60. “We now come to the subject of the position of the Consorts of Purity (azwaj mutahharat), the wives of the holy Prophet. Their position was not like that of ordinary women or ordinary wives. They had special duties and responsibilities. The only youthful marriage of the holy Prophet was his first marriage-that with Hadhrat Khadija, the best of women and the best of wives. He married her fifteen years before he received his call to Prophethood; their married life lasted for twenty-five years, and their mutual devotion was of the noblest, judged by spiritual as well as social standards. During her life he had no other wife, which was unusual for a man of his standing among his people. When she died, his age was 50, and but for two considerations, he would probably never have married again, as he was most abstemious in his physical life.

"The two considerations which governed his later marriages were: (1) compassion and clemency, as when he wanted to provide for suffering widows, who could not be provided for in any other way in that stage of society; some of them, like Sauda, had issue by their former marriage, requiring protection; (2) help in his duties of leadership, with women, who had to be instructed and kept together in the large Muslim family, where women and men had similar social rights.

“Hadhrat Aisha, daughter of Hadhrat Abu Bakr, was clever and learned, and in Hadith she is an important authority on the life of the Prophet. Hadhrat Zainab, daughter of Khuzaima, was specially devoted to the poor; she was called the “Mother of the Poor”. The other Zainab, daughter of Jahsh, also worked for the poor, for whom she provided from the proceeds of her manual work, as she was skillful in leather work. But all the Consorts in their high position had to work and assist as Mothers of the Ummat. Theirs were not idle lives, like those of Odalisques, either for their own pleasure or the pleasure of their husband. They are told here that they had no place in the sacred Household if they merely wished for ease or worldly glitter. If such were the case, they could be divorced and amply provided for" (Yusuf Ali).

61. (The ayah clearly substantiates that) love of this world (in preference of the Next: Au.) and its adornments is one of those factors that take a man away from Allah and His Messenger (Thanwi).

62. “By the time this verse was revealed .. the Muslims had conquered the rich agricultural region of Khaybar, and the community had grown more prosperous. But while life was becoming easier for most of its members, this ease was not reflected in the household of the Prophet who, as before, allowed himself and his family only the absolute minimum necessary for the most simple living. In view of the changed circumstances, it was no more than natural that his wives were longing for a share in the comparative luxuries which other Muslim women could now enjoy: but an acquiescence by Muhammad to their demand would have conflicted with the principle, observed by him throughout his life, that the standard of living of God’s Apostle and his family should not be higher than that of the poorest of the believers” (Asad).

One cannot resist pointing out that Asad’s description of “his wives longing for a share in the comparative luxuries” – expression of an idea in which he is not alone - might lead those to some misunderstanding who are not aware of the economic conditions prevalent in Madinah during the life of the Prophet. The use of the word “luxuries” is justified if the allusion is to a square meal a day, and a pair of decent clothes. For, neither was there any well spread luxury any time among the Madinans of the Prophet’s time, nor were his wives longing for a share in such luxuries. It was biting poverty, perpetual hunger, and torn clothes that provoked the Prophet’s wives to ask for “a little more.” How many times did it not happen that the Prophet came in to ask if there was anything to eat, and he was told that there was nothing? What kind of life it must have been for his wives, whose husband had to mortgage his shield to a Jew for some barely in exchange? (Au.)

Qurtubi wrote: Allah (swt) gave our Prophet the choice between being a king-Prophet, which would have brought him keys of the treasures of the world, and, or a humble Prophet. He consulted Jibril who advised him to be a humble Prophet. When he had done that, that is, chosen the higher status of being a humble Prophet, Allah asked him to give his wives the choice of remaining with him (in the state in which he was) or leave. They chose to stay.

Majid quotes an Orientalist: “But in the simplicity of Arab life, artificial comforts, soon regarded by his followers as necessities of life, would to him have been irksome and weary. The Prophet was happier with his wives each in her small and rudely furnished cabin, than he would have been surrounded with all the delicacies and grandeur of a palatial residence’ (Muir, op. cit. p. 202).”

63. Majid quotes once again: “Though ‘now virtually Emperor of Arabia with Kings and Rulers of neighborhood states seeking his friendship, he never assumed the pomp and royalty but continued to live most simply, sweeping out his little house, mending his shoes and giving off any money he had over, when needs of his family were satisfied, to the poor widows and orphans of the Moslems who had fallen in battle.’ (Lady Cabbold, Pilgrimage to Mecca, p. 149).”

64. With reference to “ajran `azima” (great reward), Imam Razi points out that something that is high is merely high. Similarly something broad is only broad. The same is true of depth. `Azim on the other hand, is something which is large and massive from all sides, and, in this case, from every aspect too.

The Ila

There are differences in opinion over what exactly prompted the revelation of these verses. Some say they were revealed because of `A’isha asking the Prophet for something of this world, either increase in allowance, or something else. Others say it was because some of the Prophet were jealous of other wives. Another report (as in Qurtubi) says that one of his wives asked for a golden ring. He got her one of silver, plated with gold. She refused to accept anything less than golden. Other reports say that after the victories of Banu Nadir and Banu Qurayzah, when everybody benefited from the flow of wealth, except his wives who suffered deprivation, they sought increase in allowance. So the Prophet withdrew himself from them for a month. This is known as “Ila” and this seems to be the most likely immediate cause.

