Khulu is divorce on the instance of the wife’s request in Islam, who must pay her husband compensation in order for him to accept divorcing her.
If marriage were not based on love, affection, comfort, and agreement between the two spouses, life then would turn into misery rather happiness and comfort. Marriage, in such a case, would no longer be harmony, peace of mind, and comfort, but rather hardship and adversity.
If one of the spouses hated the other or doesn’t trust him, there would be no hope for marriage continuation.
Allah (subhanahu wa taala) states in Quran Sura Nisa (4:19):” On the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good”.
Islam legalized khulu however when life with the other spouse becomes unbearable. Of course, divorce normally is a right to the husband; therefore, he can issue it when he feels fit.
However, if the wife hates the life with her husband and could no longer take it, then, in such a case, she may demand divorce by the process of Khulu, paying the husband compensation for what he had already paid her in order to terminate the marriage.
This is justice in the best form, we believe.
A husband paid the dowry, bore the marriage expenses, and paid other expenses as well.
Allah (subhanahu wa taala) states in Quran Sura Baqarah (2:229):” It is not lawful for you, [men], to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah.
If ye [judges] do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she gives something for her freedom.
These are the limits ordained by Allah; so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong [themselves as well as others]”.
Islam aims at preserving people’s honor and dignity. Islam also aims to protect and secure society by closing all doors for possible social corruption. The presence of a husband with a woman whom he does not like, and vice versa, would very likely lead to suspicious and unlawful relationships.
Therefore, Islam legalized divorce.
The evidence for that from the Sunnah is that the wife of Thaabit ibn Qays ibn Shammaas (may Allah be pleased with him) came to the Prophet (peace and blessings of Allah be upon him) and said, “O Messenger of Allah, I do not find any fault with Thaabit ibn Qays in his character or his religious commitment, but I do not want to commit any act of kufr after becoming a Muslim.”
The Prophet (peace and blessings of Allah be upon him) said to her, “Will you give back his garden?” Because he had given her a garden as her mahr.
She said, “Yes.”
The Prophet (peace and blessings of Allah be upon him) said to Thaabit: “Take back your garden, and divorce her.”
(Narrated by al-Bukhaari, 5273).
Allah (subhanahu wa ta’ala) states in Quran Sura Nisa (4:130):” But if they disagree [and must part], Allah will provide abundance for all from His All-Reaching bounty: for Allah is He that careth for all and is Wise”.
1. Hadhrat Anas (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:
“Whoever has in him three things, will experience the sweetness of Iman.”
i) His love for Allah and His Rasool is more than that for all and everything.
ii) His love for another (person) is motivated by only the love of Allah. i.e. His love and friendship with people are not for worldly motives. He befriends people because they happen to be pious men of Allah).
iii) A man who, after having been saved by Allah from kufr, abhors returning to kufr as much as he abhors falling into a fire.” (Bukhari and Muslim)
2. Hadhrat Anas (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:
“You cannot have total Iman as long as you do not love me more than your father, children and all people.” (Bukhari, Muslim-Mishkaat)
3. Hadhrat Anas (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:
“A man cannot be perfect of Iman as long as his love for me is not more than his love for his whole family and for all people.” (Muslim)
Also in Bukhari Shareef, it is recorded that Hadhrat Umar (radiallahu anhu) said:
“O Rasulullah! Most assuredly, I love you more than all things, but my own life.”Rasulullah (sallallahu alayhi wasallam) said: ‘I swear by The Being in Whose Power is my life! One is not a perfect believer until one loves me more than one’s own life.” Hadhrat Umar (reflected and) exclaimed: “I now love you more than my own life.”
Rasulullah (sallallahu alayhi wasallam) replied: “Now you are a perfect Muslim.”
Initially, Hadhrat (radiallahu anhu) did not reflect and thought that since one is affected more by difficulty on oneself than difficulty on another, one’s life must be dearer than another’s. However, upon reflection, he realized that for the sake of Rasulullah (sallallahu alayhi wasallam) every Muslim will readily sacrifice his own life and the dignity and honour of Rasulullah (sallallahu alayhi wasallam), even the ordinary Muslim will be prepared to lay down his life at the altar of sacrifice. Hadhrat Umar (radiallahu anhu) thus realized that in actual fact his love for Rasulullah (sallallahu alayhi wasallam) was greater than his love for his own life. And, so it was and remained until the end Hadhrat Umar (radiallahu anhu) remained steadfast on the Deen never turning his face away from the Deen by the slightest degree.
