سنن ابن ماجه
Ibn Majah
كتاب النكاحThe Chapters on Marriage
بَابُ : حَقِّ الْمَرْأَةِ عَلَى الزَّوْجِChapter: The wife’s rights over the husband
Hadith 1851
اُردوEn
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا الْحُسَيْنُ بْنُ عَلِيٍّ ، عَنْ زَائِدَةَ ، عَنْ شَبِيبِ بْنِ غَرْقَدَةَ الْبَارِقِيِّ ، عَنْ سُلَيْمَانَ بْنِ عَمْرِو بْنِ الْأَحْوَصِ ، حَدَّثَنِي أَبِي ، أَنَّهُ شَهِدَ حَجَّةَ الْوَدَاعِ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ، وَذَكَّرَ وَوَعَظَ ، ثُمَّ قَالَ : " اسْتَوْصُوا بِالنِّسَاءِ خَيْرًا ، فَإِنَّهُنَّ عِنْدَكُمْ عَوَانٍ لَيْسَ تَمْلِكُونَ مِنْهُنَّ شَيْئًا غَيْرَ ذَلِكَ ، إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ ، فَإِنْ فَعَلْنَ فَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ ، وَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ ، فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا ، إِنَّ لَكُمْ مِنْ نِسَائِكُمْ حَقًّا ، وَلِنِسَائِكُمْ عَلَيْكُمْ حَقًّا ، فَأَمَّا حَقُّكُمْ عَلَى نِسَائِكُمْ ، فَلَا يُوَطِّئَنَّ فُرُشَكُمْ مَنْ تَكْرَهُونَ ، وَلَا يَأْذَنَّ فِي بُيُوتِكُمُ لِمَنْ تَكْرَهُونَ ، أَلَا وَحَقُّهُنَّ عَلَيْكُمْ ، أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ ، وَطَعَامِهِنَّ " .
´It was narrated that:` Sulaiman bin Amr bin Ahwas said: “My father told me that he was present at the Farewell Pilgrimage with the Messenger of Allah. He praised and glorified Allah, and reminded and exhorted (the people). Then he said: 'I enjoin good treatment of women, for they are prisoners with you, and you have no right to treat them otherwise, unless they commit clear indecency. If they do that, then forsake them in their beds and hit them, but without causing injury or leaving a mark. If they obey you, then do not seek means of annoyance against them. You have rights over your women and your women have rights over you. Your rights over your women are that they are not to allow anyone whom you dislike to tread on your bedding (furniture), nor allow anyone whom you dislike to enter your houses. And their right over you are that you should treat them kindly with regard to their clothing and food.' ”
Related hadith on this topic
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
➊
Wasiyyah refers to an emphatic counsel, which is considered very important to act upon.
The meaning of “accept the wasiyyah” is that I am giving you this counsel.
For many of the Companions (radi Allahu anhum) who were present at the Farewell Pilgrimage (Hajjat al-Wada’), it was possible that this was their last meeting with the Prophet (sallallahu alayhi wa sallam), because three months after this, the Messenger of Allah (sallallahu alayhi wa sallam) departed from this transient world.
For them, this sermon truly became the final counsel (wasiyyah).
➋
Although the address was directed to the Companions (radi Allahu anhum) present at the Farewell Pilgrimage, this command is for all believers until the Day of Judgment.
➌
A man should supervise the morals and character of his wife; however, it is not correct to be constantly suspicious without reason, unless some clear suspicious situation arises.
➍
By “clear indecency” is meant such actions which, if not prevented, could lead to immorality (fahishah).
If adultery (zina) is committed, there are other rulings which are mentioned in their respective places in the Qur’an and Hadith.
➎
Separation in beds means to cut off sexual relations as an expression of displeasure.
Some scholars have explained this as: while being on the same bed, the husband turns his back to the wife, so that her emotional agitation compels her to seek forgiveness and reform herself.
➏
When it is felt that the woman is remorseful for her mistake and is inclined towards reform, normal relations should be resumed with her, and past mistakes should not be repeatedly reproached.
➐
Sometimes the situation deteriorates to such an extent that physical punishment becomes unavoidable, but this is the last stage of the attempt at reform; as much as possible, matters should not be allowed to reach this stage.
➑
If physical punishment is deemed necessary, even then gentleness should be kept in mind, i.e., only as much severity or punishment should be administered as is necessary for admonition, and no more than that, because the objective is reform, not venting anger or taking revenge.
➒
Honoring guests is necessary, but if someone comes whom the husband does not approve of, the wife should, keeping the husband’s feelings in mind, excuse herself from granting permission, or say that the man of the house is not present, so please come another time.