[Altogether, his wives numbered nine, five from Quraysh: `A’isha bint Abi Bakr, Hafsa bint `Umar, Umm Habibah bint Abi Sufyan, Sawdah bin Zam`ah, Umm Salamah bint Abi Umayyah and four others from other tribes: Safiyyah bint Huyayy of Khayber, Maymunah bint al-Harith al-Hilaliyyah, Zaynab bint Jahsh al-Asadiyyah and Juwayriyyah bint al-Harith of Banu Mustaliq (Ibn Jarir).

Ibn al-`Arabiyy has mentioned in his Ahkam al-Qur’an, (as noted by Mawdudi), that at the time the Prophet chose seclusion for a month, he had only four wives: Sawdah, `A’isha, Hafsa and Umm Salamah. But Thanwi writes that at that time he had nine wives, which is also implied by Ibn Jarir’s listing, which means this verse must have been revealed in the 7th year A.H., and not in the 5th year, as thought by some.

It is also not clear as to when exactly did the incident of the Prophet’s wives seeking greater allowance take place.

In any case, with the Prophet in seclusion, news spread and one day the Companions gathered at the mosque. They thought he had divorced all his wives. They sat there in a sort of state of mourning, none speaking to another. Then someone went up to `Umar and told him that something terrible had happened. He inquired whether the Ghassan tribe had attacked them. The man said, “Something worse. The Prophet has divorced his wives.” `Umar hastened to the mosque. A report in Bukhari and Muslim – slightly shortened here - describes the rest. Similar reports are found in every major collection.

Jabir b. `Abdullah reported: Abu Bakr came and sought permission to see Allah’s Messenger. He found people sitting at his door. But he was no allowed in. Then came `Umar. He too sought permission but was not allowed in. Then both Abu Bakr and `Umar were allowed entry. The two entered and found Allah’s Apostle sitting silent with his wives around him. `Umar said to himself, “Let me say something that will make the Prophet cheer up.” So he said: “Messenger of Allah! I wish you had seen the daughter of Ibn Zayd when she asked me for additional allowance. I gave her a pain in the neck (meaning I slapped her on the neck).” Allah’s Messenger smiled and said: “These are also around me as you see them, seeking additional allowances.” At that Abu Bakr got up and to hit `A’isha, and `Umar stood up (to hit Hafsa) the two saying: “Do you ask Allah’s Messenger what he does not have?” The Prophet restrained the two. His wives said: “By Allah, we shall not after this session ever ask Allah’s Messenger for anything he does not have.”

(Following that, the Prophet [saws] withdrew from them for a month). Allah revealed the verses offering the choice. So he began with`A’isha and said to her: “I would like to propose something to you, but I wish you will not be hasty in replying but rather will consult your parents first.” She asked what it was and he recited this verse: “O Prophet! Say to your wives..” She said: “Messenger of Allah. Do I consult my parents concerning you? I choose Allah and His Messenger. But do not inform your other wives of my decision.” He replied: “Allah has not sent me as a harsh (person), but He has sent me to teach and make things easy. None of them will ask me but I will tell her of your choice.”

According to other reports, when `Umar received the report of the Prophet’s withdrawal, and that his wives were the cause, he went to Hafsa and told her, “Do not ask the Prophet for anything. Ask me for your needs.” Then he went to `A’isha and told her, “Do not be misled by the fact that you are beautiful or that your husband loves you. Beware that Allah should reveal something about you.” He also spoke to others of his wives. Umm Salamah chided him, “Ibn al-Khattab! Have you now begun to interfere in the affairs of the Prophet’s wives?” (Ibn Jarir).

Thereafter the Prophet went to each of his wives presenting them the choice. They all chose Allah, His Messenger and the Abode of the Hereafter; but for a Bedouin woman who chose to depart (Ibn Jarir, Qurtubi). According to reports, this woman used to visit the Prophet’s wives and say, “I am a wretched woman.” Some other reports suggest that mentally she was somewhat imbalanced (Alusi).

Ibn Jarir and Qurtubi do not name the woman who chose separation, but, if correct, she was not one of the nine named above (Au.).

Fiqh Rules

• The ayah is also known as “ayah takhyir” meaning, “the verse (giving) choice.” The law of “takhyir” amounts to delegation of the right to obtain divorce. This happens when a man says to his wife, “You have the choice: either stay or leave.” If she chooses to stay, nothing happens. If she chooses to leave, the separation is considered as first of the three “talaq bayen” – the irrevocable divorce. The husband can only get her back under a new marriage contract, new terms, new dower, etc., which means the woman can refuse a re-marriage, as against “talaq al-raja`i” which gives the husband the right of return without a new marriage.

• Once a woman is given the choice, and she chooses separation, the choice cannot be overturned by either of the two parties. If the woman stays silent, it means she refused to accept the delegation and so the words of the husband hold no legal value and the right of choice is annulled.

Sayyid Qutb has the following commentary to offer: The event (of the wives asking the Prophet for better allowances, Allah giving them the choice, and they choosing Allah and His Messenger), requires us to look and ponder from various angles. The event draws a clear picture of Islamic values, and the paths to be conscientiously treaded by the Muslims: while forging ahead on the paths of this world or the next. It plants deep into a Muslim’s heart a few values that he must hold on as dear while dealing with this world and the next. It roots out any inclination there can be toward the world in the heart of a Muslim, or any preference for the present over the next. It eliminates any obstacle remaining in the heart that can come in between him and Allah’s pleasure and approval.

