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موطا امام مالك رواية ابن القاسم
Muwatta Malik (Qasim)
Issues of Funeral Prayer
Mourning is only for three days
Hadith 233
اُردوEn
318- مالك عن عبد الله بن أبى بكر بن محمد بن عمرو بن حزم عن حميد بن نافع عن زينب بنت أبى سلمة أنها أخبرته بهذه الأحاديث الثلاثة، قال: فقالت زينب: دخلت على أم حبيبة زوج النبى صلى الله عليه وسلم حين توفي أبوها أبو سفيان بن حرب، فدعت أم حبيبة بطيب فيه صفرة خلوق أو غير ذلك، فدهنت منه جارية، ثم مست بعارضيها، ثم قالت: والله مالي بالطيب من حاجة غير أني سمعت رسول الله صلى الله عليه وسلم يقول: ”لا يحل لامرأة تؤمن بالله واليوم الآخر تحد على ميت فوق ثلاث ليال، إلا على زوج أربعة أشهر وعشرا.“ فقالت زينب: ثم دخلت على زينب بنت جحش حين توفي أخوها، فدعت بطيب فمست منه، ثم قالت: والله مالي بالطيب من حاجة، غير أني سمعت رسول الله صلى الله عليه وسلم يقول على المنبر: لا يحل لامرأة تؤمن بالله واليوم الآخر تحد على ميت فوق ثلاث ليال إلا على زوج أربعة أشهر وعشرا. قالت زينب: وسمعت أمي أم سلمة زوج النبى صلى الله عليه وسلم تقول: جاءت امرأة إلى رسول الله صلى الله عليه وسلم فقالت: يا رسول الله إن ابنتي توفي عنها زوجها، وقد اشتكت عينها، أفتكحلها؟، فقال رسول الله صلى الله عليه وسلم: ”لا“ مرتين أو ثلاثا كل ذلك يقول: ”لا“ ثم قال: ”إنما هي أربعة أشهر وعشر، وقد كانت إحداكن فى الجاهلية ترمي بالبعرة عند رأس الحول.“ قال حميد: فقلت لزينب: وما ترمي بالبعرة عند رأس الحول؟، فقالت زينب: كانت المرأة إذا توفي عنها زوجها، دخلت حفشا ولبست شر ثيابها، ولم تمس طيبا ولا شيئا حتى تمر بها سنة، ثم تؤتى بدابة حمار أو شاة أو طير، فتفتض به، فقلما تفتض بشيء إلا مات، ثم تخرج فتعطى بعرة فترمي بها، ثم تراجع بعد ما شاءت من طيب أو غيره. قال مالك: تفتض، تمسح به، والحفش: الخص. كمل حديث عبد الله بن أبى بكر.
It is narrated from Humaid bin Nafi’ (may Allah have mercy on him) that Sayyida Zainab bint Abi Salama (may Allah be pleased with her) told him three hadiths: Zainab said: When the father of the wife of the Prophet (peace be upon him), Umm Habiba (may Allah be pleased with her), Abu Sufyan bin Harb (may Allah be pleased with him), passed away, I went to her. Then Umm Habiba (may Allah be pleased with her) asked for yellow perfume in which there was saffron or something else mixed, and she applied that perfume (with oil) to her slave-girl, then (with the remaining part) she rubbed it on her cheeks and said: By Allah! I have no need for perfume except that I heard the Messenger of Allah (peace be upon him) say: It is not lawful for a woman who believes in Allah and the Last Day to mourn for any deceased person for more than three nights, except for her husband, for whom she should mourn for four months and ten days. Zainab (bint Abi Salama) said: Then I went to Zainab bint Jahsh (may Allah be pleased with her), whose brother had died. Then she asked for perfume and applied it, and said: By Allah! I have no need for perfume except that I heard the Messenger of Allah (peace be upon him) say from the pulpit: It is not lawful for a woman who believes in Allah and the Last Day to mourn for any deceased person for more than three nights, except for her husband, for whom she should mourn for four months and ten days. Zainab (bint Abi Salama) said: I heard my mother Umm Salama, the wife of the Prophet (peace be upon him), say that a woman came to the Messenger of Allah (peace be upon him) and said: O Messenger of Allah! My daughter’s husband has died and she has pain in her eyes, so can she apply kohl? The Messenger of Allah (peace be upon him) said two or three times: “No.” Then the Messenger of Allah (peace be upon him) said: “It is only four months and ten days. In the time of ignorance, among you women, a woman whose husband died would throw dung after a year had passed.” Humaid bin Nafi’ said: I asked Zainab (bint Umm Salama): What does it mean to throw dung after a year had passed? Zainab said: When a woman’s husband died, she would enter a dirty room and wear dirty clothes. She would not apply perfume nor use anything else (for cleanliness). Then, when a year had passed, an animal—donkey, goat, or bird—would be brought, and she would touch it to her body. Whichever animal she touched to her body would (usually) die. Then she would come out (of the room), and she would be given (camel) dung (or manure), and she would throw it away. After that, she would apply perfume and so on. Imam Malik said: «تفتض» means «تمسح» (she touched it), and «حفش» refers to a (small closed room) fort. The hadiths narrated by Abdullah bin Abi Bakr are completed.
