Questions and Answers

This blog witnesses a number of questions asked in the comments section that do not pertain to the article above. For issues that require a detailed response, an article is penned down; however, there are a number of issues that can be settled by a quick and short response.

This page is dedicated to such questions. If you have an article request or a clarification for an issue not found on the site, then please drop it here.

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31 thoughts on “Questions and Answers

  1. Assalamualaikum,

    Can u make a response regarding the blind man who killed his Umm Walad for reviling the Prophet SAW? I’ve read the responses before in islamqa.info. Below are two links from the website :

    https://islamqa.info/en/answers/103739/regarding-the-hadeeth-about-the-blind-man-who-killed-his-slave-woman-who-had-borne-him-a-child-umm-walad-because-she-reviled-the-prophet-peace-and-blessings-of-allaah-be-upon-him

    https://islamqa.info/en/answers/111252/confusion-about-the-hadeeth-of-the-blind-man-who-killed-his-slave-woman-who-reviled-the-prophet-peace-and-blessings-of-allaah-be-upon-him

    Although the author has made it clear that she wasn’t pregnant when the blind man killed her, he forgot to take into account another hadith from Bulugh Al Maram where it clearly states that she was. Below is the link :

    https://sunnah.com/urn/2053440

    The Prophet SAW had stated that there is no Diyah for her as she was considered an enemy or a Kafir harbi. However, did he SAW passed any judgement on the blind man for causing the death of the foetus? That is if there was a foetus that which she undergo premature labor that fell between her legs in the first place and not one of her grown sons as pointed out by the author of islamqa.info.

  2. The next question is about Aisha’s RA statement that she had never seen any group suffering more than the believing women. Below is the link to the hadith :

    https://sunnah.com/bukhari/77/42

    The hadith is very confusing. The Prophet SAW had made it forbidden for men to behave violently towards women especially the wives. He SAW also said that oppression between believers is Haram. He SAW even said that those men who did so are not the best believers. Unfortunately, the hadith of Aisha RA seems to indicate that it was an every day norm for husbands to beat their wives back then. Didn’t she RA know that the Prophet SAW had made it clear for husbands not to beat their wives with harshness and that it was to be done lightly without leaving any marks?

    • Assalamu alaikum, read this article for this issue:

      http://www.islamweb.net/womane/nindex.php?page=showfatwa&FatwaId=331822

      We have a Hadith where it clearly mentions this issue, in the above issue the women doesn‘t complain about being hit, but here it is clear:

      Yahya ibn Sa’eed reported: Habeeba bint Sahl was the wife of Thabit ibn Qais and it was mentioned to the Messenger of Allah, peace and blessings be upon him, that they were married and she was his neighbor. Thabit had struck her, so she appeared at the door of the Prophet and she said, “Thabit and I can no longer be married.” The Prophet said to Thabit:

      ‎خُذْ مِنْهَا وَخَلِّ سَبِيلَهَا

      Take what she owes to you and let her go her way.

      Source: Sunan al-Dārimī 2200, Grade: Sahih

      Sorry I‘m interjecting

    • It was not a common thing that men beat women and the Prophet (s) allowed it. Aisha (r) herself said: “It was the habit of ladies to support each other, so when Allah’s Apostle came, ‘Aisha said, “I have not seen any woman suffering as much as the believing women”. Women support other women and this is what happened in this case as well.

      If we read the full narration, we find that there is not really a problem for us. The woman made an insulting remark towards the man who slapped her.

      Rifa’a divorced his wife whereupon ‘AbdurRahman bin Az-Zubair Al-Qurazi married her. ‘Aisha said that the lady (came), wearing a green veil (and complained to her (Aisha) of her husband and showed her a green spot on her skin caused by beating). ***It was the habit of ladies to support each other***, so when Allah’s Apostle came, ‘Aisha said, “I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!” When ‘AbdurRahman heard that his wife had gone to the Prophet, he came with his two sons from another wife. She said, “By Allah! I have done no wrong to him but he is impotent and is as useless to me as this,” holding and showing the fringe of her garment, ‘Abdur-Rahman said, “By Allah, O Allah’s Apostle! She has told a lie! I am very strong and can satisfy her but she is disobedient and wants to go back to Rifa’a.” Allah’s Apostle said, to her, “If that is your intention, then know that it is unlawful for you to remarry Rifa’a unless Abdur-Rahman has had sexual intercourse with you.” Then the Prophet saw two boys with ‘Abdur-Rahman and asked (him), “Are these your sons?” On that ‘AbdurRahman said, “Yes.” The Prophet said, “You claim what you claim (i.e. that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow.”