The incident also illustrates for us the truth about the Prophet’s this-worldly life – and of those who surrounded him. The outstanding point is that the life of the Prophet or his followers was like the life of any human being: without any mark of distinction. They had surrendered themselves, but had not become super humans, or supra humans, nor did they become devoid of any of their human traits, characteristics, emotions or sentiments. Despite their rise as exemplary humans, despite achieving great spiritual heights, they remained humans in all respects. Their emotions, feelings and sentiments did not die in their hearts; but rather were cleansed of any contamination, to leave them pure and charming.

Most of us make the mistake of regarding the Prophet and his early followers as superhuman. We accord them a rank and position that is not real. We wish to see them free of every human weakness, imagining that in this manner we raise them to higher levels. In truth, we lower their status.

This error renders them unreal; a picture that is devoid of human feelings, traits and characteristics. This cuts them off us. We treat them as other than human: angels, or something else, distancing them away from us; placing them so far away or above that they cannot be imitated or followed. We fail to respond to their attractive personalities, for we do not look at them as real humans, who went through real situations, and dealt with them in a down to earth manner.

Allah’s wisdom is clear in that He chose Messengers from humans like us and not from angels or some other creation. This was in order that the relationship between them and other humans endures as real, and not as something only in the imagination; in order that their followers feel that their hearts too felt like they feel, and were subject to the same forces as they are subjected, despite the fact that they were far above them, although, close enough to be followed and imitated.

On close observance the event we are speaking of imparts countless lessons: the decision of the Prophet’s wives - to the exception of none - to remain with him, to bear the hardship voluntarily, the Prophet’s love and preference of `A’isha in offering the choice, her request that her choice be not disclosed to other wives, the Prophet’s reply that he had not been sent to make things difficult, making it easy for them to pass the test .. all these minor details, when kept in sight, bind us with the Prophet and His Companions, in humanity and create the desire in us to follow his example.

65. Some people of our contemporary world have construed that the verses from this point onward and the directives they contain, were specifically meant for the wives of the Prophet. Why, one wonders, common Muslim womenfolk are considered unworthy of the same level of piety and spiritual purification as the Prophet’s wives? (Au.)

66. In view of the fact stated in verse 32 below, concerning their higher status among the believers, the term “flagrant violation” needs a special interpretation, and can only be applicable to minor dereliction (Au.). There is no need to stretch the mind. Far from a wife of the Prophet committing a flagrant indecency, (if someone is foolhardy enough to imagine that), even common Muslim women of those times did not commit any flagrant indecency (Shafi` paraphrased).

Ibn Kathir explained it as, “rebellious attitude (towards the Prophet) and any ill behavior.” But Muqatil understood it as meaning “any disobedience of the Prophet, and demanding anything from him that would cause him inconvenience to fulfill (Shafi`).

However, if the words are taken in their literal sense, then it would be considered as a hypothetical statement, similar to the statement in another verse (Al-Zumar: 65), which stated, addressing the Prophet,

لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ (الزمر – 69)

“But if you commit association, surely, all your deeds would go vain” (Ibn Kathir).

67. The implication of two-fold rewards for several good acts, in comparison with two-fold chastisement for a single “flagrant indecency” is that rewards demand obedience to the fullest degree, while chastisement can descend for a single violation (Thanwi).

68. They will be in the company of Allah’s Messenger, at the highest reaches of “`Illiyun”, above the rest of the dwellers of Paradise, in a place called Wasilah (Ibn Kathir).

69. That is, by virtue of you having been chosen by the Prophet, to be in his house, you have been placed on a higher footing with greater responsibilities, hence two-fold the reward, and two-fold the punishment upon neglect: you cannot ignore the fact that coming generation of Muslims are going to look upon you as models (Au.).

70. This parenthetical remark can be connected either ways so that one can read if he wished, “You are not like other women if you are godfearing,” or, “If you are godfearing, then do not be soft of speech” (Razi). Another possible connotation is, Thanwi adds, “if you remain godfearing.”

71. Thanwi has a brilliant note here. What the instruction purports to say is, to paraphrase with some modification, “do not speak in your normal voice” since normal female voice can be sexually provocative.

Not surprisingly, it is reported of some of the Prophet’s wives that they used to place a hand on the mouth while speaking lest the listener felt any tenderness (Alusi).

And, to speak coarsely, to put off the speaker, is not bad manners on the part of a woman. It is bad manners to attract males to oneself (with a point from Thanwi).

In any case, the translation of the words “la takhda`na” as done here, reflect the understanding of Suddi and others (Ibn Jarir, Ibn Kathir and others).

Majid comments and quotes: “The very sound of female voice is sometimes (enough) to excite passion in man, and he is, in many instances, sexually attached through the sense of hearing: ‘We may attach considerable impression to the voice and the music generally as a method of sexual appeal. On this point we may agree with Moll, ”that sexual stimulation through the ears is greater than is usually believed."’ (Havelock Ellis, Psychology of Sex, p. 61). The sound of the voice, its timbre and vigour, its height or depth, its purity or sharpness often determine with unnecessary rapidity, love at first sight .. The great significance of the voice is disclosed by the large number of women who fall in love with singers.’ (Forbate, op.cit., p. 62)".