4. Hadhrat Ibn Abbaas (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:
“Love Allah Ta’ala because He nourishes and sustains you; love me because Allah Ta’ala loves me.” (Tirmizi)
It is not to be inferred from this hadith that we have to love Allah Ta’ala only because He nourishes us. This hadith merely implies that should one be unable to comprehend the limitless and vast favours and bounties of Allah Ta’ala, then at least contemplate and understand this one great Ni’mat of nourishment (Rizq). No one can ever deny or ignore this obvious fact of Allah Ta’ala being the sole Nourisher and Sustainer. Hence, understanding even this single fact will induce one love for Allah Ta’ala.
5. Hadhrat Anas Rasulullah (sallallahu alayhi wasallam) narrates that a villager came to Rasulullah (sallallahu alayhi wasallam) and said:
“O Rasulullah! When will it be Qiyaamah?” Rasulullah (sallallahu alayhi wasallam) said: “What preparations have you made for it?” He replied: “I have no much Salaat nor Saum, but I have love for Allah and His Rasool.” Rasulullah (sallallahu alayhi wasallam) said: “On the Day of Qiyaamah every person will be with the one whom he loved.”
This meant that on the Day of Qiyaamah those who had loved Rasulullah (sallallahu alayhi wasallam) will be with him. Along with this great fortune, they will be in close proximity to Allah Ta’ala. Hadhrat Anas (radiallahu anhu) then commented:
“After having heard this good news, Muslims became exceedingly happy. After having embraced Islam nothing else (besides their embracing) made them as happy (as this statement of Rasulullah (sallallahu alayhi wasallam).” (Bukhari, Muslim)
The glad tidings conveyed in this hadith are of great significance. Even if one has no great stock of acts of Ibaadat, the love of Allah and His Rasool (sallallahu alayhi wasallam) will secure the treasure of Divine Proximity for one in the Aakhirah.
6. Hadhrat Abu Zarr Ghiffaari (radiallahu anhu) narrated that once Rasulullah (sallallahu alayhi wasallam) performed Salaat (Tahajjud). The whole night in his Salaat he recited a single aayat until the morning. The aayat is:
“O Allah! (If you punish them, they are your servants (i.e. You have all the authority over them). If You forgive them (it is within Your Power), for You are All-Powerful and the One of Wisdom.” (Nisaai and Ibn Majah)
Shaikh Dehlwi (rahmatullah alayh) commenting on this hadith, says that the Qur’aanic aayat which was recited the whole night by Rasulullah (sallallahu alayhi wasallam) is the statement of Nabi Isaa (alayhis salaam), which he will be making (on the Day of Qiyaamah) in regard to his Ummah. Rasulullah (sallallahu alayhi wasallam) presented his Ummah’s case for Maghfirat (forgiveness) to Allah Ta’ala in the same manner. This loving attitude of Rasulullah (sallallahu alayhi wasallam) bears testimony to his great love for his Ummah. For the sake of this love, he sacrificed the comfort of whole nights, petitioning and appealing to Allah Ta’ala to forgive his Ummah. It will only be a callous and a heartless one whose heart is not moved when he hears of the great love which Rasulullah (sallallahu alayhi wasallam) had for the Ummah.
7. Hadhrat Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said:
“My similitude with you is like a man who strives to prevent moths falling into a fire. The moths plunge into the fire while the man makes great attempts to save them. In spite of his efforts, they continue to fall into the fire. Similarly, I relentlessly grab hold of you and divert you from the Fire (so that you do not plunge into Jahannum by commission of evil), but you continue with your plunge into the Fire.” (Bukhari)
This hadith too indicates the tremendous love and concern which Rasulullah (sallallahu alayhi wasallam) had for his Ummah. His profound concern to save his Ummah from the calamities of the Aakhirah is a manifestation of his love for the Ummah. Which Ummati can ignore this love?
8. Hadhrat Ibn Abbaas Mardas (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) made dua of Maghfirat (forgiveness) for his Ummah in the evening of Arafaat. The Divine Answer came: “Your Ummah has been forgiven, excepting huqooqul Ibaad (i.e. the rights of others which were usurped and plundered and for which no proper amends were made).”
Rasullullah (sallallahu alayhi wasallam) then petitioned Allah Ta’ala:
“O, Allah! If You wish, You can award the rights (which were plundered here) of the oppressors with Jannat and forgive the oppressed.”