Related hadith on this topic
Explanation & Benefits
Hafiz Zubair Ali Zai
Hadith Authentication: [وأخرجه البخاري 5334 5337، ومسلم 1486 1489، من حديث مالك به]
[● من رواية يحيى بن يحيى وجاء فى الأصل : ”عَشْرًا“ ! ** وفي رواية يحيى بن يحيى : وَالْحِفْشُ الْبَيْتُ الرَّدِئُ]
Jurisprudential Points:
➊ After the completion of the waiting period (‘iddah), the prohibitions of ‘iddah should be lifted.
➋ In every circumstance, obedience to the Messenger of Allah (sallallahu alayhi wa sallam) is obligatory, even if one apparently faces some difficulty.
➌ During the waiting period (‘iddah), no kind of adornment is permitted, including applying kohl to the eyes.
➍ The female and male Companions (sahabiyyat and sahabah radi Allahu anhum) were always ready to act upon the hadith of the Messenger of Allah (sallallahu alayhi wa sallam).
➎ Islam is the guarantor of the protection and honor of women.
➏ It is obligatory for a woman to abstain from adornment (tark-e-zeenat) during the waiting period (‘iddah) upon her husband’s death, whereas upon the death of anyone else, it is permissible—but not obligatory—to abstain from adornment for three days. Thus, Umm Sulaym (radi Allahu anha) did not observe mourning (abstention from adornment) even for a single day upon the death of her son. See [صحيح بخاري 5470، وصحيح مسلم 2144]
[● من رواية يحيى بن يحيى وجاء فى الأصل : ”عَشْرًا“ ! ** وفي رواية يحيى بن يحيى : وَالْحِفْشُ الْبَيْتُ الرَّدِئُ]
Jurisprudential Points:
➊ After the completion of the waiting period (‘iddah), the prohibitions of ‘iddah should be lifted.
➋ In every circumstance, obedience to the Messenger of Allah (sallallahu alayhi wa sallam) is obligatory, even if one apparently faces some difficulty.
➌ During the waiting period (‘iddah), no kind of adornment is permitted, including applying kohl to the eyes.
➍ The female and male Companions (sahabiyyat and sahabah radi Allahu anhum) were always ready to act upon the hadith of the Messenger of Allah (sallallahu alayhi wa sallam).
➎ Islam is the guarantor of the protection and honor of women.
➏ It is obligatory for a woman to abstain from adornment (tark-e-zeenat) during the waiting period (‘iddah) upon her husband’s death, whereas upon the death of anyone else, it is permissible—but not obligatory—to abstain from adornment for three days. Thus, Umm Sulaym (radi Allahu anha) did not observe mourning (abstention from adornment) even for a single day upon the death of her son. See [صحيح بخاري 5470، وصحيح مسلم 2144]
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 318
Hafiz Zubair Ali Zai
Hadith Authentication: [وأخرجه البخاري 5334 5337، ومسلم 1486 1489، من حديث مالك به]
[● من رواية يحيى بن يحيى وجاء فى الأصل : ”عَشْرًا“ ! ** وفي رواية يحيى بن يحيى : وَالْحِفْشُ الْبَيْتُ الرَّدِئُ]
Jurisprudential Points:
➊ After the completion of the waiting period (‘iddah), the prohibitions specific to the ‘iddah should be lifted.
➋ In every circumstance, obedience to the Messenger of Allah (sallallahu alayhi wa sallam) is obligatory, even if one apparently faces some difficulty.
