Loading ...
Sorry, an error occurred while loading the content.


Expand Messages
  • veretest
    241) Hadith 2 Hadith Ummi Zar a. This is the second hadith of this chapter. Due to this story being lengthy and famous, special books have been written on it.
    Message 1 of 329 , Dec 1, 2005
    • 0 Attachment
      241) Hadith 2
      Hadith Ummi Zar'a. This is the second hadith of this chapter. Due to
      this story being lengthy and famous, special books have been written
      on it. Imaam Tirmizi has also given it a little prominence. This
      hadith has other names too, but is well known by this name. Due to
      the story being lengthy, every woman's story is mentioned separately
      with its commentaries.)
      Aisha radiyallahu anha reports, "Once eleven women assembled and
      made an agreement, that each of them would describe the true state
      of their husbands, without hiding any fact."

      The names of these eleven women are not confirmed in the sahih
      ahadith, although the names of a few are mentioned in a few
      narrations. These women were from Yemen or Hijaaz. There is a
      disagreement on their names, therefore they are omitted here. Their
      husbands were all away for their needs. They were alone and began
      talking of things to keep themselves occupied and happy. They
      subsequently made an agreement that each one of them would describe
      their husbands.

      THE FIRST WOMAN said, "My husband is like the meat of a useless
      camel. (As if he is a piece of meat that has no life left in it, and
      also like the meat of a camel that is generally not preferred). And
      the meat also put on top of a mountain which is difficult to climb.
      The road to the top is not easy, so that it may be possible to climb
      it, nor is the meat of much value, that because of it one should
      separate it into a hundred lots and carry it down.

      That means he is so useless that no one can benefit from him
      materially or otherwise, and besides this he is proud, arrogant and
      ill-mannered. He is in such a state that it is difficult to contact

      He is a medicine of no use and utterly useless, and because of his
      pride and arrogance it is difficult to reach him.

      THE SECOND WOMAN said, "(If I do describe my husband what can I
      describe about him. I have nothing to say about him). I fear if I
      begin to describe his faults, there will be no end to it. If I begin
      I will have to mention all his inner and outer faults."

      She means if she begins, no matter how many faults she describes, he
      is full of faults. If somone has a few faults they could be
      described, but the one that is only made of faults, how many of them
      could be described or pointed out? It is such a long story that one
      would become bored. A few commentators have made an objection to
      this that she broke her promise by refusing to describe her husband.
      The fact is that, she described everything in a few words, that he
      is a body full of faults and these are not countable.

      THE THIRD WOMAN said, "My husband is an `A-shannaq' which means he
      is a very tall man. If I do comment on anything he will immediately
      give talaaq (divorce), and if I keep silent, I just hang around."

      The tallness of the husband must have been mentioned due to the
      popular saying that tallness is a sign of stupidity. The statement
      made of the height relates to his stupidity, or it is mentioned
      because he was ugly. Like a tall tower that is without a suitable
      build, looks ugly and is also bad mannered. If I say anything or
      express a need, he will immediately divorce me. If I keep quite and
      do not express my needs, he does not care. I am just hanging around.
      I cannot be counted among those who have a husband, as there is
      nothing like a husband, nor among those who have no husbands that I
      may look for one in another place. In some narrations there is also
      a sentence which translates, "I am always in such a state as if I am
      under a sharp sword. I do not know when my affair will come to an

      THE FOURTH WOMAN said.. "My husband is mild mannered, like nights of
      Tihaamah. He is not hot nor cold, nor is there anything to fear of
      him, nor any displeasure".

      He is mild natured and is not very cunning or dull. One does not
      fear to live with him, nor do the nerves and mind become dull or
      tired. It is said that the name of this woman is Mahd bint Abi
      Harumah. Makkah and its surroundings areas are called Tihaamah. The
      nights of this area are always mild even if the days are very hot.

      THE FIFTH WOMAN said: "When my husband comes into the house, he
      becomes a cheetah, and when he goes out, he becomes a lion. He does
      not care to investigate what happens in the house".