72. Sayyid comments: Those were the directions for the wives of the Prophet, mothers of the believers, those that none could covet .. not even those who had disease in their hearts. That was at a time in Islamic history when piety was of the highest order, at a time when the social milieu had the Prophet in it. Yet they were told not to soften their tone, for, there is no guarantee of the hearts maintaining their calm when they encounter excitable situations. And, musical voices can entice, can enchant, can excite. It was best therefore that the cause of enticement be rooted out.

Compare that situation with today’s world when all kinds of enticements allure the people, when everything that is attempted is with the help of enticements, when a woman displays all sorts of temptations on her person. Everything you see is sex-oriented, and the whole atmosphere is sex tainted. Where is the purity of those times? How do we compare those times with ours when a woman is the other name of all that Islam loathes and wishes to purge?

73. Majid comments: “Islam enjoins strict isolation upon its womenfolk, which is not without parallel or precedent in the teachings of the ancient prophets of Israel: ‘The women had indeed in the innermost part of the houses their own apartment to which access was not permitted to men, or, in the case of wealthy people, or people of rank, they had a separate house to themselves.’ (EBi., c. 2946). The rule was also observed, at any rate, in regard to the public worship, by the Jews and early Christians. ‘In the early church the women were always separated from the men in public worship .. The practice may probably have come into the Christian Church without any formal enactment from the usage of Jewish worship, in which the women were (and are to this day) separated from the men.’ (DCA. II. P. 1891).”

Sawda (ra) followed these directives literally. It is said that she did not leave her house after the Prophet until her death. The only time she came out was, as a narrator remarked, when she had to be taken out for burial. `A’isha however used to perform Hajj every year. (In fact, all the Prophet’s wives used to do that, except Sawda and Zaynab: Alusi). On `A’isha, it was an obligation, since she was a scholar par excellence and had to be at Hajj sites for people’s instruction. (In fact, one of those years `Umar arranged Hajj for all of them, with `Uthman b. `Affan and `Abdul Rahamn b. `Awf supervising the caravan: Alusi).

The Jamal Battle

`A’isha also led a brief reform movement during the Caliphate of `Ali, when she saw Islam facing a crisis. It culminated in an accidental battle between her followers and those of the forces of the government led by `Ali. The battle is known as the battle of the Jamal (meaning “Camel” in reference to `A’isha’s camel which was provoking her followers to fight fiercely in her defense: Au.). Although peace had been worked out one evening, hypocrites and disgruntled elements forced the two parties into a battle by attacking each other from opposite sides at night. The battle could only end when her camel was hamstrung with her in the litter. She was taken to Basra by her brother Muhammad b. Abi Bakr from where she left for Madinah in the company of thirty women chosen by `Ali, perhaps to thwart any recognition and attack on her life. The caravan was led and guarded by no less than Hasan b. `Ali until they arrived at Madinah.

She found, Qurtubi writes, what was written in her fate and returned to Madinah rewarded for her efforts, despite the error she made in judging the political situation, for a mujtahid is rewarded twice over if correct, and once if wrong.

She would, however, whenever she read these verses, cry until her veil cloth was wet.

Alusi records that even `Ali was greatly moved when he entered the battle-field and found it strewn with the dead. He remarked, “Oh that I was dead before this and had become a thing forgotten.” Further, Alusi writes, the reason why `A’isha was remorseful was not because she went out of her house, but because she had ignored – or made to ignore - the prediction of the Prophet who had once said when he was amongst his wives, “Perhaps, the dogs of Haw’ab will bark at one of you.” According to some reports he said to her, “Beware that you should be the one, O Humayrah.” Therefore, when, on her way to Busrah, accompanied by a huge following, she stopped at a watering place, and the dogs began to bark, she inquired what place it was. She was told that it was Haw’ab. She decided to pull back immediately. But some thirty Bedouins were produced who testified that the place was in fact not Haw’ab. It was the missed investigation, and the regret over the incident in general terms, that made her remorseful to cry over the ayah when she recited it. Finally, it was not her hatred of `Ali, as the Shi`a allege, that drove her to Basrah. She had taken up the journey in search of justice. When asked, she said about `Ali, “By Allah there was nothing between me and him, except for the kind of (ambivalent) feeling a woman generally has for the in-laws.” (This remark shows how honest she was. Had she been dishonest in the least, she would have said, “There was absolutely no ill-feeling between us.” As for why did she start of at all, seeking justice, one must understand that she was a leader of the believers. It would have been, as some scholars have said, a major sin on the part of the Ummah as an Ummah, not to punish the murderer's of a Khalifah: Au.).

Women and Congregational Prayers

In connection with women ordered to remain in their houses, Ibn Kathir remarks that they may not venture out unless there is a good reason. And, of those that can be called as good reasons, one is to go to the mosque for obligatory Prayers, in view of the Prophetic injunction,

عن أَبي هُرَيْرَةَ أَنّ رسولَ الله صلى الله عليه وسلم قال: "لا تمْنَعُوا إِمَاء الله مَسَاجِدَ الله وَلَكِنْ لِيَخْرُجْنَ وَهُنّ تَفِلاَتٌ" (أبو داؤد).‏

“Do not prevent Allah’s female slaves from His mosques; yet, let them come without perfumes.”

