allah in worship and a source of help and support for the orphans and widows. When Umar (kjl5r0!rr) sent Zaynab (#|i(Ut6l her annual stipend, she directed someone to cover it with a cloth. Then she directed Barza to take out an amount and give it to an orphan. Without counting the money, she kept on donating. What was left was given to the Barza. Zaynab $$AiW) did not keep any money for herself. Rather, she supplicated that she may not get any money. once caliph Umar (&)ViM) sent her twelve thousand dirham for her needs. Upon receiving it, she immediately donated this amount. When Umar (g)SfM) learnt about it, he sent her another one thousand dirham for her owh_.needs. However, she donated this amount as well.
(Seera Mustafa, p.324)

Women of Paradise


Earning money by handicraft and giving charity

it in

The incident about Zalrnab's



Ayesha (VgeXtW) relates that the Prophet (ffiM)

Zaynab (V{jI6idI.#) was so particular about giving in charity that she earned money with her handicraft and donated the same. Regarding her Umm Salma (Yffifi@i{l, one of the wives of the Prophet (W) said: "Zaynab

126 lfffiguW) was a virtuous woman who worshipped a fasted much. She engaged herself in handicraft and money she earned, she gave in charity.
(seera Mustafa, p.


Directive and reward for giving gifts

;k, *"i!,;t, d, ,f fi

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relations. Therefore, there is a greater reward for loan. Women should try to give loans, if they can afford it' For it carries a greater reward. It is better to loan money than to hoard it. If one is unable to repay the loan on account of some crisis or poverty, there is much reward for waiving off the loan. one doing so would be granted a place under Allah's throne. There is a glad tiding for protection against
Hell for such a Person.

not get back his loan. This leads to souring mutual

Abu Huraira (*)tiiW) reports that the Prophet (ffiW said: "Give gifts to one and other. It promotes love and affection." (Faiz al-Qadeeer, 2, 203) The Prophet (W) directed that Muslims should give gifts to one and another. For it improves social relations. This practice has many advantages. It creates cordial relations which are essential for the community life. One should send food items to his relatives and neighbours. It does not call for elaborate arrangement or resources. However, it goes a long way in improving social relations. Such good practices are on decline. As a result, the atmosphere is not so good.

Reward for spending money on husband 6 J, in,'u *, G" :F ;kt


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Ufr 6i


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Zaynab,lbn Masood's (Slllffiutrr) wife reports: "[ requested eilal (S}lit$!51 to find out from the Prophet
whether I would get any reward for spending my money on my husband and his children. However, he should not reveal my identity to the Prophet (ffi{tb ' when Bilal (S1t6065) discussed it with the Prophet (mry) , he asked him about the identity of the person' When he confirmed my name, he replied: "Yes, she would get a double reward; for maintaining the ties of-kinship and for
giving in charitY." According to another report in his farewell Pilgrimage sermon the Prophet (ffiW) said; "O womenl Give in charity, even if it be through your iewelry. Most of you


Reward for gMng loans

*'*t,ru *t j:;, jG j6'e,)Ei'i-ut'dt,F if" ', qu:i *'a3'!ir e.'* y, *,p A Gi W A?,',k,

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Anas (Sllliilr6rj) reports that the Prophet (ffiW) said: "During my night journey I saw it inscribed on the gate of Paradise: The reward for charity is ten fold and for giving loans it is eighteen times." (Tarhib,2, l9) One thus learns that there is a greater reward for giving loan. For there is an apprehension that one would

would be consigned to Hell. It was at that point that


Women of Paradise

she could give her money to her husband, who was a person. He promised her double reward for doing so."
(Tahawi, I, 308 and Majma,3, 122)

Zynab's (Yfl6M) husband, Abdullah bin Masood ($ill5r@Pj) was a poor person whereas she was affluent. Abdullah Ibn Masood's ()!ii(U#-i) children born of his first wife were also under Zaynab's (lA,AF(11rljI care. She therefore asked the Prophet's (ffiSI) ruling whether she would get any reward for spending her money on her own family. She was promised a double reward for it. It is therefore clear that the wife would get a greater reward for spending' money on husband and family members..Likewise, she would get a double reward for helping her step children. It is outrageous that step children are treated so badly in our society-i$eir-rights 4re neglected and they are humiliated. They are regarded as inferior to one's own children. Such an attitude is reprehensible. It is a major sin to torment step children. Generally speaking, women are more guilty on this count. They would face a terrible punishment for it in the Next Life. They should be as sincere"to their step
children as they are to their own childreir.

Womenof Paradbe afford." (Targhib, 2, 23) The directive is that the beggar should not be turned away. He comes with expectation. If one does not have something valuable, an ordinary thing be given to him. A small amount would do as well' If fresh food is not there, the left over may be given to him. For he may not get such help elsewhere. He should not return empty-handed. If the beggar refuses, it should not offend one. Giving in charity always brings excellent reward for one. Whatever is donated today is credited with Allah's treasure. One

would be rewarded manifold for it.

An incident about the exhortation for womenfs charity

labtu (*!Wlg6) says that he accompanied the Prophet (Wl at Eid Prayer. The Prayer was offered without Adhan or lqama. When the Prayer was over, the Prophet (ffiiE) rose, taking Bilal's (S-llld$g) support. After praising and

The beggar should be helped, be

it little





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(rr/r:rr*iy; umni Baieed (*NiWrl relates that she asked the Prophet (W) : "Somtimes beggars come to my house
while I do not have anything to give to them." The Frophet (ffi) directed her to give them whatever she could

glorifying Allah, he delivered his sermon, exhorting the gathering to do good and obey Allah. Then he went to the women's gathering' Bilal (6Jl1til5b) accompanied him' Again the Prophet (ffiEl delivered a sermon and asked women to fear Allah, instructed them in doing good and obeying Allah. He told them in particular to give in charity. For women would be more in number in Hell. When a woman asked as to why it would be so, he replied: "Because you curse more, and are ungrateful to your husband-" In response to the Prophet's (W) exhortation for charity,
the women present there, donated their jewelry, necklaces, ear-rings and rings in Allah's wa!.: (Bukhari 133 and Muslim 289 and 3t 7) These women were characterized by the fear of allah

and love for the Prophet. They were terrified of Hell.



women of Paradise

Accordingly, at the Prophet's directive they generously donated their jewelry in Allah's way. Ca4 women today emulate them If they are unable to do so, they should at least donate their clothes which are more than what they need to the poor. They should develop the habit of giving in charity. The easy way to do so is to give in charity on a
regular basis. Whenever they get new clothes, they should donate the old ones. Likewise, they should feed widows and the poor, and invite Islamic scholars' to meals. If they do not have their own means for doing all this, they should

spend their husbands money on

it, subject to their

consent. They would be rewarded for this as well.

It is important that women develop the habit of

charity. It would defend them against Hell and facilitate their entry indo Paradise. Charity is an important means for protecting oneself against Hell. They should give in
charity as much as they can afford.

of Paradise 131 she does not have anay means to support herself. It is an excellent deed to spend money on one's divorced or widowed daughter. For she is without any support. According to another Hadith, one who comes to the rescue of someone in distress is rewarded with Allah's forgiveness. A widowed or divorced woman is in real distress. She is without any support system. If one's daughter is divorced or her husband dies, parents should arrange for the return of their daughter and re-marry her. If her remarriage is not possible, she should not be reproached. Nor should she be taken as a bad omen. Rather, she should be regarded as a source of blessing for one. For, it provides one with the opportunity to help her. The reward for helping her is more than what is due for

*int * 4rtbrn-p jl .-4 6 i*ri;r"


Spending money on oners divorced or widowed daughter

ordinary charity. If the divorced or widowed woman does not have her parents, her brothers should treat her well, taking her as their daughter. They should generously spend on her, taking it as an opportunity provided by Allah for earning reward. Such women should reconcile to living with their brothers and put up with any lapse on their part. They

,A ,zt{1'a::i1:y rk)*,,hl J;t ,F )A:i {' jtt '"i;t

should lead life patiently and cheerfully, devoting

themselves to the worship of Allah.