      It is said that name of this woman is Kabshah. The 'ulama differ in
      whether she praised her husband or criticised him. Both meanings can
      be derived from it. It clearly seems that she praised him. If it is
      taken to be criticism it will then mean that, when he comes into the
      house he becomes vicious like a cheetah. He does not say anything,
      nor does he have anything to do with the household affairs. When he
      goes out he is like a gentleman. If any difficulty arises in.the
      house, he has nothing to do with it, he does not inquire, nor is it
      his worry. If this is taken to be praise, then it shall mean, that
      when he enters the house he becomes quiet, he does not know of
      anything and does not utter a complaint on any word. He does not
      become angry. He is so unaware, it is as if he is sleeping. Whatever
      we cook or eat, he does not interfere in anything, nor does he
      investigate anything, that, why was such a thing done, or why did
      this happen? When he goes out he is like a lion. Presses his teeth
      and thunders loudly. Whatever there is in the house for eating etc.
      he does not care, nor inquires that how and why was this spent?
      Whatever was brought to the house, was used by the household as they
      saw fit.

      THE SIXH WOMAN said: "When my husband eats, he eats everything. When
      he drinks, he does not leave anything. When he sleeps, he sleeps in
      his own sheet. He does not even touch me, so that he can know the
      disturbance in my mind".

      In these words too, both praise and criticism could be derived. In
      the fifth one there seems to be more praise, but in this one there
      seems to be rnore criticism as can be seen from the translation. If
      praise is meant, as is the view of some commentators, then it will
      mean the following: That when he eats, he eats anything; he eats
      fruits, nuts, all types of food etc. When he drinks, he sometimes
      drinks milk, sometimes a drink, sometimes a sharbat etc. In short he
      drinks anything. All types of food are on his table. He spends and
      is not a miser, if there is daal, there is no meat. If there is
      water then there is no milk. He keeps away from quarrels. He does
      not put his finger in other people's problems, that is he does not
      look for the faults of others or their short commings. If it is to
      be taken to be criticism, as is the view of the majority, it will
      mean that the time of eating, whatever comes before him he polishes
      it off, nothing is left for the family members. Like a buffalo he
      eats up everything. When it is time to drink, he gulps down the
      whole well. He sleeps like a stranger in his own sheets. Forget
      embracing me, he does not even touch my body so that he may know or
      feel the heat or coldness in my body.

      THE SEVENTH WOMAN said: "My husband is impotent and unmanly. He is
      such a dunce that he cannot even speak. Whatever sickness a person
      has in this world, he possess it. His manners are such that he may
      break my head or injure my body, or do both".

      THE EIGHTH WOMAN said: "My husband is soft like a rabbit when I
      touch him. His smell is like the fagrance ofe of za'faraan

      It is said the name of this woman is Naashirah bint Aws. By her
      praise she means he has a soft nature, he is not harsh and ill
      mannered. Both pleasure of the body and soul are found in him. He
      has a tender body which makes me want to embrace it, or he is soft-
      natured that there is no sign of anger. Fragrance is constantly
      emitted from his body. In some narrations this sentence is also
      added which means. "I dominate him, and he dominates all other
      people. My domination is not due to his humbleness, because he
      dominates others. My domination is because of love, or the
      politeness in him.".

      THE NINTH WOMAN said: "My husband is of high status, generous,
      hospitable, owner of a high dwelling. He has a lot of ashes. He is
      tall built. His home is near the majlis and Daarul Mashwarah (House
      of Counsel)'.