There are reasons why a woman should not leave her house too often. A hadith preserved by Tabarani in his Kabir, (with a chain that is trustworthy: Haythami) reports the Prophet as having said,

عن عبد الله بن مسعود عن النبي صلى الله عليه وسلم قال: "المرأة عورة وإنها إذا خرجت استشرفها الشيطان،وإنها أقرب ما تكون إلى الله وهي في قعر بيتها". رواه الطبراني في الكبير ورجاله موثقون: الهيثمي).‏

“A woman is a thing to be veiled. When she goes out, Shaytan peers at her. The closest she is to Allah when she is in the innermost part of her quarters.”

Ibn Kathir also quotes a hadith from Bazzar, which, although uncertain of authenticity, has its support in other reports of the same nature. This one reports that a group of women went up to the Prophet (saws) and said, “Messenger of Allah! Men have overtaken women through (Allah’s) grace (fadl) and through Jihad in the way of Allah. What could we do to reach up to the level of the mujahidin?” He answered, “Whoever of you sat back in her house – or words of that nature – “attains the status of the mujahidin in Allah’s path.”

Ibn Kathir however points out that the above is narrated by none through Thabit b. al-Bunani except Ruh al-Musayyib. Haythami points out that it is a weak narration.

There are, we might point out, other ahadith that allow women to go to mosques. One in Muslim is on the authority of Ibn `Umar. It says,

عن عَبْدَ اللّهِ بْنَ عُمَرَ أنه قَالَ: سَمِعْتُ رَسُولَ اللّهِ صلى الله عليه وسلم يَقُولُ: "لاَ تَمْنَعُوا نِسَاءَكُمُ الْمَسَاجِدَ إِذَا اسْتَأْذَنّكُمْ إِلَيْهَا". (مسلم)

“Do not prevent your women the happy share of the mosques if they seek your permission to go there.” At that, Bilal, ibn `Umar’s son (moved by the changed attitudes of the women of his time) said, “By Allah, we shall prevent them.” According to other reports he said he feared they would go wayward. But Ibn `Umar (his father) was so upset with the remark that he struck him hard on the breast and said, “I say, ‘The Prophet says do not prevent’, and you say, ‘We shall prevent?’ I will never talk to you again.” It is said that thereafter he did not talk to him until death, which, as Ibn Hajr has pointed out, means one of the two must have died soon after the incident.

Another report in Bukhari and Muslim records the Prophet as having said,

عَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا اسْتَأْذَنَكُمْ نِسَاؤُكُمْ بِاللَّيْلِ إِلَى الْمَسْجِدِ فَأْذَنُوا لَهُنَّ (البخاري)

“If your women seek your permission to go the mosque at night, allow them.” According to Hadith scholars, the Prophet added the words “at night” because then it was safer at night for women to move about without being recognized (Au.).

The above remains in force (i.e. the permission), writes Ibn Kathir, although it is undesirable for women to attend the mosques in view of the words that follow the above hadith as in Abu Da’ud (and treated trustworthy by Ibn Khuzaymah: Ibn Hajr in Fath). The words are,

"لا تمنعوهن المساجد وبيوتهن خير لهن "

“Do not prevent them although their houses are better for them.”

This aspect has been expressed more powerfully in another hadith preserved by Ahmad and Tabarani, declared trustworthy by Haythami except for a reporter in it who, in any case was trusted by Ibn Hibban. It is as follows:

عن أم حميد امرأة أبي حميد الساعدي أنها جاءت النبي صلى الله عليه وسلم فقالت: يا رسول الله إني أحب الصلاة معك قال: "قد علمت أنك تحبين الصلاة معي،وصلاتك في بيتك خير من صلاتك في حجرتك،وصلاتك في حجرتك خير من صلاتك في دارك،وصلاتك في دارك خير من صلاتك في مسجد قومك،وصلاتك في مسجد قومك خير من صلاتك في مسجدي" قالت: فأمرت فبني لها مسجد في أقصى بيت في بيتها وأظلمه فكانت تصلي فيه حتى لقيت الله عز وجل. (رواه أحمد ورجاله رجال الصحيح غير عبد الله بن سويد الأنصاري ووثقه ابن حبان: الهيثمي).‏

Abu Humayd al-Sa`idi’s wife reported that she went to the Prophet (saws) and said, “Messenger of Allah. I love to pray with you.” He replied, “I know that you love to pray with me. But your Prayer within your inner chambers is better than your prayer anywhere in your house. And your prayer in your house is better than your prayer in your quarters. And your prayer in your quarters is better than your prayer in the mosque of your neighborhood. And your prayer in the mosque of your neighborhood is better than your prayer in my mosque.” So she got a prayer-niche built for herself in the farthest and darkest corner of her house in which she used to pray until death.

We might point out that the disapproval is also strengthened by `A’isha’s words, “Had the Prophet seen how today’s women behave, he would have prevented them from going to the mosques.” However, not everyone has agreed to use `A’isha’s words to prevent women from mosques, even if they have thought it undesirable. Ibn Hajr notes for example, that Allah knew about the changes that were to take place in people’s behavior and could have ordered the Prophet to prevent them altogether. In fact, `A’isha herself is on record not having discouraged anyone from going to the mosques. Indeed, if women had to be prevented from mosques for reasons of their indecent appearance, adds Ibn Hajr, they should have been prevented from entering into markets where freedom is more abused than elsewhere. Moreover, what `A’isha observed, involved a few women and not all. And a general rule cannot be abrogated because of what a few do.