➌ During the state of ‘iddah, no kind of adornment is permitted, including applying kohl to the eyes.
➍ The female and male Companions (sahabiyyat and sahabah radi Allahu anhum) were always ready to act upon the hadith of the Messenger of Allah (sallallahu alayhi wa sallam).
➎ Islam is the guarantor of the protection and honor of women.
➏ It is obligatory for a woman to abstain from adornment during the waiting period (‘iddah) after her husband’s death, whereas in the case of someone else’s death, it is permissible—but not obligatory—to abstain from adornment for three days. Thus, Umm Sulaym (radi Allahu anha) did not observe mourning (abstention from adornment) even for a single day upon the death of her son. See [صحيح بخاري 5470، وصحيح مسلم 2144]
[● من رواية يحيى بن يحيى وجاء فى الأصل : ”عَشْرًا“ ! ** وفي رواية يحيى بن يحيى : وَالْحِفْشُ الْبَيْتُ الرَّدِئُ]
Jurisprudential Points:
➊ After the completion of the waiting period (‘iddah), the prohibitions specific to the ‘iddah should be lifted.
➋ In every circumstance, obedience to the Messenger of Allah (sallallahu alayhi wa sallam) is obligatory, even if one apparently faces some difficulty.
➌ During the state of ‘iddah, no kind of adornment is permitted, including applying kohl to the eyes.
➍ The female and male Companions (sahabiyyat and sahabah radi Allahu anhum) were always ready to act upon the hadith of the Messenger of Allah (sallallahu alayhi wa sallam).
➎ Islam is the guarantor of the protection and honor of women.
➏ It is obligatory for a woman to abstain from adornment during the waiting period (‘iddah) after her husband’s death, whereas in the case of someone else’s death, it is permissible—but not obligatory—to abstain from adornment for three days. Thus, Umm Sulaym (radi Allahu anha) did not observe mourning (abstention from adornment) even for a single day upon the death of her son. See [صحيح بخاري 5470، وصحيح مسلم 2144]
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 318
Hafiz Zubair Ali Zai
. . .“ [موطا امام مالك رواية ابن القاسم : 233]
Hadith Authentication: [وأخرجه البخاري 5334 5337، ومسلم 1486 1489، من حديث مالك به]
[● من رواية يحيى بن يحيى وجاء فى الأصل : ”عَشْرًا“ ! ** وفي رواية يحيى بن يحيى : وَالْحِفْشُ الْبَيْتُ الرَّدِئُ]
Jurisprudential Points:
➊ After the completion of the waiting period (‘iddah), the prohibitions of ‘iddah should be lifted.
➋ In every circumstance, obedience to the Messenger of Allah (sallallahu alayhi wa sallam) is obligatory, even if one apparently faces some difficulty.
➌ During the state of ‘iddah, no kind of adornment is permitted, including applying kohl (surmah) to the eyes.
➍ The female and male Companions (sahabiyyat and sahabah radi Allahu anhum) were always ready to act upon the hadith of the Messenger of Allah (sallallahu alayhi wa sallam).
➎ Islam is the guarantor of the protection and honor of women.
➏ It is obligatory for a woman to abstain from adornment during the waiting period (‘iddah) after her husband’s death, whereas in the case of someone else’s death, it is permissible—but not obligatory—to abstain from adornment for three days. Thus, Umm Sulaym (radi Allahu anha) did not observe mourning (abstention from adornment) even for a single day upon the death of her son. See [صحيح بخاري 5470، وصحيح مسلم 2144]
Hadith Authentication: [وأخرجه البخاري 5334 5337، ومسلم 1486 1489، من حديث مالك به]
[● من رواية يحيى بن يحيى وجاء فى الأصل : ”عَشْرًا“ ! ** وفي رواية يحيى بن يحيى : وَالْحِفْشُ الْبَيْتُ الرَّدِئُ]
Jurisprudential Points:
➊ After the completion of the waiting period (‘iddah), the prohibitions of ‘iddah should be lifted.
➋ In every circumstance, obedience to the Messenger of Allah (sallallahu alayhi wa sallam) is obligatory, even if one apparently faces some difficulty.
➌ During the state of ‘iddah, no kind of adornment is permitted, including applying kohl (surmah) to the eyes.
➍ The female and male Companions (sahabiyyat and sahabah radi Allahu anhum) were always ready to act upon the hadith of the Messenger of Allah (sallallahu alayhi wa sallam).