Not seating an undesirable person on the bed can also mean that the way for illicit relations with non-mahram men should not be paved.
Instead of speaking to them in a soft, laughing manner, one should speak briefly and seriously and then dismiss them.
Imam Khattabi (rahimahullah) says:
“This means that non-mahram men should not be allowed to come to the house for chatting, as was the custom among the Arabs and was not considered blameworthy.
After the command of hijab (veil) was revealed, this was prohibited.” (Hashiyah Sunan Ibn Majah by Muhammad Fuad Abdul-Baqi)
In our villages, where there is no arrangement for hijab, this situation still exists, which is religiously prohibited.
Some scholars have said that a woman should not allow even her mahram relatives to enter the house without the husband’s permission, but it appears more correct that the husband should not impose restrictions on the woman’s mahram men.
When Aisha (radi Allahu anha) did not allow her foster uncle to enter the house, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“He is your uncle, allow him to enter.” (Sunan Ibn Majah, Hadith: 1948)
Good conduct regarding clothing and food means that one should provide good clothing and appropriate food according to one’s means, but should prohibit such clothing as is not in accordance with the teachings of the Shariah.
➊
Wasiyyah refers to an emphatic counsel, which is considered very important to act upon.
The meaning of “accept the wasiyyah” is that I am giving you this counsel.
For many of the Companions (radi Allahu anhum) who were present at the Farewell Pilgrimage (Hajjat al-Wada’), it was possible that this was their last meeting with the Prophet (sallallahu alayhi wa sallam), because three months after this, the Messenger of Allah (sallallahu alayhi wa sallam) departed from this transient world.
For them, this sermon truly became the final counsel (wasiyyah).
➋
Although the address was directed to the Companions (radi Allahu anhum) present at the Farewell Pilgrimage, this command is for all believers until the Day of Judgment.
➌
A man should supervise the morals and character of his wife; however, it is not correct to be constantly suspicious without reason, unless some clear suspicious situation arises.
➍
By “clear indecency” is meant such actions which, if not prevented, could lead to immorality (fahishah).
If adultery (zina) is committed, there are other rulings which are mentioned in their respective places in the Qur’an and Hadith.
➎
Separation in beds means to cut off sexual relations as an expression of displeasure.
Some scholars have explained this as: while being on the same bed, the husband turns his back to the wife, so that her emotional agitation compels her to seek forgiveness and reform herself.
➏
When it is felt that the woman is remorseful for her mistake and is inclined towards reform, normal relations should be resumed with her, and past mistakes should not be repeatedly reproached.
➐
Sometimes the situation deteriorates to such an extent that physical punishment becomes unavoidable, but this is the last stage of the attempt at reform; as much as possible, matters should not be allowed to reach this stage.
➑
If physical punishment is deemed necessary, even then gentleness should be kept in mind, i.e., only as much severity or punishment should be administered as is necessary for admonition, and no more than that, because the objective is reform, not venting anger or taking revenge.
➒
Honoring guests is necessary, but if someone comes whom the husband does not approve of, the wife should, keeping the husband’s feelings in mind, excuse herself from granting permission, or say that the man of the house is not present, so please come another time.
Not seating an undesirable person on the bed can also mean that the way for illicit relations with non-mahram men should not be paved.
Instead of speaking to them in a soft, laughing manner, one should speak briefly and seriously and then dismiss them.
Imam Khattabi (rahimahullah) says:
“This means that non-mahram men should not be allowed to come to the house for chatting, as was the custom among the Arabs and was not considered blameworthy.
After the command of hijab (veil) was revealed, this was prohibited.” (Hashiyah Sunan Ibn Majah by Muhammad Fuad Abdul-Baqi)
In our villages, where there is no arrangement for hijab, this situation still exists, which is religiously prohibited.
Some scholars have said that a woman should not allow even her mahram relatives to enter the house without the husband’s permission, but it appears more correct that the husband should not impose restrictions on the woman’s mahram men.
When Aisha (radi Allahu anha) did not allow her foster uncle to enter the house, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“He is your uncle, allow him to enter.” (Sunan Ibn Majah, Hadith: 1948)
Good conduct regarding clothing and food means that one should provide good clothing and appropriate food according to one’s means, but should prohibit such clothing as is not in accordance with the teachings of the Shariah.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1851
Shaykh Dr. Abdur Rahman Freywai
Explanation: ➊
That is, provide these things in the best possible manner according to your ability.
That is, provide these things in the best possible manner according to your ability.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1163