      This woman has mentioned many praises. The first is that her house
      is very high. If a big mansion is meant here, then it shall mean
      wealth and leadership, because a high mansion can only be built by a
      wealthy person. If by high dwelling it is meant that the house is
      built on a raised ground, like it was common amonst 'Arabs for
      generous and hospitable people to buils there houses non raised
      places, so that strangers and travellers could see it and come to
      it. In this case it will mean he is generous and hospitable.
      Some 'ulama state that by a high dwelling, it is meant that he
      descended from a high and noble family.
      The second praise is of his hospitality, due to this it is natural
      that there will be a lot of ashes in the house, because a lot of
      food is cooked for visitors.
      The third praise is his height. To be tall, provided that it does
      not exceed that which is deemed moderate, is laudable and
      praiseworthy for a man. By this big house near the majlis (assembly)
      means that he is wise and a man of counsel. There is always someone
      who comes to seek his advice. The opinion of this humble servant, is
      that it is possible that this may also mean that he keeps the Daarul
      Mashwarah (House of Counsel) near his house, so that he will not say
      in humbleness etc. to those who gather there, that my house is a
      distance away. He keeps his home near, so that a long time is not
      spent in preparations for hospitality, and because of it an occasion
      for an excuse may not arise.

      THE TENTH WOMAN said: "My husband is Maalik, and what can I describe
      about Maalik. He is more generous than all those who have been
      praised, or he is more praiseworthy than all the praises I may
      shower on him. He owns many herds of camels, which are kept near the
      house. They are seldom taken out for grazing. When the camels hear
      the sound of the mizhar, they are sure that their end is near".

      It is said that the name of this woman is Kabshah bint Maalik. She
      praised the generosity of her husband, which is explained thus, if
      the camels go out to graze in the fields, then at the time of
      hospitality and attending to the guests, time is wasted in herding
      them back. There are allways visitors at his home. The camels are
      not sent out
      graze but fed in their pans, so that when a visitor arrives a camel
      could be slaughtered immediately. Some have translated the sounding
      of the mizhar as, that whenever a visitor arrives, in happiness and
      in the visitors honour, this instrument is sounded. By hearing the
      sound, the camels know that the time of their slaughter is near, as
      a visitor has arrived. According to 'Arab custom this meaning seems
      more appropriate, that when a visitor he is immediately entertained
      by being served drinks, tid-bits, music etc. By the sound of the
      music the camels know that meal times are near, and for its
      preparations, the time for their slaughter is near.

      THE ELEVENTH WOMAN Umm Zar-a, said: "My husband was Abu Zar-a', and
      how can I praise Abu Zar-a'? He made my ears bow with jewels. He
      made my sides (by feeding) full of fat. He kept me so happy and
      contented, that due to self admiration and haughtiness I thought I
      was virtuous. He found me from such a poor home, that lived with
      hardship, owning only a few goats for a living. From there he
      brought me into such a prosperous family who owned horses, camel
      oxen for ploughing, and gardeners (and possessed all types of
      wealth. Besides all this he was so good natured) that he did not
      criticise me scold me for anything. I slept till late in the
      morning, and no one was allowed to wake me up. Food was so abundant
      that after filling myself I just left it (and it never got
      finished). The mother of Abu Zar-a' ( mother-in-law), in what manner
      can I praise her? Her huge utensils were always full. Her house was
      very spacious (She was very rich, and according to the habit of
      women, was not a miser. By the vastness of the house it is meant
      that many visitors were entertained). The son of Abu Zar-a', in what
      manner can I praise him? He was also a light upon light. He was so
      thin and skinny, the sleeping part of his body (ribs etc. was thin
      like a branch, or a sword. A side of a lamb was enough to fill his
      stomach. (i.e. There was no great formalities for a brave one to
      sleep like a soldier he slept a little in a small place. In the same
      manner he ate simple food, but befitting a warrior. Two or three
      pieces of meat was his food). The daughter of Abu Zar-a', how can
      she be praised? She obeys her mother and father. She is fat and
      healthy, and a jealousy for the second wife (The second wife feels
      jealous on her excellence. Among the 'Arabs it is desirable that a
      man be thin and tall, and a woman fat a healthy). And how can I
      praise the slave girl of Abu Zar-a'? She never gossiped about our
      house affairs to anyone. She did not even use foodstuffs without
      permission. She did not let the house become dirty and untidy, but
      kept it clean. (The days passed wonderfully). One morning whilst the
      utensils of milk were being churned Abu Zara went out of the house.
      He found a woman, with two cheetah like children playing with
      pomegranates. (The similarity of cheetah is with playing, and the
      pomegranates are either in reality pomegranates which the children
      were spinning and playing with, or breasts of the women are intended
      here). He loved her so much, that he divorced me, a married her. (I
      was divorced because as a second wife, she would become heartsore,
      and by divorcing me the new wife would have greater regard for him).
      In one narration it is mentioned that he married her. He then
      divorced me. Subsequently I married another chief and noble man, who
      was a prince and soldier. He showered on me many gifts. And from
      each type of animal i.e. camel, cow, goat, etc. etc., he presented
      me a pair and said to me, 'Eat as much as you want yourself, send to
      your parents as much as you wish'. The fact is this, if I add up all
      his good qualities etc. then too he will not excel the little thing
      that abu Zar-a' bestowed upon me". Sayyiditina 'Aayeshah
      Radiyallahu 'Anha says: "After Sayyidina Rasulullah
      Sallallahu 'Alayhi Wasallain completed this story, he said to me. 'I
      am also to you as Abu Zar-a, had been to Umm Zar-a'