In fact, it has been reported by Ahmad, although through a Mursal report that `Umar ibn al-Khattab’s wife `Atikah bint Zayd, (a sister of Sa`id b. Zayd, one of the ten given the glad tidings of Paradise), used to visit the Prophet’s mosque for Fajr and `Isha Prayers. She was told (perhaps by `Umar himself, as suggested by some Hadith scholars, or Ibn `Umar the narrator), “Why do you come out, when you know that `Umar does not approve of it, and feels jealous about it (yugharu)?” She asked, “And what prevents him from preventing me?” He answered, “The Prophet’s words, ‘Do not prevent Allah’s female-slaves from Allah’s mosques.’” According to another report `Umar used to say, “By Allah, you know that I do not appreciate it,” and she would reply, “By Allah, I shall not stop coming until you disallow me.” (Apparently, `Umar did not: Au.).

The opinion of the four fuqaha’ has been similar: old women could join the congregation at Fajr, Mahgrib and `Isha, when their exposure is less likely. The condition they place is that (a) they should have their husband’s permission, (b) do not apply perfume, and (c) do not put on flashy dresses. Young women should better not come because they can cause fitnah. They point out that in view of (a) the Prophet ordering Umm Waraqah to lead women of her quarters, and (b) `A’isha and Umm Salamah leading women in their houses, it is mustahab (desirable) that women conduct congregational Prayers within their homes rather than go to the mosques. However, Abu Hanifa’s students Abu Yusuf and Muhammad held the opinion that old women could attend all five prayers (Au.).

Sayyid adds, “Remaining within homes does not imply a strict stay put. The choice of words tells us with subtlety that for women home is the place where they find a state of rest, or repose. If they go out, it is because of unavoidable circumstances, but do not stay away for long. It is in her house that a woman is herself, (where she can relax), untouched by the filth outside, and in occupation that Allah has designed for her.

“This is the reason why, in its effort to prepare an atmosphere in the house where new plants sprout under a woman’s care, Islam has declared man the bread earner, making it obligatory on him, so that the mother is released from the worry, time and efforts that go with it, and pay full attention to the new generation. But, if she is burdened with the hardships of earning, with the fatigue that goes with it, punching her time at the place of work regularly, spending her energies there, then she cannot offer the best of her attention to home and its cares, to children and their needs.

“Homes of employed women miss the atmosphere of homes. They are more like hotels or inns in their atmosphere and are devoid of any fragrance found in a home. A true home does not come into existence but at the hands of a woman, its warmth is never felt unless a woman takes charge of it. A woman working outside will not, in fact, add anything to the home but confusion, dimness and fatigue.

“Woman going out to earn is a measure to be resorted to only when dire needs demand. But, if people make use of her, despite their own ability to earn the needful, then, it is a curse that descends on people’s souls, conscience, and intellect. As for she going out, simply in order to mix with people, or to show off, or other such reasons, then, that is a step into animal’s sludge.”

74. To go about strutting among men, improperly dressed, making a show of their ornaments is, according to the commentators, tabarruj.

But what is the Jahiliyyah al-Ula? Some have thought that the reference is to the earliest Jahiliyyah – that which was prevalent in times between Adam and Nuh (asws) of duration some eight hundred years. Others have thought that the allusion is to the Jahiliyyah that was prevalent between Musa and `Isa. In contrast, the Jahiliyyah prevalent between `Isa and our Prophet is the Jahiliyyah al-Ukhra (Alusi and others).

Thanwi has another suggestion. Pre-Islamic Jahiliyyah was the Jahiliyyah Ula, while post-Islamic negligence of Islamic principles and teachings is Jahiliyyah Ukhra (the latter Jahiliyyah; and the directive here is, do not enter into the Jahiliyyah Ukhra (or Jadidah) to revive the Jahiliyyah Ula (or qadimah).

Majid comments: “Jahiliyyah denotes the time or state of paganism that preceded the advent of the holy Prophet – a way of life that is reasserting itself in the West. And there can be little doubt that this new paganism is far more licentious than its ancient variety.”

The above statement was issued some 60 years ago. How would Majid comment if he was told that the most advanced Western states treat such of their civilians who have sex with their daughters as just a little bit abnormal, where same sex marriages are being legalized, and whose leaders are so deceitful, and, hypocrites of such level of cunning, as to evoke repulsion in the sensible sections of their own societies? This is in sharp contrast to the Jahiliyyah previous to the Prophet, in which men were men; they were honest, courageous and upright. If one were to write a short account of things that happen in the “electrified West” of today (Majid’s own words elsewhere), how would he react, when we, living in this age, are filled with disgust?

75. The directives were accepted whole-heartedly and put to action robustly. None of them ever kept any money on her hand at any time in her life, during or after the Prophet. Had the Prophet failed in his mission, but left behind just these nine women as his life-achievement, he could still be considered as a man unequaled by any other of the humankind; such was the exemplary lives these women led with him, and after him (Au.).