(YI\U, :a,atr ral,L\ o8:6!5.u1 " i!# i:G Suraqa Ibn Malik (*)111t!W) reports. that the Prophet (ffiW told him: "Should I not tell you about an excellent deed The best charity is to spend money on your daughter

Reward for charity towards one's kin

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* )Ei'iu etfL i A*.;;"

":L+'ris:* ouj* u;.y

who has come back to you (on account of divorce or widowhood or is abandoned by her husband). She does
not have any earning member beside you to help her."
(Mishkat, 425 and lbn Maja 261)

(rv/l :iroir;y

The best charity is to help someone in distress. For

Salman Ibn Amir (g)L.W$ reports that the prophet (ffiW) said: "To give in charity to a poor person is a rewarding act. However, spending money on one's kin fetches a double reward, for helping the needy and for

i) W

Women of Paradise 132 maintaining the ties of kinship." (lbn Khuzaima adds that there is a double reward for helping one's kin. The reward is for both charity and for maintaining the ties of kinship)
(Targhib 2, t 7)

Women of Paradise


our social life we, however, do not follow the Prophet's (ffiW) teaching. If the neighbour is influential, and wealthy, commanding respect, we treat him well, even if he
lacks piety and Islamic virtues. However, if the neighbour is poor, powerless and unrelated, we look down upon him, though he follows Islam faithfully. Far from doing any good to him, we torment him by disgracing him for his lack of resources. This is the height of arrogance and injustice. It is Allah Who has given birth to everyone and settled him. He is the Protector of everyone. The Prophet (ffi) is on record, exhorting Muslims to be nice to their neighbours. He directed them that one should give gifts to them. on special occasions he should be helped more. Cordial relations enable us to put up with their lapses. One is rewarded much for treating his neighbour well. Such a person is blessed by Allah.

The above Hadith makes it plain that there is a double reward for giving charity to one's kin. For, so doing, one looks after his kin. Ahadith speak highly of this good deed. Generally, one is more familiar with the conditions of his kith and kin. He can therefore help them better. Moreover, there are, at times, differences with them. One naturally

avoids giving anything to them. However, if one helps

them, it would weaken the base self. Women do not spend money on such relatives with whom they do not have cordial relations. This should be avoided. One should not be led by Satan's promptings in giving charity. Rather, one should help one's relatives as much as one can afford for the only objective of winning Allah's pleasure. Allah may reward for this in the world itself.

An act of constant charity and its importance j';, jE j6'e ;6 fr, At i) ir"

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Kindness to neighbours and the command for charity for them


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Abu Dhar (g)15@g) relates that the Prophet (ffi#) told him: "O Abu Dharl When you prepare a meat dish, have more gra\5/ and share it with your neighbour." (al-Adab al-Mufrad, p.25) .

(fogr:rrie urJl rf1r,a :af.l ,t\r;e 2tJ.a) Abu Huraira l*)Wia) reports that the Prophet (ffi) said: "As one dies, his acts come to an end. However, he keeps on getting reward for the following three acts: (l)An act of constant charity, (2) Such knowledge which benefits others and (3) Righteous children who keep on
supplicating for him after his death." (Muslim, p. 41, Mishkat, 32 and al-Adab al-Mufrad, p. 25) It goes without saying that after one's death, his record of deeds comes to a close, as a result of which he

There are several Ahadith which exhort that one should take care of his neighbours and treat thern well. ln


Women of Paradise

Women of Paradise


cannot earn any further reward. However, one draws reward for his acts of constant charity. Its reward is credited to one even after his death. Some of the deeds
belonging to this category are the construction of mosques and institutions of religious learning or dedicating one's house or property for a religious cause. If one can afford, he should make it a point to perform any of the above deeds. Some women are blessed with property. It might be abused by their irreligious heirs. If they have property, they should dedicate it to mosque, or madrasa. Likewise, if they have cash, they should donate it to these institutions and get these constructed. It would be an immensely rewarding act. For they would be credited for it even after their death. One should perform such good deeds which may accrue reward for generations. One should ensure that he keeps on drawing reward even after his death. It is man's

In every day life people need help by way of borrowing a match box or pots. They might face hardship, if they do not get such ordinary things on time. Although these objects of are of little value, they are important for meeting our basic needs. Accordingly, there is a big reward for lending these. Some women are miserly. They refuse to lend ordinary

things to others. Some even go to the extent of

reproaching those who ask for such help. It is an evil deed and deprives one of Allah's reward. It is not permissible to refuse lending objbcts of every day life such as bedding, cot, knife and other equipment. The Qur'an forbids such misconduct. In Surah al-Ma'un such people are condemned. On being asked to clarify the Prophet (W) told Ayesha (YgWSi{iJi.1.) that it is not proper to refuse lending such things as water, brand of fire and salt.
(Ahkam al-Quran, p. 2 I 3)

main concern in this world to invest his money in a business with an assured return. The same attitude should characterize one's deeds. One should see to it that his acts
fetch him reward even after his death.

Abu Hurai ra (*)VlW) reports that the Prophet (ffi\ said: "Reference is to such things which are generally lent and borrowed, for example, axe, pots and other objects. Shariah and morals teach us to give these generously."
(Fath al-Qadeer 5, 633)

Reward for lending ordinary obiects such as a matCh box

Reward for charity given out of husband's

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Ayesha (VW$6bl says rhar the proph et (W) remarked: "One who lends a brand of fire to someone is
rewarded for giving him the entire food cooked with that brand of fire." (Majma al-Zawaid, p. t36)

i4t,it:.'s 0lrup :g;11*1 .rr/r :\*;Jr) " ;;ifil Amr Ibn Shoaib reports that the Prophet (W) said:
in charity

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"A woman is rewarded also when she gives

136 household items. Her husband gets the reward in an equal measure. The award of the reward to both of them is not at each other's expense. Husband is rewarded for earning his belongings and wife for giving these in charity.,' (Targhib,2, 33 and Bukhari, p. 193) Reference is to food cooked at home. Of course, it is prepared with husband's income. With his consent, wife may feed others, give it to beggars and as a present to neighbours. Husband is rewarded in that food is prepared out of his income. Wife is rewarded for giving it in charity. Likewise, a household item which is not in use, may be given by wife with her husband's consent. She would draw reward for the same. Ahadith emphasize that if husband is not displeased, his wife should make it a point to give charity generously out of her husband's belongings. ioth the cot[le woutO earn reward for it. It should not give rise to the misperception that only the husband being the owner would be rewarded.

Women of Paradise


gift in return. If he is unable to do so, he should at least speak highly of his benefactor. One should talk about his
concern and favour. Generally speaking, women are not grateful. They find it hard to speak highly of someone. Far from exilressing gratitude, they conceal the favours done to them. This is the height of ingratitude which is disapproved by Allah and

His Messenger

(ffi&) . One should be thankful to his

benefactor and express it verbally Usama (kI!6JiUpj) reports that the Prophet said: "lf one gives something and the recipient supplicates that AIlah

may reward him, it constitutes praise on his part. According to another report, one who mentions the favours done to him expresses his gratitude. Another
report states that one who is not grateful to fellow human beings cannot express gratitude to Allah." ffarghib, 2, Z7-zs) Women are in the habit of taking gifts from others yet they do not mention it. First, they should thank Allah and supplicate for their benefactor. They should, at least, make supplication for their benefactor in that it is in their

Thanking one's benefactor j6

*; *i:ut *


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ttlt :a1g1"'rri '"li Jabir (Sliir$lj) reports thar the prophet said: ,'rf the beneficiary can afford, he should give something to his benefactor. If he is unable to do so, he should at least praise him. Whoever praises his benefactor, expresses gratitude. In contrast, one who refuses to praise his benefactor is guilty of ingratitu de.,, garghib, z, 441 If one gives something as a gift to his children, brother, sister or any rela'tive, the recipient should given a


;i' ;;i

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Reward for women who give out of household assets

Ayesha (Wiil6W) reports that the Prophet




"lf wife gives in charity out of household without

committing squandering or harm, she would be rewarded


Women of Paradise


along with her husband. The latter would be rewarded having earned it. The reward would be given to both them, without loss to either," (Bukhari, 192)

*;itt * *t j';, j6 ......'^X ;tli'ilr ,er {;; A :}" ,,i3 J)).:rg 1i, # :r f u2 ilir1, ,k,

relates that the Prophet (W) told her: "Keep on spending and do not hoard. Otherwise, Allah would give you in a strict measure." Asma




192 and Targhib, 2,


Asma (iffilluJ/il), sister of the Prophet's

(ffiW) wife,




Ayesha $#WftM) and mother of Abdullah Ibn Zubair k)Eit$) died at the ripe age of one hundred years. She