      In another hadith it is stated that Sayyidina Rasulullah
      Sallallahu 'Alayhi Wasallam also thereafter said: 'I will not
      divorce you'. It has been mentioned in Tabraani that
      Sayyiditina 'Aayeshah Radiyallahu 'Anha replied: 'O Messenger of
      Allah, what truth is there about Abu Zar-a'. May my mother and
      father be sacrificed on you. You are much more to me than him'. May
      Allah Ta'aala grant every Muslim husband and wife the following of
      the footsteps of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam on
      this subject, because this is the result of chastity. Aameen.
      Some 'ulama are of the opinion that those women who criticised their
      husbands committed backbiting, and this was narrated in the assembly
      of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. If Sayyidina
      Rasulullah Sallallahu 'Alayhi Wasallam related this story himself,
      then there is even a greater perplexity. But the fact is, that this
      is not entering the boundaries of backbiting. To discuss something
      about a person whose name or other details are not known to the
      people, certainly cannot be included in the category of backbiting.
    • veretest
      (347) Hadith Number 5. Anas bin Maalik Radiyallahu Anhu said: Rasulullah Sallallahu Alayhi Wasallam used the treatment of cupping on both sides of his
      Message 329 of 329 , Jun 3, 2008
      • 0 Attachment
        (347) Hadith Number 5.
        Anas bin Maalik Radiyallahu 'Anhu said: "Rasulullah
        Sallallahu 'Alayhi Wasallam used the treatment of cupping on both
        sides of his mubaarak neck and between both shoulders, and generally
        took this treatment on the seventeenth, nineteenth or the twenty
        first of the (lunar) month".

        In some ahaadith, the benefit of these dates are also mentioned. The
        unaani hakims also agree with this. It is reported that Ibn Sina
        said it is not beneficial to take treatment of cupping in the
        beginning and end of the month, this treatment should be taken in
        the middle of the (lunar) month. From this hadith we find that
        Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam took this treatment
        many times, and on different days, and from the ahaadith that
        follow, we also find that it was taken at different places. The Jews
        gave Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam strong poison
        in his food. They intended to kill him, so that the question of
        their opposition may be eliminated. Although
        Sayyidina Rasulullah Sallallahu'Alayhi Wasallam did not eat the
        whole portion of the poisoned meat, but the effect of the portion
        eaten was, that it used to trouble him at different times,
        especially in the summer the effects used to occur frequently. The
        place where it used to pain the treatment of cupping was applied. As
        poison mixes into the blood stream, its effects and pains are felt
        on different parts of the body.
      Your message has been successfully submitted and would be delivered to recipients shortly.