76. `Ikrimah was of the opinion that the Prophet’s wives were the only ones included in the term ahl al-Bayt. But a study of other reports suggests that not only the term applied to other than them, but the directives herewith are for every Muslim woman, although they, the Prophet’s wives, were the first addressees. There are several reports in Ahmad, Ibn Jarir and others, although all with some defect or the other, but jointly strong enough to depend upon the gist, viz., other than the Prophet’s wives were included in the term ahl al-bayt. The report in Ahmad tells us the following: Shaddad Abu ‘Ammar said: I entered upon Wathila b. al-Asqa’. There were people with him and were speaking of ‘Ali. When they had left he said to me, “May I not tell you what I saw of the Prophet?” I said, “Please do.” He said, “I went to Fatimah to inquire where ‘Ali was. She said he had gone to the Prophet. So I sat there waiting for him until the Prophet came out with ‘Ali, Hasan and Husain, holding each of them by his hand. He entered the house that way. Then he drew `Ali and Fatimah closer, making them sit before him, and Hasan and Husain by his thighs. Then he threw a cloth or a shroud around and then recited this verse, “Allah only wishes to remove all abominations from you, O Members of the Household, and purify you to complete purification.”

A report in Muslim confirms all other reports as authentic. It has `A’isha saying,

عَنْ صَفِيّةَ بِنْتِ شَيْبَة. قَالَتْ: قَالَتْ عَائِشَةُ: خَرَجَ النّبِيّ صلى الله عليه وسلم غَدَاةً وَعَلَيْهِ مِرْطٌ مُرَحّلٌ، مِنْ شَعَرٍ أَسْوَدَ. فَجَاءَ الْحَسَنُ ابْنُ عَلِيَ فَأَدْخَلَهُ. ثُمّ جَاءَ الْحُسَيْنُ فَدَخَلَ مَعَهُ. ثُمّ جَاءَتْ فاطِمَةُ فَأَدْخَلَهَا. ثُمّ جَاءَ عَلِيّ فَأَدْخَلَهُ. ثُمّ قَالَ: {إِنّمَا يُرِيدُ اللّهِ لِيُذْهِبَ عَنْكُمُ الرّجْسَ أَهْلَ الْبَيْتِ وَيُطَهّرَكُمْ تَطْهِيراً} - مسلم

“Once the Prophet came out with a striped cloak on, made of black hair. Hasan came and he took him in. Then Hussain came and he took him in. Then came Fatimah and he took her in it. Finally, `Ali came and he took him in too. Then he recited this verse, ‘Allah only wishes to remove all abominations from you, O Members of the Household, and purify you to complete purification.’”

Nevertheless, another report as it appears in Muslim seems to expand the application of the term ahl al-bayt further than the above construe. It goes as follows:

قَالَ زُهَيْرٌ: حَدّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ. حَدّثَنِي أَبُو حَيّانَ. حَدّثَنِي يَزِيدُ بْنُ حَيّانَ. قَالَ: انْطَلَقْتُ أَنَا وَحُصَيْنُ بْنُ سَبْرَةَ وَعُمَرُ بْنُ مُسْلِمٍ إِلَىَ زَيْدِ بْنِ أَرْقَمَ. فَلَمّا جَلَسْنَا إِلَيْهِ قَالَ لَهُ حُصَيْنٌ: لَقَدْ لَقِيتَ، يَا زَيْدُ خَيْراً كَثِيراً. رَأَيْتَ رَسُولَ اللّهِ صلى الله عليه وسلم. وَسَمِعْتَ حَدِيثَهُ. وَغَزَوْتَ مَعَهُ. وَصَلّيْتَ خَلْفَهُ. لَقَدْ لَقِيتَ، يَا زَيْدُ خَيْراً كَثِيراً. حَدّثْنَا، يَا زَيْدُ، مَا سَمِعْتَ مِنْ رَسُولِ اللّهِ صلى الله عليه وسلم. قَالَ: يَا ابْنَ أَخِي وَاللّهِ لَقَدْ كَبِرَتْ سِنّي. وَقَدُمَ عَهْدِي. وَنَسِيتُ بَعْضَ الّذِي كُنْتُ أَعِي مِنْ رَسُولِ اللّهِ صلى الله عليه وسلم. فَمَا حَدّثْتُكُمْ فَاقْبَلُوا. وَمَا لاَ، فَلاَ تُكَلّفُونِيهِ. ثُمّ قَالَ: قَامَ رَسُولُ اللّهِ صلى الله عليه وسلم يَوْماً فِينَا خَطِيباً. بِمَاءٍ يُدْعَىَ خُمّا. بَيْنَ مَكّةَ وَالْمَدِينَةِ. فَحَمِدَ اللّهَ وَأَثْنَىَ عَلَيْهِ، وَوَعَظَ وَذَكّرَ. ثُمّ قَالَ: "أَمّا بَعْدُ. أَلاَ أَيّهَا النّاسُ فَإِنّمَا أَنَا بَشَرٌ يُوشِكُ أَنْ يَأْتِيَ رَسُولُ رَبّي فَأُجِيبَ. وَأَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ: أَوّلُهُمَا كِتَابُ اللّهِ فِيهِ الْهُدَىَ وَالنّورُ. فَخُذُوا بِكِتَابِ اللّهِ. وَاسْتَمْسِكُوا بِهِ" فَحَثّ عَلَىَ كِتَابِ اللّهِ وَرَغّبَ فِيهِ. ثُمّ قَالَ: "وَأَهْلُ بَيْتِي. أُذَكّرُكُمُ اللّهَ فِي أَهْلِ بَيْتِي. أُذَكّرُكُمُ اللّهَ فِي أَهْلِ بَيْتِي. أُذَكّرُكُمُ اللّهَ فِي أَهْلِ بَيْتِي". فَقَالَ لَهُ حُصَيْنٌ: وَمَنْ أَهْلُ بَيْتِهِ؟ يَا زَيْدُ أَلَيْسَ نِسَاؤُهُ مِنْ أَهْل بَيْتِهِ؟ قَالَ: نِسَاؤُهُ مِنْ أَهْلِ بَيْتِهِ. وَلَكِنْ أَهْلُ بَيْتِهِ مِمّنْ حُرِمَ الصّدَقَةَ بَعْدَهُ. قَالَ: وَمَنْ هُمْ؟ قَالَ: هُمْ آلُ عَلِيَ، وَآلُ عَقِيلٍ، وَآلُ جَعْفَرٍ، وَآلُ عَبّاسٍ. قَالَ: كُلّ هَؤُلاَءِ حُرِمَ الصّدَقَةَ؟ قَالَ: نَعَمْ.