    • This was a case of a dispute between a couple where the woman wanted to return to her ex-husband, blamed the current husband for a thing he was not blameworthy of, who got angry because of that and slapped her. This is nothing to do with Islam encouraging such behaviour. Moreover, we see that Aisha (r) said: It was the habit of ladies to support each other, so when Allah’s Apostle came, ‘Aisha said, “I have not seen any woman suffering as much as the believing women. She lent her support to the believing woman by highlighting the plight and not that women were oppressed by Islam.

  3. In your response to ‘The People vs Muhammad – A Psychological Analysis’ could you clarify and extend your explanation on the tongue sucking part? I read in Ash-Shifa by Qadi Iyad that it was meant to quench the thirst of both Hassan and Hussein RA. However there are other reports which give the impression that it was done mostly out of passion. We can see a parallel between the Prophet’s SAW kisses with Aisha RA, as reported in Sunan Abu Dawud, his SAW two grandsons and, as mentioned in other reports, Fatimah RA. Are these reports authentic? Is a passionate kiss between wives and blood relatives a real Sunnah? Indeed there are anti-islamic bigots and polemicists who claim evil about the Prophet SAW (Nauzubillah! May Allah SWT curse them).

      • Assalamualaikum brother,

        Thank you but I’ve already read that article and even pointed out in my comment that it was done to quench their thirst. There are other hadiths which state that the Prophet SAW did it passionately. Below are links to the hadiths :

        https://sunnah.com/adab/12/12
        https://sunnah.com/urn/2311800
        https://sunnah.com/abudawud/14/74

        The first two mention the same incident and are from Al-Adab Al-Mufrad. One is graded Hasan while the other is Daif. The last one mentions about Aisha RA and it is graded Daif. When we we read the second hadith it states that the Prophet SAW gave Hassan RA a kiss. This can be understood if we read the third about Aisha RA where it mentions that the act was actually a kiss. What exactly is the truth regarding the act? Was it to quench the thirst of both grandsons RA, an act of passion or both? Even typing this makes me uncomfortable. It’s like impugning the noble character of the Prophet SAW (لا قدر الله) which is not my intention.

  4. Also, could you do a response regarding the hadith in Sahih Muslim of the young woman who was given by Abu Bakar RA to Salama RA after the raid against the Banu Fazara tribe? The hadith states that she was with her mother before they were taken as captives. When Salama brought the woman to Medina, the Prophet SAW asked him to give her to him so as to be made as ransom for a number of Muslim prisoners in Mecca. The hadith gives the impression that she was the only one to be made as ransom. Were all the other captives ransomed as well? I can’t help but feeling that she was deliberately separated from her mother. Was her mother also given to Salama RA? Was she ransomed for Muslim prisoners too along with her daughter? The hadith as certain malicious critics like to point out states that the Prophet SAW gave Salama a free pass to rape (Nauzubillah!) the woman for one night before requesting him again to give her as ransom for the prisoners the next day. I would also want to know whether there is any verdict or rule from past ulama that it is legal to separate slaves from their families. Wallahi I seriously want to be wrong on this matter and whether this is equivalent to the slaves being separated from their families during the European and American slave trade. In the meantime I’ve found hadiths that negate Muslims to separate blood-related slaves from each other. Below are the links :

    https://sunnah.com/urn/1265660
    https://sunnah.com/urn/1265680
    https://sunnah.com/tirmidhi/21/27
    https://sunnah.com/tirmidhi/14/86
    https://sunnah.com/abudawud/15/220

    The first two are from Sunan Ibn Majah and both are graded Daif. The third and fourth are from Jami’ At-Tirmidhi and one is graded Hassan while the other is Daif. The last one is from Sunan Ibn Dawud and it is graded Hassan. What is the truth to these hadiths and are they corroborated with any other hadiths that are Sahih. I haven’t found one. This issue is distressing me, the hadiths seem to contradict the one from Salama (if the slave girl was even separated from her mother). Below is a link to another hadith where the Muslims back then used to sell slave women who had children with them and it is graded Sahih. What’s more disturbing is that the Prophet Muhammad SAW approved of it.

    https://sunnah.com/urn/1268350

    Please respond as soon as possible. I just can’t accept that the Prophet SAW would support an ancient ruling that is devoid of any decency, mercy and compassion. Need help.