Abu Huraira (&Iii@(b) reports that rhe prophet (W) said: 'Wife would get half reward, if she spends out of her husband's belongings, without his permission."
(Muslim 2, 330 and Kanz al-tlmmal 16, 406),

The above Ahadith discuss the reward for wife spending out of her husband's belongings. Whenever someone is fed, the food is of course made out of
husband's earning. However, since she prepares food and does hard work for this, she is rewarded in full for charity. Out of His grace Allah rewards both husband and wife. Even those who serve food get reward as well. Therefore, women should not take it as a burden if they have to prepare extra food for guests. They should not express any

displeasure over it. They would get reward also for distributing extra food. Since husband may give such permission in principle, she need not take his consent
each time she gives something in charity. She can exercise her discretion.

was an exceptionally devout lady. The Prophet (W) had directed her to give generously in charity and cautioned her against hoarding wealth. Often does one not spend his money on himself. It is inherited by others who spend it without any scruples. They do not spend it in a way which would bring reward to him. As a result, the deceased person is full of regret. Had he himself spent it in Allah's way, he would have been rewarded in the Hereafter. While giving in charity, one should not be strict in paying only according to the due amount. Rather, one should give generously. As a reward, Allah would bless him without a measure. However, if one is miserly in giving, Allah would deprive him of His bounty. It is up to man to decide what to do.

Showing off one's favours deprives

one of its reward

If one does not give in charity, one is denied

rM $ rr,.T ;i:niilE} (.s5{ u,r'u The Qur'an explicitly directs the believers not to
mention the favours and charity done by them They should not lay it to waste by tormenting or mentioning it to the beneficiary. It is a wicked act to mention thb favours done to someone. For it torments the beneficiary. Such a wicked act deprives one of the reward for his charity.


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Women of Paradise

Ibn Mundhir states on Dhahhak's authority that if one mentions his favours or torments the beneficiary, his
reward would be reduced to a naught. (al-Durr al-Manthur, 2, 44) Women are in the habit of giving in charity reluctantly. They are not very keen on spending in Allah's cause. Even if they give something, at a later stage, especially when the relationship turns sour, they mention the favour done by them. They feel"iustified in doing so. However, such conduct results in the loss of reward. Women should make it a point to do good to others only for Allah's sake. They should not expect any return. They should forget the favours done by them. They should never mention these. Nor should they expect anything in return. For it might disappoint them. If one avoids such misconduct, he would be amply rewarded in the Hereafter.

141 It is mentioned in many Ahadith that when the Prophet (W) had a glimpse of Paradise and Hell, he found the majority of women in Hell. The Prophet is on record explaining the reason for it. What lands women in Hell is their ill-temper, reproaching, abusing, satirising and demeaning others. They do not keep themselves within bounds in reproaching others. They are quick to discredit their husbands even though they have been looked after well by them. They instantly find fault with their husband, accusing them of having done nothing for them. Women should make it a point to refrain from such conduct. Such an utterance under Satan's influence might consign them toHell and provoke Allah's wrath.

Women of Paradise

why would there be more women in Hell qrL,';itu?t rll.rp-l q


More women in Hell

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"There would be less women in paradise. (i.e. in

comparison to men there would be more women in Hell) (Bukhari 2, 783 and Muslim 2, 352)

Imran lbn Husain reports that the prophet 1ffi#y said:

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Abdullah Ibn Abbas (gl!5@g) reports that the Prophet (ffi| said: "l saw more women in Hell. When people asked him the reason for it, he pointed out that it was on account of their ingratitude. On being asked to clarify whether women were ungrateful to Allah, he explained that women are ungrateful to their husband. Although the latter

look after them throughout their life, at a slight

provocation they discredit their husband. (Bukhari 2, 783) It is clear from several Ahadith that the Prophet saw a large number of women in Hell. He himself explained that more women are there because of their ungratefulness towards their husbands. 'Iheir ingratitude lands them into

Ibn Abbas (*l.EWl reporrs thar the prophet (W) said: "l saw people in Paradise and most of them were needy persons. However, in Hell I found the majority of
women. (Bukhari 2, 83 and Muslim 2, 252)


Women of Paradbe

Women should therefdre avoid such attitude. Allah has ordained their husbands for them. If they face some hardship from their husbands, they should put up with it patiently. One does not get all what he wants in this life. They should better appreciate the favours done to them by their husbands. They should never act ungratefully. Rather, they should be thankful to Allah for all that they have. They should express their gratitude to husbands. This would protect them against Hell.

How can women avoid Hell

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"'ir#V't Wit b )\, # e',H jabir Ibn Abdullah ('$15(&Ear) reports that he accompanied the Prophet (ffiY) on Eid day. He offered


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Prayer and while taking Bilal's ('{ilV1,&g)'support he delivered his sermon in which he urged Muslims to fear and obey Allah. He gave many instructions to them. Then he went to women's section and advised them thus: "Give
in charity. For there are women in Hell." Upon hearing this, an old woman rose and asked the prophet (ffiW) as to

143 their jewelry in charity. Bilal (s]115r&t#j) collected these items." (Muslim t,290) Women's ingratitude towards their husbands accounts in the main for their consignment to Hell. However, it can be compensated by giving in charity. Needless to add, charity is a great virtue, which defends one against Hell. Every deed has a certain effect. If one chants a particular formula, it may help overcome one's sorrow and depression. Seeking Allah's forgiveness results in an increase in one's sustenance. Doing good has its effect on one's longevity. If one recites Surah al-Mulk at the time of going to bed, he gains deliverance from the punishment in Hell. Offering Chasht Prayer brings one more sustenance. One who sends bendication on the rrophet (ffiYl would be blessed with his company on the Day of Judgement. By the same token, giving in charity protects one against Allah's wrath and results in deliverance from Hell. One is defended against calamity as well. This explains why the Prophet (ffiW) urged Ayesha (WltM) to give in charity, even if it be a date stone. For this would keep her away from Hellfire. He did not mention Prayer on this count. Of course, Prayer is the most important mode of worship. However, charity has a special effect with regard to protection against calamity and Hell. Ahadith clarify that charity keeps at least seventy problems away from one. Included in this also is the protection against serious diseases such as leprosy (Jame Saghir, 3l 7). According to a

Women of Paradise

Hadith charity removes sins in the manner water

extinguishes fire. [arghib,2, t t) It is recorded in another Hadith that charity cools down Allah's wrath. It acts as a barrier against Hell. More importantly, it secures deliverance from Hell. (Targhib, 2, I t, t2, l7 and20)

wtry it was so. To this he replied: "you are prone to complaining much and being ungrateful to vour husbands."'Immediately the women present there gave


Women of Paradbe

Accordingly the Prophet (W) exhorted women to give in charity, which would help .them gain deliverance from Hell. The women in the Prophet's (Wl day fully realized this point and they gave in charity, even their jewelry. In our times such spirit of charity is lacking among women. Satan does not want that women gain deliverance from Hell. Satan dissuades them from giving in charity. There is no prescribed amount of charity. One may give as much as one can afford. However, it should be done regularly. Women should give their clothes in charity. If they do not have means, they should get money from their husband. They should give as much as possible. It would protect them against Hell and entitle them to enjoy

Hellfire for those who torment their neighbour

Abu Huraira

reports that someone asked the

Prophet (W) about a woman who is very particular about Prayer, fasting and charity yet she abuses her neighbour. The Prophet (W) replied that such a woman would be thrown into Hell.
(Mishskat, p. 424 and Targhib p. 356)

145 neighbour cannot enter Paradise. Any neighbour is an evil acl. (Targhib, 352 and 354) According to Imam Ghazali, neighbours should not be' harmed. More importantly, one should bear with the inconvenience caused by them. The Prophet (W) asked his Companions (@(ffi51 about the obligations towards neighbours. He then spelt out: "lf he seeks help from you, you should If he asks for a loan, you should give it. If he is needy, you should help him. If he falls ill, you should call on him. If he dies, you should join his funeral. If he is blessed with something, you should felicitate him. If he is bereaved, you should condole him. Without his consent you should not raise your so much which may obstruct air and sunlight. If you buy'fruits, get some for him. If you are unable to do so, you should not; at least, show these to him. Your children should not carry these lest it might hurt the feelings of his children. You should not open your chimney in his direction lest it might discomfort him." Fadail sadaqat, I 06)

of Paradise

only one out of ninety-nine women would


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enter Paradise
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Both the Quran and Ahadith stress the obligations one owes to his neighbours. By the same token, there is a severe warning for those who torment their neighbour.