➎ Islam is the guarantor of the protection and honor of women.
➏ It is obligatory for a woman to abstain from adornment during the waiting period (‘iddah) after her husband’s death, whereas in the case of someone else’s death, it is permissible—but not obligatory—to abstain from adornment for three days. Thus, Umm Sulaym (radi Allahu anha) did not observe mourning (abstention from adornment) even for a single day upon the death of her son. See [صحيح بخاري 5470، وصحيح مسلم 2144]
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 318
Hafiz Zubair Ali Zai
Hadith Authentication: [وأخرجه البخاري 5334 5337، ومسلم 1486 1489، من حديث مالك به]
[● من رواية يحيى بن يحيى وجاء فى الأصل : ”عَشْرًا“ ! ** وفي رواية يحيى بن يحيى : وَالْحِفْشُ الْبَيْتُ الرَّدِئُ]
Jurisprudential Points:
➊ After the completion of the waiting period (‘iddah), the prohibitions specific to the waiting period should be lifted.
➋ In every circumstance, obedience to the Messenger of Allah (sallallahu alayhi wa sallam) is obligatory, even if one apparently faces some difficulty.
➌ During the waiting period (‘iddah), no kind of adornment is permitted, including applying kohl (surmah) to the eyes.
➍ The female and male Companions (sahabiyyat and sahabah radi Allahu anhum) were always ready to act upon the hadith of the Messenger of Allah (sallallahu alayhi wa sallam).
➎ Islam is the guarantor of the protection and honor of women.
➏ It is obligatory for a woman to abstain from adornment during the waiting period (‘iddah) after her husband’s death, whereas in the case of someone else’s death, it is permissible—but not obligatory—to abstain from adornment for three days. Thus, Umm Sulaym (radi Allahu anha) did not observe mourning (abstention from adornment) even for a single day upon the death of her son. See [صحيح بخاري 5470، وصحيح مسلم 2144]
[● من رواية يحيى بن يحيى وجاء فى الأصل : ”عَشْرًا“ ! ** وفي رواية يحيى بن يحيى : وَالْحِفْشُ الْبَيْتُ الرَّدِئُ]
Jurisprudential Points:
➊ After the completion of the waiting period (‘iddah), the prohibitions specific to the waiting period should be lifted.
➋ In every circumstance, obedience to the Messenger of Allah (sallallahu alayhi wa sallam) is obligatory, even if one apparently faces some difficulty.
➌ During the waiting period (‘iddah), no kind of adornment is permitted, including applying kohl (surmah) to the eyes.
➍ The female and male Companions (sahabiyyat and sahabah radi Allahu anhum) were always ready to act upon the hadith of the Messenger of Allah (sallallahu alayhi wa sallam).
➎ Islam is the guarantor of the protection and honor of women.
➏ It is obligatory for a woman to abstain from adornment during the waiting period (‘iddah) after her husband’s death, whereas in the case of someone else’s death, it is permissible—but not obligatory—to abstain from adornment for three days. Thus, Umm Sulaym (radi Allahu anha) did not observe mourning (abstention from adornment) even for a single day upon the death of her son. See [صحيح بخاري 5470، وصحيح مسلم 2144]
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 318
Maulana Dawood Raz
Hadith Commentary:
The meaning of the chapter is thus: the Prophet (sallallahu alayhi wa sallam) did not permit the application of kohl (antimony) for an eye ailment due to the waiting period (‘iddah).
If there were no ‘iddah, then he would have permitted the use of kohl for eye pain.
This is the very meaning of the chapter. In the era of ignorance (Jahiliyyah), when a woman's husband died, she would wear torn and shabby clothes and remain for a whole year in a filthy, foul-smelling house.
After a year, when a dog would pass by in front of her, she would throw camel dung at it, and only then would she come out of her waiting period (‘iddah).
If, by chance, no dog passed by, she would continue to remain there, rotting in wait.
Islam abolished this erroneous custom and prescribed only four months and ten days as the waiting period (‘iddah), and during these days, in no circumstance is the application of kohl permitted.
The meaning of the chapter is thus: the Prophet (sallallahu alayhi wa sallam) did not permit the application of kohl (antimony) for an eye ailment due to the waiting period (‘iddah).
If there were no ‘iddah, then he would have permitted the use of kohl for eye pain.