  5. Assalamualaikum dear brothers,

    I just found yet another problematic hadith regarding barren women. Below is the link :

    https://sunnah.com/search/?q=a+mat+in+a+house+better+than+a+woman+who+does+not+give+birth+to+a+child.

    I found this to be rather confusing. Why did Umar RA utter such a statement? I know that marrying prolific women is held in high regard because it increases the umma but that shouldn’t be used as an excuse to belittle women who are barren. Surah 42:49-50 clearly shows that being barren is both the will and wisdom of Allah SWT in His creation and it is not be viewed as something blameworthy. What are your thoughts on this?

  6. assalamu alaikum!

    Regarding this hadith:

    Jabir b. ‚Abdullah reported: Abu Bakr came and sought permission to see Allah’s Messenger. He found people sitting at his door and none amongst them had been granted permission, but it was granted to Abu Bakr and he went in. Then came ‚Umar and he sought permission and it was granted to him, and he found Allah’s Apostle sitting sad and silent with his wives around him. He (Hadrat ‚Umar) said: I would say something which would make the Holy Prophet laugh, so he said: Messenger of Allah, I wish you had seen (the treatment meted out to) the daughter of Khadija when you asked me some money, and I got up and slapped her on her neck. Allah’s Messenger laughed and said: They are around me as you see, asking for extra money. Abu Bakr then got up went to ‚A’isha and slapped her on the neck, and ‚Umar stood up before Hafsa and slapped her saying: You ask Allah’s Messenger which he does not possess. They said: By Allah, we do not ask Allah’s Messenger for anything he does not possess. Then he withdrew from them for a month or for twenty-nine days. Then this verse was revealed to him:“ Prophet: Say to thy wives… for a mighty reward“ (xxxiii. 28). He then went first to ‚A’isha and said: I want to propound something to you, ‚A’isha, but wish no hasty reply before you consult your parents. She said: Messenger of Allah, what is that? He (the Holy Prophet) recited to her the verse, whereupon she said: Is it about you that I should consult my parents, Messenger of Allah? Nay, I choose Allah, His Messenger, and the Last Abode; but I ask you not to tell any of your wives what I have said He replied: Not one of them will ask me without my informing her. God did not send me to be harsh, or cause harm, but He has sent me to teach and make things easy.

    So the part about slapping in the neck was answered by Imam Nawawi in his Sharh:

    Imam Al-Nawai in his book “explanation of Sahih Muslim” ( 10 / 336 ) said: The word يجأ means to slightly stab their necks. As to disciplined them and not to cause heavy damage to their necks. The Source is in Arabic

    https://islam.stackexchange.com/questions/8196/how-should-the-neck-slapping-hadith-be-understood

    But how would you respond to the part where Abu Bakr, may Allah be pleased with him, slapped Hafsa? Is the translation correct, cause I‘ve read also that the word means poked, but I‘m not sure, could you explain this a bit more in sha Allah? Maybe from imam Nawawi or other scholars?? BarakAllahu feek!

      • Oh sorry, I meant, how would you respond to the part where Umar (r) slapped Hafsa (r), not abu Bakr (r).. So do you mean that the slap was more like a tap?

      • Yes, from a father to a daughter. Remember that the Prophet (s) forbade striking that leaves a mark and he was present while this happened (twice) so this ‘strike’ was a gentle nudge type of thing.

  7. Assalamualaikum,

    Regarding the hadith from Malik Muwatta below :

    Yahya related to me from Malik from Yahya ibn Said that Abu Bakr as-Siddiq was sending armies to ash-Sham. He went for a walk with Yazid ibn Abi Sufyan who was the commander of one of the battalions. It is claimed that Yazid said to Abu Bakr, “Will you ride or shall I get down?” Abu Bakrsaid, “I will not ride and you will not get down. I intend these steps of mine to be in the way of Allah.”

    Then Abu Bakr advised Yazid, “You will find a people who claim to have totally given themselves to Allah. Leave them to what they claim to have given themselves. You will find a people who have shaved the middle of their heads, strike what they have shaved with the sword.