According to Hadith, the dispute between neighbours would be presented first on the Day of Judgement.

rhe Prophet (mSE) is on record saying ,{::t#;ff:: quarrels with his neigh.bour. According to another report, the Prophet (ffiffi}) observed: "One who harms his

According to Ibn Abbas (Slll(UEj), crriy one out of ninety-nine women would enter Paradise while the rest would go to Hell. (Kanz al-Urn;nal, 165) It is distressing to note that such a large number of women would be consigned to Hell. We should learn a lesson from it. What accounts for their landing into Hell is that owing to their ignorance of Shariah, they are more liable to be misled by Satan. They commit sins prompted



t# ; At aZ 96

Women of Paradise


by their base self. Since they do not tealize that they are guilty of.committing sins, they do not seek Allah's pardon either. In comparison to virtues, they are more drawn towards sinful acts. Some of the sins in which women
generally indulge are described below. This account should help the pious women avoid these. For it would protect them against Hellfire: l. Visiting graves and committing undesirable deeds there. 2. Visiting graves and invoking saints for fulfilling their wish. Both these acts are sinful. Worse, these betray polytheism 3. Visiting graves of saints and attending Urs at Ajmer and other places. In Ahadith such women are

on this count.

Women are more revengeful. If they have differences with their relatives on minor issue, they develop and harbour enmity, putting an end to social relations. It is not permissible for a Muslim to sever his social relations, for example, greeting with Salam, for more than three days. Bukhari cites on the authority of Abu Ayyub Ansari that the Prophet said that it is not lawful for a Muslim to sever relations with another person for


more than three days' Nor should he avoid meeting him. The better of the two is he who resumes social relations.
(Bukhari,2, 897)

Indulging in divining: They approach those who trade in amulets. They invoke them for a variety of reasons, for example, lack of resources, displeasure of husband, low income, chronic disease etc. Such a practice is absolutely unlawful and forbidden. No one has access to the unseen. Those claiming to do so only cheat people of their money. 5. Attributing every problem and loss to Jinn and evil spirits. Moreover, they approach the divines for relief and in so doing they do things which are forbidden by Shariah. 5. Placing too much trust on magic and other occult practices. One may approach a pious person for seeking relief against the evil influence of some Jinn and rely only on the supplications which are recorded in the Quran and Ahadith. Same holds true for amulets. Only such which are in line with Shariah are permissible. One should not corrupt his faith by resorting to anti Shariah practices related to amulets. It is women who are more vulnerable


and provocation they start At the slightest reproaching others. quarrelling and cursing. They do not spare even their own children from cursing, though it is forbidden. Nor do they listen to any advice on this count. They would be in real trouble as they would face Hellfire for this crime. 9. Many women are not particular about offering Prayer. Using the pretext of their baby or some other excuse they do not pray. Some pray, though not at the

8. Women are more given to cursing

appointed hours. Only after they are free from their domestic chores, they pray. It is an evil practice. Prayer should have priority over everything. There is much virtue in praying at the earliest opportunity. They should develop the habit of praying as soon as they hear Adhan. For any
delay leads io offering Prayers beyond its prescribed time. 10. Generally women do not offer Fajr Prayer. Or they do so at a later hour. They go to bed late and rise late, even after the sunrise. It is regrettable. According to Ahadith, such people are under the spell of Satan. Some women are

found praying at the time of the sunrise. They do not follow the prescribed timing. They are not very particular



about the components of the Prayer either. ll. Since women have jewelry, they are liable to pay Zakah. It should be realized that Zakah is due on even on a small quantity of jewelry. Since they have more than this limit, they are obliged to pay 7akah. However; they do not pay it. What accounts in the main for it is that they do not have cash money. However, it is not a valid excuse. They should take money from their husband for discharging this obligation or ask him to pay it on their behalf. As they request their husband to fulfill their other needs, they should make it a point to ensure the payment of Zakah by them. If husband pays no heed, for discharging their duty and for not incurring a sin on this count, they should sell some part of the jewelry in order to pay Zakah or reduce jewelry less than the limit on which Zakah is payable. Or they should gift it to their daughter. 12. Since women have jewelry, they are obliged also to sacrifice an animal. Again, they use the excuse of not

having cash for not doing so. However, it does not exonerate them. They should ask their husband to
discharge this duty on their behalf. Or they should sell part of their jewelry for the animal sacrifice. They will have to do so until their jewelry is of less than the value on which Zakah is due.

149 ignorance of relevant commands about menstruation and the bleeding after delivery. If there is bleeding for any other reason, they do not offer Prayers. T'hus they become guilty of not offering Prayer when they are actually obliged to do so. Such knowledge should be gained from religious texts. Or they should consult some scholar. They should not feel shy of raising such questions. For such lapses might land them into Hell. 14. Women often delay ritual bath, even at the expense of missing their Prayer. If they have to take a bath in early morning, they delay it, It is a major sin to offer Prayer beyond its appointed hour. They should make it a point to take a bath, if it is needed in early morning, in order to pray at the appointed hour. They should make necessary arrangements for bath. If it is harmful to take bath with cold water, they should arrange for hot water. What is important is to pray at the appointed hour. 15. Whenever some women gather, they are prone to backbite and speak ill of others. Needless to add, it is a sinful act. Backbiting consists in saying something about someone which may offerrd him and which one avoids saying to him directly. Generally people do not reallize that they are indulging in backbiting. Backbiting is a major sin, which is likened in the Quran to eating the flesh of one's

Women of Paradise

If one is unable to pay Zakah, Sadaqa Fitr and do

animal sacrifice, and she is obliged to retain jewelry, she should at least convert silver into gold. It goes without saying that Zakah is due on seven and a half tola of gold. One would not be then obliged to pay Zakah unless the jewelry is of that value. It would save her from committing the sin of not paying Zakah. Further guidance may be obtained from a competent Islamic scholar. 13. Women commit many lapses on account of their

dead brother. It is more heinous than committing fornication with one's mother. Women should avoid it in

their gatherings. They strould exercise every caution in this respect. For this sin might land them into Hell. 16. Women are more prone to quarrelling. They feel offended more easily. Quarrelling gives rise to many problems. They should learn to put up with others. 17. Women are obliged to respect their husband. Rather, their life is dependent upon them. Yet they get

Women of Paradise 150 angry with their husband and start quarrelling. Even if he acts unreasonably, wife should avoid a quarrel. She may, however, make her point in a decent manner. She may disagree with him. However, if she expresses her viewpoint in a sensible way, it would not give rise to a quarrel and avoid any hostility between the couple. Her husband would hold her in greater esteem. This would, in turn, improve their relationship. 18. Many women are not particular about Prayer in their young age. Only when they grow old, they start praying. It is sheer ignorance to do so. One should make it a habit to pray even at a young age, before he/she attains puberty. After attaining adulthood, it is obligatory on everyone to pray. If one does not develop this habit at a young age, it would be difficult to do so at a later date. 19. Even such women who are regular in Prayer do not pray on journey. They do so, thinking that they would pray at a later time. It is not a sound practice. They should make wudu while observing norms of segregation. Even on train they may do wudu in toilet. It is a major sin to delay Prayer without a valid ground. 20. Women are miserly by nature. They have plenty of clothes and jewelry yet they do not give it to the needy. Keeping in mind her condition, she should make it a point to give in charity. For being miserly is sinful conduct which would lead one to Hell. 2l. If they neglect or usurp someone's rights, they feel it beneath their dignity to seek pardon. If they have hurt someone's feelings or deprived him of his due, they should immediately seek forgiveness, it would protect one on the Day of ludgement. 22. lf one commits a sin or disobeys Allah, yet he/she does not feel sorry and does not seek Allah's forgiveness, it



One should yk-: seeking Allah's pardon and forgiveness' It it a point to do so as soon as one realizes his mistak: *oriO protect one on the Day of ludgement' If one..does to Hell' not replnt his major sins, he may be consigned

-. . 71! . of Paradise , pray' =.. *t*ttting serious. One should immediately

a Neglecting mother and obeying-wife being. si[n of the approaching Day of Judgement:


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;:ii:t (;v tili'i +' J:;t ;, Lrr.b$r #3$ i6 b. : ** ";t L3'e i ^i.'i:,Y3' eg )ilIi .it i;; ';{: YtSr E;i;i'{6'ilt.i'' (,t 4'!'1'fu 6t ;l^ e$i,fiv :i1r,l, ,1 vtit g} * f*i ip "."-fl (t t/r :utJ,i) "ti:,l!t tiL'rt ;t* 6l Ali (ta,lg,(U6) relates that the Prophet (W\ i-aid;

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deeds' it "When my community commits the following'15 On would result in the befalling of calamities on them' the being asked to spell out these deeds' he listed trust' taking following: Misappropriating spoils of war and wife while Zakah as a burdensome tax, obeying one's to friends while severing relations with mother, being kind a wicked neglecting parents, making noise in mosque' and p.rron trt ing over the leadership of the community his'evil' people having respect for him in order t9..avoid

drinking becoming comrnon, using silk commonly'

Wlen popularity of singers, and reviling one's -ancestors' storms' You such deeds are committed, there would be (Tirmidhi' 2' 44) should expect the disfiguring of faces'"

In our times, people pay more attention to their wife, rather than to their parents, even Allah and His Messenger. They do so for their selfish ends, at the expense of neglecting their obligations towards parents. One should of course fulfill his obligations towards his wife. One should not, however, reduce himself into her slave. It is important that one respect the status of parents.

speaking, the atmosphere in home is not religious' They do not have time or money to buy religious texts. They do not have weak faith as such. Provided they gain religious knowledge, they may feel more motivated than men.

Religious scholars should therefore make

arrangements for their instruction. In the Prophet's day women made a request for it. Today women may not make such a request, Yet there is a need for it and religious scholars should cater for it.

Religious instructions should be there for women

It is Sunnah for women to pledge the oath of

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Abu Saeed (kll$1@g) relates that a group of women requested the Prophet (Wl that a day be set apart for their religious instruction by way of his serrnon to them. Accordingly, he delivered a sermon in which he said: If someone's three children die, it would protect him/her against Hell. When a woman put the query whether the same would apply, if two children die. He replied that one would be rewarded for the loss of two children as well.
(Bukhari dl, 167 and Muslim 2, 330) Generally speaking, the religious knowledge of

Ayesha (tllt5(,rp1#) reports that the Prophet (W) used to make women recite the following Quranic verse while taking their oath of allegiance: "They would not associate anyone with Allah." The Prophet (ffib\) never touched the hand of any woman except of his wife or the women whom his right hand possessed. @u*hari 2, 1071)


Like men, women too, should pledge the oath of allegiance at the hands of a pious person who strictly
observes Shariah.

women is limited. Men have more opportunities of gaining it in view of their attending Friday prayers, congregational Prayers, Eid Prayers and other religious meeting. As a result, they learn about the articles of faith. In contrast, women are engaged in their household work and bringing up their children. They do not have any

Men are in the habit of taking such pledges in that they have close links with religious scholars. They caii on the latter and pledge their oaths to them. As a result, they are blessed with faith. However, such a practice is highly

opportunity to gain religious knowledge. Generally

uncommon among women. With their husband's permission, they should take the pledge as well. For it has many blessings. It facilitates the observance of religious

Women of Paradise 154 duties. One is drawn more towards reciting the Quran and supplications. One becomes sensitive about sins. It is a misperception that only older women should take such a pledge. There is no basis for it. Young people should be drawn more towards doing good. A good deed or an act of worship performed during youth carries greater reward. Such youth who spend their time in worship, remembering Allah and reciting the Quran would be entitled to a place under the shade of Allah's throne.

155 journey journey or move around. Hajj as a is permitted by women to stay indoors direct Shariah. Ahadith therefore after performing Hajj. The Prophet's wives followed this directive faithfully.

Women of Paradise

Women should stay indoors after

performing Hajj

Hajj being women's Jihad

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Ayesha $i!6tob) reports that when she sought the Prophet's (ffiW) permission to participate in Jihad, he replied: "Hajj is the Jihad for women."

d !n!, \ Vrts :ea+r) " 1'liit e F, Umm Salma $ldlliiw)l relates that on the occasion of Farewell Pilgrimage the Prophet (ffiW) told his wives 6:s$6lW): "This is.the final Hajj for you. You should stay indoors after this. You should not go out."

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When Ayesha ffleXSlW) sought the Prophet's (ffiili) view about the participation of women in Jihad, he told her: "The best Jihad for you is Hajj." (Bukhari 1, 403)

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(Majma p. 217 and Husn al-Uswa, p. 518)

It must be noted that it is more desirable for women

to worship Allah, serve their husband, do household work and bring up children while observing Islamic norn".s of segregation. Their going out for any purpose, be it for jor; or any other assignment, runs counter to the purpose of their creation. The only journey permitted for them is of Hajj. After performing Hajj, they should make it a point to stay indoors. They should not go out unless there is a pressing need. It is regrettable that under the influence of Western culture this command of Shariah is openly flouted. Like men, women can be seen an)ryvhere in public. So doing they put their chastity and modesty at stake. They must shun Western culture. While sacrificing their extra income from working, they should act patiently. It would bless them with Paradise. lf they violate Shariah norms for material comforts, they would face punishment in Hell. It

Since women cannot observe the norms of segregation while participating in lihad and since they would have to interact freely with men, they are not
obliged to perform the duty of lihad. Furthermore, women

lack physicai stamina and bravery. Shariah therefore exempts women from Jihad. In order to compensate this,
Hajj carries for them the reward which is due on Jihad.
(Fath al-Bari)

Implicit in the above account is the point that women should stay indoors. It is forbidden for them to go on


Women of Paradise

Women of Paradise

is time for them to think and act.

Itikaf (devotional retreat) is Sunnah for



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Ayesha {s}li;iJiin relates that the Prophet (ffi) used to do miswak. When he gave this to me for washing, I did miswak as well and then returned it to him after washing it." (Mishkat p. 45)

she sought his permission for the same. The Prophet (W) allowed her to observe Itikaf. @ukhari 224)

Ayesha (#rW;ll relates that one of the wives (rreEfuFl) of the Prophet (W\ observed Itikaf while she
had bleeding after delivery. Bukhari t, 2ZJ)

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Miswak is a Sunna act for both men and women. It enhances one's reward for Prayer seventy times. Regrettably on account of ignorance women do not do miswak. Some do so only during Ramadhan. It is clear from the above Hadith that women may do miswak as

Women should promote this Sunna act. It would enhance their reward for Prayer. They should select a soft miswak, which may be used for several weeks. For further discussion on the excellence of miswak see the author's
book Shamail Kubra, vol. 5.

Itikaf is Sunna act for both men and women. The Prophet (W) observed it during every Ramadhan. His wives too, observed it. Women are obliged to observe it inside their home. If they have a specific place for Prayer
and reciting the Quran, they should observe it there. Or they should set apart a corner for this, moving their bed and other objects there. They should not move from there except for attending to the call of nature. It is easier for women to observe Itikaf in that they can look after household work while sitting at a particular spot. For further details please consult my book on the norms of Itikaf.

Some deeds which facilitate oners entry into Paradise

Generally speaking, women are not very particular about acts of worship, reciting the Quran and remembering AIIah. they are so much preoccupied with household work that they get little time for worship. They are engaged full time in looking after their children. Yet they should make it a point to turn to Allah, which may brighten their prospects in the Hereafter. As they manage time for household work, they should allocate a portion of time for reciting the Quran and remembering Allah. Whenever they get a little time, they should recite the Quran and engage in other acts of worship. After offering Prayers they should say extra Prayers, especially in the

Miswak is a Sunnah act for women




mornlng. However, owing to their disregard for the H and their little interest in acts of worship, they neglect compulsory Prayer, what to speak of extra Prayers, reciti the Quran and remembering Allah. It is deeply regrettab One devoted to acts of worship is destined to ente Paradise. Below is an account of extra Prayers an remembrance of Allah so that women are prompted t undertake these. Whenever they have time, they shoul make it a point to engage in these. It would bless them with an exalted status in Paradise. It is Allah Who gran one the strength and ability to accomplish it.

rewarded for this as is due for performing Hajj and Umra' This type of Hajj can be easily performed by those who lack the means to undertake Pilgrimage to Makka. One should spare time for this extra Prayer. If one cannot do so daily, one should pray at least wvice in a week. The supplications sought at this hour are accepted by allah' If one is preoccupied with household work and is unahle to sit after Fajr Prayer, Ishraq Prayer be offered after finishing the iob in hand. One would earn great reward for it on the Day of Allah )udgement. tf orte offers four rakah of Ishraq Prayer, suffices for him. If one develops this habit, it would be easy to do it regularlY.