Zayd b. Hayyan said, “Myself, Husain b. Sabrah, and `Umar b. Salamah went up to see Zayd b. Arqam. Husain said after we were seated, ‘O Zayd you certainly achieved great good things: you saw the Prophet, heard his words, fought with him, and Prayed behind him. Surely, O Zayd you achieved wonderfully good things. Narrate to us therefore, O Zayd, something that you (personally) heard from him.’ Zayd replied, ‘Dear cousin. By Allah I am advanced of age and have begun to forget things that I used to remember from the Prophet’s time. So, take what I narrate, and do not fret over what I do not.’ Then he said, ‘One day the Prophet stood up at the waters of Khumm between Makkah and Madinah (Ghadir Khumm of other reports: Au.), and said, after praises to Allah, "People! I am after all a human being. It is possible that my Lord’s messenger should arrive and I say welcome to him. I am leaving two weighty things behind me: First of the two is Allah’s Book. It has guidance and light. So hold fast unto Allah’s Book." He spoke quite a few words on Allah’s Book encouraging us to apply ourselves to it. Then he said, “My ahl al-bayt: I admonish you regarding my ahl al-bayt.” He said it three times. Zayd asked, ‘Who were his ahl al-bayt. Weren’t his wives his ahl al-bayt?’ He answered, ‘Of course they were his ahl al-bayt. But ahl al-bayt includes those who were prohibited from accepting charity.’ He asked, ‘Who are they?’ He replied, ‘The families of `Ali, `Aqil, Ja`far and `Abbas.’ He asked, ‘Were they all prohibited charity after him (i.e. after the Prophet)?’ He said, ‘Yes’" (Ibn Kathir).

The Hanafiyy position however, points out Alusi, is that the entire Banu Hashim are ahl al-bayt, except of course those who died during pagandom.

Shabbir clarifies that ahl al-bayt are primarily the wives of the Prophet. But (since there was possibility his daughters, sons in law, and their children could be excluded by the later generations: Au.), the Prophet specifically took the four: Fatimah, `Ali, Hasan and Hussain into a cloak with himself in the center, so as to leave no doubt about it.

See Surah Al-Ma’idah note 188, of this work for other details of the report of Ghadir Khumm (Au.).

It is also recorded that after Hasan b. `Ali was appointed Khalifah, he was Praying in a mosque when someone – perhaps one of the Banu Asad – leapt at him with a dagger and missing the targeted part, but struck him at the hip. The wound took a month to heal at the end of which Hasan addressed the people from the pulpit saying, “People of Iraq, fear Allah in connection with us. We are your leaders and guests. And we are of the ahl al-bayt about whom Allah said, ‘Allah only wishes to remove all abominations from you, O Members of the Household.’” He repeated it several times and there was no one in the mosque but was in tears (Ibn Kathir).

77. The Shi`a have a curious way of interpreting the second part of this verse, which happens to have become their key passage: “Remain in your homes, do not make a dazzling display of the sort of the days of ignorance of the former times, offer Prayers (spiritedly and assiduously), pay the alms, and obey Allah and His Messenger. Allah only wishes to remove all abominations from you, O Members of the Household, and purify you to complete purification." According to them, the term “ahl al-bayt” applies only to the male line coming through `Abbas and `Ali - the Prophet’s wives excluded. A second inference is that “yutahhirukum tathira” implies, (and hence is worthy of becoming a cardinal principle) that the Imams arising out of them were sinless, incapable of sinning. But one will need a good amount of mind-stretching to ignore that the verse starts with “Remain in your homes,” (in feminine clause), which obviously cannot be applied to `Abbas or `Ali (Shafi`, modified). Further, if Sarah could be entitled to be “ahl al-bayt” of Ibrahim,

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[“ Are you amazed at your Lord’s ways? (when) Allah’s mercy and grace is upon you (O) ahl al bayt?!”: Hud, 73], on what grounds can the wives of the Prophet be excluded? (Au.)

78. `A’isha and Umm Salamah, therefore, are known for having remembered the “dhikr” well. `A’isha especially, closest to the Prophet in his life, and closest to his spirit of life after him, narrated thousands of reports without which our understanding of the Islamic religion would have remained incomplete (Au.).

79. That is, the Sunnah.