    “I advise you ten things:

    Do not kill women or children or an aged, infirm person. Do not cut down fruit-bearing trees. Do not destroy an inhabited place. Do not slaughter sheep or camels except for food. Do not burn bees and do not scatter them. Do not steal from the booty, and do not be cowardly.”

    As far as a Christian will say, the ones referred as having middle-shaved heads were the monks with tonsured haircuts. I’m confused by this because monks at that time mostly spend their lives learning about their religion and being secluded inside churches and monasteries as the hadith rightly points out. Does this mean that some monks were left out from being spared? I’ve read in Wikipedia regarding the expedition of Usama ibn Zayd that Imam Shafi’i believed that monks are not considered non-combatants and that Abu Bakr temporarily left those monasteries intact in order to focus on military operations. Is there any truth to this? According to historical records, monks were never involved with politics and warfare so how can they be considered as combatants? This is indeed a historical error on the part of Imam Shafi’i. There is a report in Al-Waqidi vol. 2 p. 758 that during the expedition to Mu’tah, the Prophet SAW gave the following commands :

    Attack in the name of Allah, and fight His
    enemy and yours in Al-Sham. You will encounter
    men secluded in monasteries, withdrawn from
    others. Do not attack them. You will find other
    people seeking out Satan and sin. Draw your
    swords against them. Do not kill a woman or
    a young child, or the old and senile. Do not
    destroy the date palm, cut down trees, or destroy
    a dwelling.

    There is no mention of tonsured monks being excluded. Nor is there any mention that monasteries were to be destroyed, in fact the Prophet SAW clearly said not to destroy places of dwellings which include said monasteries. How did Imam Shafi’i made the verdict that they should be destroyed? More importantly did Abu Bakr RA (لا قدر الله) broke one of the commandments of the Prophet SAW? The Muwatta of Imam Malik is indeed considered one of the most authentic hadith collections besides the two sahihs so there is no denying the veracity of the hadith above. Why would Abu Bakar RA ordered the killing of tonsured monks? Did they pose any threat if the claim of them being involved in war is true?

    Additionally, the Wikipedia page mentions, albeit indirectly, a counter tradition from Abu Yusuf that Abu Bakar RA ordered his commanders to lay waste to every village where he did not hear the call to prayer. What is the authenticity of this one? Need help.

  8. Salaam,

    Can someone clarify the meaning of the hadith about the majority of hell fire dwellers being women?

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    More Women in Hell Than Men?
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    Question

    Why will there be more women in hell than men?
    Answer
    Praise be to Allah.
    It was narrated from the Prophet (peace and blessings of Allah be upon him) that women will form the majority of the people of Hell. It was narrated from ‘Imran ibn Husayn that the Prophet (peace and blessings of Allah be upon him) said: “I looked into Paradise and I saw that the majority of its people were the poor. And I looked into Hell and I saw that the majority of its people are women.”

    (Narrated by al-Bukhari, 3241; Muslim, 2737)

    With regard to the reason for this, the Prophet (peace and blessings of Allah be upon him) was asked about it and he explained the reason.

    It was narrated that ‘Abd-Allah ibn ‘Abbas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “I was shown Hell and I have never seen anything more terrifying than it. And I saw that the majority of its people are women.” They said, “Why, O Messenger of Allah?” He said, “Because of their ingratitude (kufr).” It was said, “Are they ungrateful to Allah?” He said, “They are ungrateful to their companions (husbands) and ungrateful for good treatment. If you are kind to one of them for a lifetime then she sees one (undesirable) thing in you, she will say, ‘I have never had anything good from you.’” (Narrated by al-Bukhari, 1052)

    It was narrated that Abu Sa’eed al-Khudri (may Allah be pleased with him) said:

    “The Messenger of Allah (peace and blessings of Allah be upon him) went out to the musalla (prayer place) on the day of Eid al-Adha or Eid al-Fitr. He passed by the women and said, ‘O women! Give charity, for I have seen that you form the majority of the people of Hell.’ They asked, ‘Why is that, O Messenger of Allah?’ He replied, ‘You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religious commitment than you. A cautious sensible man could be led astray by some of you.’ The women asked, ‘O Messenger of Allah, what is deficient in our intelligence and religious commitment?’ He said, ‘Is not the testimony of two women equal to the testimony of one man?’ They said, ‘Yes.’ He said, ‘This is the deficiency in her intelligence. Is it not true that a woman can neither pray nor fast during her menses?’ The women said, ‘Yes.’ He said, ‘This is the deficiency in her religious commitment.’”