Ishraq Prayer
Anas (Sl!Eit!tj;j) reports that the Prophet (W) said: "One who sits after Fajr Prayer, engaged in rememberi Allah or reciting the Quran until the sunrise and then off two rakah of Prayers, he would be entitled to the reward which is due for performing Hajj and Umra. He reitera the point that one would be rewarded in full for this.
ffarghib, t Sahal Ibn Muadh reports on the authority of his fat that the Prophet (Wl said: "One who remains in remembering Allah, seeking his forgiveness and reciti the Quran after Fajr Prayer and then offers two rakah Ishraq Prayers and he does not engage in any worldly talk, all his sins are forgiven, even though these be equal to foam of the sea. ffarghib, 155) After offering Fajr Prayer one should not move away. There is no blame, if one is engaged in some chores. important thing is that the Quran be recited or Allah remembered until the sun rise. Two rakah of Ishraq Praye

Abu Huraira (W\1i.iM) reports that the Prophet (W\ said: "One who offers six rakah of extra Prayer after Maghrib and does not engage in any worldly talk, he would get as much reward for it as is due for worshipping for twelve years." (Tirmidhi, 58 and Targhib, p. a04) Ammar Ibn Yasir (gllsiog) reports that the Prophet (W\ said: "one who offers six rakah of Prayer after Maghrib, his sins are pardoned, even thcugh these be equal to the foam of the sea." (Targhib, t, 404 and Maima al-Zawaid 2, 223) It is related on Ayesha's (WJt5(I!g) authority that the prophet (w) informed that one who performs 20 rakah of extra Prayer after Maghrib would be blessed by Allah with a palace in Paradise. (Targhib, P. 44) The six rakah of extra Prayer after vtaghrib is known as Awwabin. If one does not have time, he may offer four rakah of extra Prayer in addition to the usual Sunna Prayer following Maghrib. The devout servants of Allah make it a point to offer this PraYer.

Awwabin PraYer

be offered when the sun rises a bit. One would.b

The prophet (ffi) told his-uncle, Abbas (#\LlM): "Should I not bless you with something which would entitle you to get Allah's forgiveness for all your sins He would pardon also your sins in future, acts of both omission and commission, open and secret." According to a variant report, he said: "Even if you are a greater sinner than all the people in the world, your sins would be forgiven in view of your offering sarat ar-Tasbeeh. It is an important prayer, as it emerges from the above Hadith. Islamic scholars, Hadith and sufi masters made it a point to offer it. It is reported regarding Rbdulrah tbn Abbas &ilF@al that he offered this prayer every Friday. Ahadhith prescribe the following two ways of offering it: l. While standing one should recite Surah al_Fatiha and then the following four formula fifteen each:

Salat al-Tasbeeh

Women of Paradise


during both the Sajdahs and during the pause between the two, one should recite it ten times each. One need not sit after the second Sajdah. Same applies to the fourth rakah. It should not be recited along with the standard formula of "al-Tahiyat." (Fadail Dhikti p. zs) It is better that the above extra Prayer be offered at any time on Fridays or once a month or on the blessed night of 15 Sha'ban or the nights of power during Ramadhan i.e. the last ten days of the fasting month. One would earn reward for it in the Hereafter.

Tahajjud Prayer
There is much excellence in offering this Prayer. Ahadith speak highiy of it. Messengers (W) of Allah, saints, sufi masters and Islamic scholars who have been devout servants of Allah have made it a point to offer it. It blesses one with proximity with Allah. Without offering it, one cannot gain sainthood. It goes a long way in facilitating one's entry into Paradise and in infusing love of Allah. All the pious members of the community offer it. If one has time and opportunity, he should offer it everyday.
Or one should do so at least once a weak. As one gets up, he should pray it. The supplications sought at the conclusion of this Prayer are readily accepted by Allah. At

;r'iur iiirr {,1'tt:t, *,31;jrj rut A6i

"subhan Allah, Arhamduiliah wa La Iraha lilah wa[ahu Akbar."

Then one should recite the same ten times during ruku and repeat the same ten times after finishing ruku. while prostrating twice, it shourd be again recited ten times in each Sajdah and another ten times when one takes a pause between the Sajdah. While rising from Sajdah and reciting Allahu Akbar, one shouid sit, rather than stand up and after reciting the above ten times, stand again. After fourth rakah these should be chanted ten times and then the standard formula be recited. 2. Another method is that the above four formula be recited fifteen times before reciting surah al-Fatiha and another ten times after the Surah. The above postures should be repeated i.e. during ruku, while rising from it,

its hour there is much blessing. Allah pays special

attention to the wishes sought at this time. One should not waste this precious opportunity by sleeping or other

comforts. Rather. one should utilize this time for

remembering Allah, seeking his forgiveness for sins. If one is unable to pray, he should at least remember Him in a sitting poiture. If one cannot sit either, he should, at least, remember Allah while lying on bed. What is important is that one should seek Allah's pardon for his sins and


Women of Paradise

women of



express his remorse and humility. Its blessings encompass both the worlds. It should not be missed during Ramadan.

(Targhib t, 43t)

For women get up in the early morning for preparing Suhur. It should be offered then. For this mode of worship would secure one's deliverance and forgiveness on the Day
of |udgement. Abu Huraira (&)ff'Wb) reports that the Prophet (W:) said: "The most praiseworthy Prayer, next to the obligatory Prayer is Tahajjud Prayer." Malik Ash'ari (SJ!i6@ej) relates that the Prophet said: "There is balcony in Paradise. It is prepared by Allah for those who feed others, promote Islamic greeting and pray while others are asleep." (rarghib 4, 424) Asma (WgtM) relates that the Prophet (W) said: "Some people would be adjudged together on the Day of )udgement. A caller would announce: Where are those who kept away from their beds (in offering Tahajjud Prayer) When they rise, though few in number, they would be admitted to Paradise without any reckoning. Others would be put to divine reckoning." lTarghib t,225) On the authority of Ibn Abbas (YJ.UW6), it is reported that the Prophet (ffi) said: "The most honourable ones among my community are those who pray at nights."
(Targhib, I

There is no prescribed method especially for this Prayer. Nor is one obliged to recite a particular Surah in this Prayer. It is offered like any other Prayer. It may be offered in a sitting posture as well. Its minimum rakah is two. Its timing ends with Suhur time, not Fair Adhan time' Some are found offering this erayer up to Adhan, which is not a sound practice. One can easily find out its timing

Salat al-Hajah
When one is confronted with some crisis, instead of feeling worried, he should recite Salat al-Hajah and supplicate heartily to Allah. Ibn Abi Awfi (SI56!|i5) reports that the Prophet (Wl said: "Whenever you need something, make ablution properly and offer two rakah of Prayer. After finishing Prayer, recite durud and then the

following supplication. At its conclusion you should mention your need to Allah. If it would be immensely
beneficial for you, Allah would meet your need. Here is the supplication to be offered in this Prayer:


Salman Farsi (s)l6{!!rir) narrates that the Prophet


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proclaimed: "Tahajjud Prayer is obligatory on you in that pious people before you used to offer it. It is the means for gaining nearness to Allah. It is the expiation for sins. It is the deterrent against sins and physical diseases." (Targhib, I, 428) (gJi:ii.Bpj) Sahal Ibn Sa'd relates: "The excellence of a true believer consists in his offering Prayers dt night. Since


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"There is no God besides Allah. He is Most Forbearing,

he is indifferent to others'v,ealth, he enjoys honour."