This is the very meaning of the chapter. In the era of ignorance (Jahiliyyah), when a woman's husband died, she would wear torn and shabby clothes and remain for a whole year in a filthy, foul-smelling house.
After a year, when a dog would pass by in front of her, she would throw camel dung at it, and only then would she come out of her waiting period (‘iddah).
If, by chance, no dog passed by, she would continue to remain there, rotting in wait.
Islam abolished this erroneous custom and prescribed only four months and ten days as the waiting period (‘iddah), and during these days, in no circumstance is the application of kohl permitted.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5706
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The Messenger of Allah sallallahu alayhi wa sallam did not permit the use of kohl (surma) for eye pain due to the waiting period (‘iddah).
If it is not the period of ‘iddah, then the use of kohl is permitted.
In any case, the virtue of ithmid kohl is narrated in the hadiths. Thus, it is narrated from Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
“Use ithmid kohl when going to sleep, for it sharpens the eyesight and causes the eyelashes to grow.” (Sunan Ibn Majah, Kitab al-Tibb, Hadith: 3496)
It is also narrated from Ibn Abbas radi Allahu anhuma that he said the Messenger of Allah sallallahu alayhi wa sallam said:
“Your best kohl is ithmid. It sharpens the eyesight and causes the hair to grow.” (Sunan Abi Dawud, Kitab al-Libas, Hadith: 4061)
(2)
Along with the aforementioned benefits of using ithmid, there is also a separate reward for acting upon the Prophetic instruction.
The benefit of applying kohl at night before sleeping is that, as it remains in the eyes throughout the night, it has a better effect.
And Allah knows best.
(1)
The Messenger of Allah sallallahu alayhi wa sallam did not permit the use of kohl (surma) for eye pain due to the waiting period (‘iddah).
If it is not the period of ‘iddah, then the use of kohl is permitted.
In any case, the virtue of ithmid kohl is narrated in the hadiths. Thus, it is narrated from Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
“Use ithmid kohl when going to sleep, for it sharpens the eyesight and causes the eyelashes to grow.” (Sunan Ibn Majah, Kitab al-Tibb, Hadith: 3496)
It is also narrated from Ibn Abbas radi Allahu anhuma that he said the Messenger of Allah sallallahu alayhi wa sallam said:
“Your best kohl is ithmid. It sharpens the eyesight and causes the hair to grow.” (Sunan Abi Dawud, Kitab al-Libas, Hadith: 4061)
(2)
Along with the aforementioned benefits of using ithmid, there is also a separate reward for acting upon the Prophetic instruction.
The benefit of applying kohl at night before sleeping is that, as it remains in the eyes throughout the night, it has a better effect.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5706
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: (1)
In the golden era of the Prophet sallallahu alayhi wa sallam, all the noble Companions radi Allahu anhum ajma'in were diligent in attending the congregational prayer (jama'ah). No true Muslim would even conceive of staying behind from the congregation. Even in the case of illness, if a person could reach the mosque with the support of two people, arrangements would be made for that as well, and they would not use illness as an excuse to stay behind from the congregation, even in severe sickness. Only those people would stay behind whose hypocrisy was well-known and manifest, or those who were so ill that they could not come even with the support of two people. For this reason, the Prophet sallallahu alayhi wa sallam did not grant permission to Abdullah bin Umm Maktum radi Allahu ta'ala anhu to stay behind from the congregation despite his being blind.
(According to Abdullah bin Mas'ud radi Allahu ta'ala anhu, being diligent in the congregation is a sign and distinguishing mark of a Muslim.)
And it is the path of guidance and the methodology of the Messenger sallallahu alayhi wa sallam. To neglect the congregation is to abandon guidance and the path of the Prophet, and to choose the path of misguidance.
(3)
For the sake of attending the congregation, every step taken towards the mosque earns a person a good deed, erases a sin, and raises him one degree. The one who stays behind from the congregation is deprived of all three of these blessings and bounties.
(4)
Staying behind from the congregation is a sign of hypocrisy, and every Muslim should strive to remain protected from this stain in every circumstance. If a blind person is not permitted to pray at home, then how can a sighted person pray at home?