  9. Assalamualaikum can someone do a refutation regarding the Qur’an being an intercessor for its companions on the Day of Judgement? I’ve heard from Christian missionaries that this is “proof” of the Trinity. According to them, since the Qur’an is the Word of Allah SWT and it will intercede for us then this means that the Word of Allah SWT is alive and a separate being (Nauzubillah). Indeed there are narrations about this and below is an article addressing this topic :

    https://islamqa.info/en/answers/196054/will-the-quran-testify-on-the-day-of-resurrection-against-those-who-went-against-it-as-it-will-testify-for-its-companions-those-who-read-it-and-acted-upon-it-and-intercede-for-them

    However it didn’t crossed the author’s mind that by attributing anthropomorphism to the Qur’an gives the understanding that the Word of Allah SWT is alive and a separate being (Nauzubillah). What is the authenticity or correct understanding of those hadiths. Please I need a refutation on this.

  10. Assalam aleykym wa rahmatullah.
    1. How refuted incident in in Dhul-Khalasa? So I set out with one-hundred-and-fifty riders, and we dismantled it and killed whoever was present there https://sunnah.com/bukhari/64/381
    Historical context and what mean “killed whoever was present there”? Also bothering me one verse from the book of idols(hisham kalibi):
    The women of the Khath’am were, then, humiliated
    By the men of the Abmas, and abased.”
    What mean “humiliated and abased by the men of the Ahmas”? Does this mean that these women were raped???
    2. What punishment according to sharia is assigned to a slaveholder who killed his slave?

    • Jarir’s statement “we killed whoever we found there” is not an absolute statement. Implied in this particular phrase is that combatants were killed as necessary, not that literally everyone there was killed. It is well known that the Prophet SAW would warn his military deputies to fear Allah SWT, which is to say fear committing acts of injustice, and specifically to avoid harming civilians and non-combatants.

      Buraydah reported: If the Messenger of Allah, peace and blessings be upon him, sent a commander to the army, he would enjoin him personally to fear Allah and to be good to the Muslims who were with him, saying:

      اغْزُوا بِسْمِ اللَّهِ وَفِي سَبِيلِ اللَّهِ قَاتِلُوا مَنْ كَفَرَ اغْزُوا وَلَا تَغُلُّوا وَلَا تَغْدِرُوا وَلَا تُمَثِّلُوا وَلَا تَقْتُلُوا وَلِيدًا

      Go forth in the name of Allah and in the way of Allah. Fight against those who deny. Go forth and do not plunder, do not commit treachery, do not mutilate, and do not kill children.

      Source: Sunan al-Tirmidhī 1408, Grade: Sahih

      In another narration, the Prophet said:

      انْطَلِقُوا بِاسْمِ اللَّهِ وَبِاللَّهِ وَعَلَى مِلَّةِ رَسُولِ اللَّهِ وَلَا تَقْتُلُوا شَيْخًا فَانِيًا وَلَا طِفْلًا وَلَا صَغِيرًا وَلَا امْرَأَةً وَلَا تَغُلُّوا وَضُمُّوا غَنَائِمَكُمْ وَأَصْلِحُوا وَأَحْسِنُوا إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ

      Go forward in the name of Allah, with Allah, and upon the religion of the Messenger of Allah. Do not kill the elderly, children, young people, or women. Do not steal from the spoils but collect them, and behave righteously and in the best manner. Verily, Allah loves those who behave in the best manner.

      Source: Sunan Abī Dāwūd 2608, Grade: Hasan

      Many traditions of this nature establish the principle that civilians, non-combatants, and surrendering soldiers may not be harmed in battle. Jurists and commentators on the tradition of Jarir never understood his statement to mean it is permissible to kill these protected classes of people. Indeed, not even terrorists who claim to be Muslims use the statement of Jarir to justify their misdeeds, instead relying on another train of distorted logic.

      As for the context and the fate of the women, I’m confused about them myself. We hope for some clarification Insya Allah.

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