Most Noble. All praise be to Allah, Lord of the mighty throne. Praise be to Allah, Lord of the worlds' I seek invoking Your mercy and forgiveness and assistance in everything good, and safety from every sin. You are the only one to grant pardon. My need can be fulfilled only by

Women of Paradise


supplications and then prostrate. In this postuie he should recite surah ar-Fatiha and Ayah ar-Kursi seven times each. It is to be folrowed by the foilowing formurae ten times each: "La Iraha Ilrar rah La sharika Lahu ar Murk wa Lahu al-Hamd wa Huwa ala Kulle Shain eadeer.,,Then one shourd recite the fouowing: "Alrahumma Inni Asaruka bi maqaid al-lzz min Arshika wa Muntaha al_Rahma min Kitabika wa Ismika al_Azam wa ,addika al wa Kalimatika ar Tamma." Then one shourd mention his need silentry to Arah. He should nor do so verba,y lest it might spoil the prayer. Then one should raise his head and conclude the prayer. The prophet instructed: ,,Do not instruct fools in this. For a supplication sought through this is accepted." (Targhib, t, 428) For further details see the book al_Du,a al_Masnun

should recite as usual durud and the prescribed

You, O the Most Merciful of the merciful. Abdullah Ibn Masud (*,18ff&) states that this prayer has twerve rakah and is to be offered in the units of two rakah each. After reciting al_Tahiyat in the last rakah; one


Abu Huraira (*)$M) reports that the Prophet (W) observed: "Do not render your homes as graveyards. Satan flees from the house in which Surah al-Baqarah is recited."

al-Quran, p.29)



Excellence, benefit and bressings of reciting

Abu Umam a (g)v,w)) reports that the prophet said: "Recite the Quran. It wourd intercede on your oerrar on the Day of Judgement.', (Mishkat t84) On the aurhority of rbn Masood (klirt@g) it is related that the prophet (W) said: "one who recites a single word of the Quran wourd be credited with the reward for a virtues." (Mishkat 186) Abu Dhar (klwl reporrs thar the prophet (W) said: "Make it a point to recite the euran. It is the light for you in this world and your asset for the Hereaft er.,,-1Fadail

the euran

Ata Ibn Rabah (VJlgMl relates that the Prophet (Wl said: "One who recites Surah Ya Seen in the early morning, Allah would suffice for his needs of the day." ltitishkat, tBB) On the authority of Abu Huraira (g)VWLl it is related that the Prophet (Wl said: "There is a Surah in the Quran with thirty verses. One who recites it would secure intercession and forgiveness." (Mishkat BZ) Of all the modes of remembering Allah, the recitation of the Quran is the best. It accrues numerous blessings in both the worlds. It helps one gain closeness with Allah, overcome calamities and enjoy peaceful life. It protects family members against Satan, iinn, magic and diseases. Today everyone seems overcome with problems. One of the reasons for it is the lack of attention towards reciting the Quran. It is regrettable that we do not believe any longer in such good deeds. Far from reciting the Quran, people resort to amulets. Materialism also accounts for neglecting the Quran.


Supplications and chants

Ayesha's (tffi5f&!9) supplication being special to


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(t,tt/r:g;j'ry) Fatima (iWi(W) faced inconvenience in that she did not have a servant. She was overcome with hardship on this account. When she requested the Prophet (ffi) to provide her with a servant, he instructed her in a particular supplication. It thus emerges that this supplication helps woman overcome the hardship in their household work. It is a source of strength for them in a crisis. Every women should therefore make it a point to make this supplication in mornings and evenings which would help her resolve her problems and facilitate life for her. Her is the supplication: "O Lord of the seven heavenst O Lord of the mighty thronel O our Lordl O Lord of everything. You are the One to have revealed the Torah, the Gospel and the Quran. You bring out a plant out of a seed. I seek your protection against every evil which is under your control. You are the First. Nothing precedes You. You are the Last. Nothing succeeds You. You are the manifest. Nothing is beyond You. You are the innermost, Nothing is beside You. Help us clear our debts and change us from poor into the rich."
(Tirmidhi,2, 185)

(rrtgr :5ir vrl .orr/r ::Sb),t"-i.. Jr+13 The prophet (W) instructed Ayesha (#t$iM) .n a particular supplication. she reports that the prophet visited her one day while she was offering Orry.r. He told me: ,,O Ayeshat Make a comprehensive su"pplication. (i.e. I should make a perfect supplication at the conclusion of piayer) When I requested him to instruct me in it, he taught me the following supplication: ,,o Allah I seek from voJ.r.ry good in this life and the Next, even though I do not know it. your protection against every evil in both the worlds, even though t do not know it. I beseech you Paradise and such words and deeds which may facilitate my entry indo paradise' I seek your protection against He, and such words and deeds which may Oraw me near it. I request you for everything requesied by the rroptret Muhammad (peace be upon f,i*).'r seek protection against everyrhing for which the prophet nauhammua tp.u?. U. upon.him) sought your proiection. Grant me good in everything ordained byyou for me.,,
(al-Adab al-Mufrae p. t24)

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\rVomen's supplication

in a crisis


For further supplications see al-Du'a al-Masnoon which lists supplications for every occasion.


Women of Paradbe

IGlima Tayyebah: the best chant

On the authority of Jabir (V)f$iW) it is related that the Prophet (ffiW) said: "The best way to remember Allah is to chant Kalima Ta15rebah." (Targhib, 4tS) It is the best means for mentioning /.llah. Revitalizing faith: Abu Huraira (SlEflUg) reports that the Prophet (Wl directed us to revitalize our faith. When the Companions (itlSr0g) asked him how to do so, he directed them to recite frequently Kalima Tayyebah. (Targhib 4t5) Faith is weakened by worldly activities. It may be revitalized with the help of Kalima Tayyebah. It is not surprising to note that the pious servants of Allah keep on chanting it in order to refresh and strengthen their faith. Reciting it often before oners death: Abu Huraira (gl*@rj) said that the Prophet (W) said: "Recite Kalilma Tayyebah often and until your last breath." (Targhib 4t6)

Allah grants trad recited it. It turns quiet only when forgiveness '" (Targhib 416) Tayyebah' Ahadith speak highly of chanting Kalima it one hundred One should develop the habit of reciting be better to times in mornings and evenings' It would chant it regularly after any Prayer' of Ibn Manifold reward: It is related on the authority who Umar (@Y6Wil that the Prophet (ffi) said: "One times chants Subhanallah wa Bi Hamdihi one hundred (Targhib 421) would be credited with l, 24, OOO good deeds ' that the Removes sins: Abu Huraira (YJV,M) reports the above one Prophet (W\ said that one who recites even if they hundred times would have his sins pardoned' 3' 422) are equal to the foam of the sea' (Targhib


Protection against the dread of death and the punishment in the grave
On the authority of Ibn Umar ($"/1V,i(W) it is related that

four chants: Prophet (WW) said: "Allah loves the following

The excellence of the third lGlimah the Plant of Paradise: Samra Ibn Jundub reports that

plants of Paradise' Prophet (W) likened the above to the plants are the above Paradise is a vast field, of which the planted there' chants. one who recites these gets a tree (W) observed: Anas (&lErufr) reports that the Prophet the falling of "Reciting these chants removes sins like
leaves from trees." lTarghib 4, 23)

the Prophet



said: "One who recites Kalima

Tayvebah often is not overawed at his death. Nor would he feel any dread or discomfort in the grave. He would enjoy peace as its blessing." {rarghib, tt z)

It removes sins: Anas (tE t5r,t!pj) reports that the Prophet (W) said: "One who recites it in mornings and

evenings, his record of deeds is cleared of sins." (Targhib3t6) Its relationship with the divine throne: Abu Huraira (U}W.LW) reports that the Prophet (W) said: "There is a pillar of light facing the divine throne. It is activated as one recites Kalima Tayyebah. When Allah directs it to turn quiet, it seeks forgiveness for the one who

(W) Abu Hurair a (*)V@b) reports that the Prophet one hundred said that one who recltes the fourth kalima reward due for times every day would be credtte0 with the one freeing ten slaves and one hundred good deeds'

The excellence of the fourth lGlimal't


hundred r" day he would enjoy protection against Satan. He would be regarded as a doer ofexcellent deeds. immense reward for rittre acts. Moreover, there are bressings for one in both the words.