In the golden era of the Prophet sallallahu alayhi wa sallam, all the noble Companions radi Allahu anhum ajma'in were diligent in attending the congregational prayer (jama'ah). No true Muslim would even conceive of staying behind from the congregation. Even in the case of illness, if a person could reach the mosque with the support of two people, arrangements would be made for that as well, and they would not use illness as an excuse to stay behind from the congregation, even in severe sickness. Only those people would stay behind whose hypocrisy was well-known and manifest, or those who were so ill that they could not come even with the support of two people. For this reason, the Prophet sallallahu alayhi wa sallam did not grant permission to Abdullah bin Umm Maktum radi Allahu ta'ala anhu to stay behind from the congregation despite his being blind.
(According to Abdullah bin Mas'ud radi Allahu ta'ala anhu, being diligent in the congregation is a sign and distinguishing mark of a Muslim.)
And it is the path of guidance and the methodology of the Messenger sallallahu alayhi wa sallam. To neglect the congregation is to abandon guidance and the path of the Prophet, and to choose the path of misguidance.
(3)
For the sake of attending the congregation, every step taken towards the mosque earns a person a good deed, erases a sin, and raises him one degree. The one who stays behind from the congregation is deprived of all three of these blessings and bounties.
(4)
Staying behind from the congregation is a sign of hypocrisy, and every Muslim should strive to remain protected from this stain in every circumstance. If a blind person is not permitted to pray at home, then how can a sighted person pray at home?
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1488
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
The meaning of "throwing the camel's dung after a year" is that, in the Age of Ignorance (Jahiliyyah), when a woman's husband would pass away, she would go to live in a humble hut and wear the worst of clothes. For the entire year, she would neither use perfume nor touch anything else. Then, an animal—such as a donkey, goat, or bird—would be brought to her, and she would rub her body and her private parts against it. Usually, the animal she rubbed against would die. After this, she would come out from that narrow and dark place, and then she would be given camel's dung, which she would throw away. In this way, it was as if she was removing her misfortune. Only after this was she permitted to use perfume and the like.
1:
The meaning of "throwing the camel's dung after a year" is that, in the Age of Ignorance (Jahiliyyah), when a woman's husband would pass away, she would go to live in a humble hut and wear the worst of clothes. For the entire year, she would neither use perfume nor touch anything else. Then, an animal—such as a donkey, goat, or bird—would be brought to her, and she would rub her body and her private parts against it. Usually, the animal she rubbed against would die. After this, she would come out from that narrow and dark place, and then she would be given camel's dung, which she would throw away. In this way, it was as if she was removing her misfortune. Only after this was she permitted to use perfume and the like.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1197
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ The literal meaning of (Ihdad) is to abandon adornment and beautification; this is what is referred to as mourning.
➋ Ignorant people adhere strictly to the customs of disbelief and polytheism; therefore, a Muslim should adhere to the Shari’ah of his Lord with pleasure and willingness.
➊ The literal meaning of (Ihdad) is to abandon adornment and beautification; this is what is referred to as mourning.
➋ Ignorant people adhere strictly to the customs of disbelief and polytheism; therefore, a Muslim should adhere to the Shari’ah of his Lord with pleasure and willingness.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2299
Hafiz Muhammad Ameen
(1) The waiting period (‘iddah) for a woman whose husband has passed away is four months and ten days. This is an agreed-upon matter, provided that she is not pregnant. During this waiting period, the woman must remain in a state of mourning, meaning she must abstain from all forms of adornment and beautification. Kohl (surma) is also considered an adornment; therefore, during mourning, she cannot apply kohl. If she has an ailment in her eyes, she should use some other medicine that does not serve the purpose of beautification.
(2) In the era of ignorance (jahiliyyah), the custom was that when a woman's husband died, she would be kept in a separate room for a year. She was not even allowed to bathe or wash herself, not even to perform the ritual bath (ghusl) after menstruation. She would continue to wear the same clothes. That is why, in the hadith, these clothes are referred to as "the worst sackcloth." During this period, she would become so foul-smelling and toxic that if any animal touched her body, it too would die. After a year, she would be taken out of the room and given a camel's dung pellet, which she would throw behind her over her head. This signified that her miserable state had ended, and it was also a sign that her waiting period had concluded. In contrast, Islam has only prohibited adornment. She will remain with the other members of the household, bathe and wash herself, but she must abstain from new or bright clothes, jewelry, makeup, and other forms of beautification, and as much as possible, she should remain at home.