It is worth noting that one is promised

(Targhib 3, 44p and Bukhari, 947)

777 forgiveness seventy times a day is pardoned for his hundred sins. lTarghib3, 471) The Prophet's (W) practice: al-Mazni relates that the Prophet (W) said: "O peoplel Seek Allah's forgiveness. I do so one hundred times a day. (Mishkat,203)

Women of Paradise

Sayyed al_Istighfar
shaddad Ibn Aws (*t$w)) reporrs that the prophet (ffi) said that one who recites sayyed ar-rstighfar with conviction wourd be admitted to paradise, if he recites it in the mornings and evenings. (Bukhari, 933)

Deliverance from every worry and sustenance from unexpected quarters: Abdullah Ibn Abbas (sJl35@6) relatds that the (W) Prophet said: "one who makes it a habit to seek Allah's forgiveness is delivered from every worry. All his problems would be resolved. He would get
his sustenance from unexpected quarters. ffarghib 2, 46s) It is important to seek Allah's forgiveness for achieving plenty of His blessings. Its impact on one's record of deeds: Zubair (SJISiOtbj) reports that the Prophet (ffi) said: "Whoever wants to have an excellent record of deeds should frequently seek Allah's forgiveness.: (Targhib, 2, 459)

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Here is the translation of Sayyed al_tstighfar; ,,O AIIahl You are the Lord. There is no God beside you. you cause birth. I am your servant and I am committed your to covenant to the extend I can. I seek refuge against the evil of my sins. I affirm the blessings bestowed by you. i confess the sins committed by me. Forgive me. For there is no one beside you to forgive sins.,, (bn Maja, 226;Abu Daud, d9t and Bukhari2, gSJ) One should memorize the above and make it a point to recite it in mornings and evenings. It woulrl entitle one to entering paradise' For further supprications see ar-Hirz al-Masnun

(rrr/ttstt+ ,.rl\cf :.rjl:yl .yvlq/ :tqi otl),,Lil

There are numerous blessings for one in both the worlds for seeking Allah's forgiveness. Man is liable to committing sins and this lands him into trouble. Therefore one should make it a point to seek Allah's forgiveness regularly. One should do so seventy or hundred times a day. If it is not possible, one should at least do so when one retires to bed. It helps one overcome the problem of limited sustenance. New avenues are opened for him. As a re5ult, one does not suffer from lack of sustenance. One gets Allah's grace from unexpected quarters.





Its benefits: Anas Ibn Malik (&)W,q reports that rhe


said: "A man or who seeks Allah,s

It is a familiar chant with immense blessings. The Prophet (WW) had instructed his beloved daughter, Fatima (fifft@il in it in response to her request for a
servant to assist her in household'work. Several Ahadith

record it.


of paradise
Women of Paradise

time relieves one of exhaustion and revitalizes one. It is especially useful for women. Apart from earning Allah,s reward, this chant helps one do his househotO woit easily.
(Fadail al-Dhikr)

servant." (Bukhari, 9JS) According to a variant report, Allahu Akbar be recited 34 times, which would make a total of one hundred. Ahadith speak highly of the above supplication and promise many blessings. Ibn Taimiyah maintains that one who chants it regularry wourd not iuffer from exhaustion. Mulla AIi eari @w,ffit6) endorses the above view, adding that it has been observed that its recitation at bed

Alhamdulliah 33 times each. It is far better for you than a

"When you go to bed, chant Allahu Akbar, Subhanallah and

The proph et (ffiw) tord her that the fouowing supplication r,vould be far better for her than a servant:


and death. He has power over everything." (Targhib, 455) 2. Abu Darda (W!SW[) relates that the Prophet said

that one who recites the following supplication in the morning would be protected against any calamity until evening and one who recites it in the evening would be protected u4til morning. Her is the supplication:

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(rtrsr :jf.phlJ le $l) " i)* "O Lordl You are my Lord. There is no God besides You. In You I have placed trust. You are the Lord of the mighty throne. You accomplish what You will. Without Your will nothing can happen. There is no strength or power except with Allah Almighty, All Great. t know that
Allah has power over everything. He embraces everything in His knowledge. O Lordl I seek refuge with You against the evil of my self and against the evil of every living creature. O Lordl Keep me on the straight way."
(Tabarani,2, 43)

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Supplications at mornings and evenings which bring reward and protect againit trouble L Abu Ayyub Ansari @)fSW;ll relates rhat the


supplications in mornings and evenings would be credited with ten good deeds. His ten sins would be forgiven. He would earn the reward due for freeing ten slaves. One would be protected against satan and a, hardships and calamities. Here is the supplication:

said: "one who recites the foilowing

Some special supplications for women


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Umme Hani GA5@;j) relates: "Once the Prophet visited me. I submitted to him: O Messenger of Allaht I


"There is no God besides Allah. ue is tfre one, ,iithout a partner. His is the dominron and praise. He causes life

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have grown old and infirm. Instruct me in some supplication which I should keep on reciting while sitting on my bed. He replied:'"Recite Subhanallah one hundred times. Its reward is equal to freeing one hundred Arab slave.s. Recite Alhamdullillah one hundred times. Its


174 reward ,r

horses to Jihad. Recite arahu Akbar one hundred times. tts reward

1,ll': La rlaha Illa',ah one hundred times. Its reward firs the heavens and the
earth. It is an act acceptable in Allah,s sight.,,lTarghib,

is equal to sacrificing one hundred camels in way and your sacrifice is accepred. Recire

Womenof Paradbe 175 Shariah. They hardly talk about the Hereafter, faith or Sunnah. Such gatherings are forbidden by Shariah. For, on the Day of )udgement one would be full of remorse for

having participated in such gatherings. One should therefore recite the following supplication as expiation. It
would not bring remorse to one on the Day of fudgement. However, it should be noted that if one has indulged in backbiting or speaking ill of someone, he should seek pardon from the person offended by his comment. The above supplication alone would not suffice. Abu Huraira (*)yiW$) reports that the Prophet (W) said that if some sins are committed in a gathering, those present should recite the following supplication before dispersing, It would help remove their sins:

submitted to the Prophet: (ru) Instruct me in a supprication which t should make at the conclusion of prayer.,, He directed rne to recite Subhanallah, Alhamdullillah, Allahu Akbar ten times
each and to make any other supplication.,,

rewarded much for a small act. Umme Sulaim (flAffM) relates: ,,t

It is evident from the aborre that one

would vers be I

making the following supplication:

Chasht he found her engaged in remembering Allah. He remarked on her prolonged engagement in the remembrance of Allah. she tord him that she had been reciting the above supplication. He pointed to its immense reward and instructed her in

Juwairiya rc)riiw) retates thar the visited her after Fajr prayer. When he came again at the time of prayer,


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"Glory and praise be to Allah. I testify that there is no God besides You. I seek forgiveness from You and turn to You for pardon." (Targhib 4l l)



"Glory and praise be to Allah. He has created everything.

Once again it is to be noted that there is a big reward for a small act.
We seek His pleasure . (Mishka| 20t)

;61(&, r,J.-.t 1 " rgtll?

reports that the Prophet (Wl said that one who recites durud for me, Allah would bless him with ten bounties: expiate his ten sins and exalt him by ten
,q,nas (gllsiuirr)

The blessed durud

degrees. (lila al-Itham, p.24) Ibn Masood (gl!5I@r, relates that the Prophet


Supplicatio n for the e4piation of sins in a gathering

Whenever some women sit to[ether, they are liable to

said: "The person enjoying my company on the Day of Judgement would be the one who frequently recites durud
for me." far.ghib, 2, 500) Jabir (sJl56!Aj) reporrs rhar rhe propher informed: "One who recites durud one hundred times, his hundred needs would be met, of rvhich seventv would be



al-Ilham, p. 34 and Zad al-Abrarp. 43)

Women of Paradise

related to the Hereafter and thirty to this world." (lila

Abu Huraira ($)VlWb) reports that the Prophet (W) said: "Whoever recites durud for me after Asr Prayers on Fridays, his sins of eighty years would be forgiven, Reward for worshipping for eighty years would be credited to him."




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(al-Qaul al-Badi',


There is much excellence in reciting durud. It accrues numerous blessings to one in both the worlds. One should make it a point to recite it one hundred times in mornings and evenings or at least ten times a day. Likewise, one should develop the habit of making other supplications regularly. One should not betray any laxity on this count. As one performs other duties in daily life, ihese chants should also be recited. So doing, one would improve his prospects in the Hereafter. It would bless one with peace and happiness in the Afterlife. One's tongue should be constantly engaged in these in reciting these chants and supplications. It would ensure the joys of Paradise. May Allah enable all of us to perform such deeCs which facilitate our entry into Paradise. For further details about the blessings accruing from durud and other supplications, readers are directed to study our other titles Zad al-Abrar and al-Dua' al-Masnoon.

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O Lordl Accept from a member of Prcphet Muhammad's (ffi&!) community. And make this the means
the Day of Judgement out of Your grace Most Merciful of the merciful.