(2) In the era of ignorance (jahiliyyah), the custom was that when a woman's husband died, she would be kept in a separate room for a year. She was not even allowed to bathe or wash herself, not even to perform the ritual bath (ghusl) after menstruation. She would continue to wear the same clothes. That is why, in the hadith, these clothes are referred to as "the worst sackcloth." During this period, she would become so foul-smelling and toxic that if any animal touched her body, it too would die. After a year, she would be taken out of the room and given a camel's dung pellet, which she would throw behind her over her head. This signified that her miserable state had ended, and it was also a sign that her waiting period had concluded. In contrast, Islam has only prohibited adornment. She will remain with the other members of the household, bathe and wash herself, but she must abstain from new or bright clothes, jewelry, makeup, and other forms of beautification, and as much as possible, she should remain at home.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3531
Hafiz Muhammad Ameen
Urdu marginal note:
See Hadith number 3531.
See Hadith number 3531.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3568
Hafiz Muhammad Ameen
(1) Since the treatment of eye pain with kohl is entirely contrary to the state of mourning, therefore, applying kohl during this period is prohibited.
(2) "Only four months and ten days": The waiting period (‘iddah) for divorce is three menstrual cycles, but the waiting period for death (widowhood) is four months and ten days because mourning is also added to it. Furthermore, the increase in duration ensures certainty regarding the womb’s emptiness, as after four months the child necessarily begins to move.
(2) "Only four months and ten days": The waiting period (‘iddah) for divorce is three menstrual cycles, but the waiting period for death (widowhood) is four months and ten days because mourning is also added to it. Furthermore, the increase in duration ensures certainty regarding the womb’s emptiness, as after four months the child necessarily begins to move.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3569
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه البخاري، الطلاق، باب تحد المتوفي عنها أربعة أشهر وعشرًا، حديث:5336، ومسلم، الطلاق، باب وجوب الإحداد....، حديث:1488.»©Explanation:
This hadith is evidence that the use of kohl is forbidden for a woman in mourning. However, when a woman asked Umm Salamah radi Allahu anha for a fatwa, she said: "Apply it at night and wash it off during the day," as is mentioned in the Muwatta of Imam Malik and others.
(al-Muwatta’ of Imam Malik, Book of Divorce, Chapter: What has been reported regarding mourning) And the wording in Abu Dawud is: "So apply kohl at night and wash it off during the day."
(Sunan Abi Dawud, Book of Divorce, Hadith: 2305) From this, it is understood that applying kohl at night is permissible if there is a need for it; however, refraining from it is preferable.
The reason for the prohibition of kohl is that it is a means of beautification; therefore, if the kohl is white and does not involve adornment, then there is no harm in using it even during the daytime.
And Allah knows best.
«أخرجه البخاري، الطلاق، باب تحد المتوفي عنها أربعة أشهر وعشرًا، حديث:5336، ومسلم، الطلاق، باب وجوب الإحداد....، حديث:1488.»©Explanation:
This hadith is evidence that the use of kohl is forbidden for a woman in mourning. However, when a woman asked Umm Salamah radi Allahu anha for a fatwa, she said: "Apply it at night and wash it off during the day," as is mentioned in the Muwatta of Imam Malik and others.
(al-Muwatta’ of Imam Malik, Book of Divorce, Chapter: What has been reported regarding mourning) And the wording in Abu Dawud is: "So apply kohl at night and wash it off during the day."
(Sunan Abi Dawud, Book of Divorce, Hadith: 2305) From this, it is understood that applying kohl at night is permissible if there is a need for it; however, refraining from it is preferable.
The reason for the prohibition of kohl is that it is a means of beautification; therefore, if the kohl is white and does not involve adornment, then there is no harm in using it even during the daytime.
And Allah knows best.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 950
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
This hadith describes the condition of a mourning woman (that is, whose husband has passed away) during the era of ignorance (Jahiliyyah). In the era of ignorance, when a woman's husband died, she would remain in the waiting period (‘iddah) for a whole year. However, Islam has prescribed a waiting period of four months and ten days, meaning that Islam has removed many excessive hardships from women. And all praise is due to Allah!
This hadith describes the condition of a mourning woman (that is, whose husband has passed away) during the era of ignorance (Jahiliyyah). In the era of ignorance, when a woman's husband died, she would remain in the waiting period (‘iddah) for a whole year. However, Islam has prescribed a waiting period of four months and ten days, meaning that Islam has removed many excessive hardships from women. And all praise is due to Allah!
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 306