However, this dua was not accepted on that night. During the morning at Muzdalifah, Rasulullah (sallallahu alayhi wasallam) repeated the dua. On this occasion, the request was granted. The acceptance of this dua induced Rasulullah (sallallahu alayhi wasallam) to laugh with delight Rasulullah (Sallallahu alayhi wasallam) then said to Abu Bakr and Umar (radiallahu anhumaa):
“When Allah Ta’ala accepted my dua and forgave my Ummah, Iblees rubbed hand in his face and cried in despondency and defeat. I laughed on seeing his discomfort.” (Ibn Majah, Baihaqi)
This hadith must not be misconstrued. The inference should not be drawn that usurped, plundered and unfulfilled rights of creation (Huqooqul Ibaad) will compulsorily at all times be waived, without any punishment nor does it mean that the performance of Hajj cancels out such rights. The interpretation of this hadith consists of two possibilities:
1. The possibility of remaining in Jahannum forever as punishment for the usurpation of huqooqul Ibaad.
2. Definite punishment for huqooqul ibaad although such punishment will not be everlasting residence in Jahannum.
When Rasulullah (sallallahu alayhi wasallam) made the due, two Divine Promises were the result:
1. Everlasting residence in Jahannum (the first possibility mentioned above) as compensation for plundering huqooqul ibaad was cancelled. After serving one’s sentence of punishment in Jahannum, one will emerge therefrom and attain salvation.
2. Certainty of punishment for huqooqul ibaad (the second possibility) cancelled. In fact, there will be cases where Allah Ta’ala will by the presentation of favours and ni’mat to the oppressed secure in return forgiveness for the oppressors. The oppressed will become pleased with the bounties and happily pardon the oppressors.
Once again we must reflect and realize the tremendous and deep love which Rasulullah (sallallahu alayhi wasallam) cherished for the Ummah. His concern for the Ummah was so great that he persisted in the supplication to secure forgiveness for even the oppressors of his Ummah. Is it yet possible that the heart of the Believer will not brim over with love for Rasulullah (sallallahu alayhi wasallam)?
9. Hadhrat Abdullah Bin Amr Bin Al-A’as (radiallahu anhu) narrates that once Rasulullah (sallallahu alayhi wasallam), after reciting those verses in which are mentioned the duaa of Hadhrat Ibraheem and Hadhrat Isaa (alahimus salaam) for their respective Ummats, raised his hands and supplicated to Allah Ta’ala as follows:
“O Allah! My Ummah, my Ummah.” Allah Ta’ala said: “Jibraeel, go to Muhammad (sallallahu alayhi wasallam) Your Creator is aware (of all things) and ask him the reason for his grief.”
Jibraeel (alayhis salaam) enquired the reason from Rasulullah (sallallahu alayhi wasallam) for his grief and tears. Rasulullah (sallallahu alayhi wasallam) informed Jibraeel (alayhis sallam) of his concern for the Ummah. Jibraeel (alayhis sallaam) then brought the following message from Allah Ta’ala: “We shall please you in regard to your Ummah and We shall not let you grieve.” (Muslim)
According to Hadhrat Ibn Abbas (radiallahau anhu), Rasulullah (sallallahu alayhi wasallam) said that he will never be happy as long as there remains a single member of his Ummah in the Fire. (Durrul Manthur). In terms of this Divine Promise to Rasulullah (sallallahu alayhi wasallam), Insha’ Allah, Ta’ala will not leave a single Ummati in Jahannum.
O Muslims! The wonderful treasures of the Aakhirah which you will be acquiring will be through the auspicious agency of Rasulullah (sallallahu alayhi wasallam). If, therefore, you cannot love him, for who will you ever love.
10. Hadhrat Umar (radiallahu anhu) narrated that there was a man by the name, Abdullah and was known as Himaar. Rasullullah (sallallahu alayhi wasallam) had punished him for having consumed liquor. After having been punished he was once again brought to Rasulullah (sallallahu alayhi wasallam) for the same crime. Rasulullah (sallallahu alayhi wasallam) ordered him to be punished. Someone cursed him (Himaar) for repeatedly committing the crime. Rasulullah (sallallahu alahi wasallam) commented: “Do not curse him. I swear by Allah that I know he has love for Allah and His Rasool.” (Abdu Dawood)
One can from this incident realize the honour and love which Rasulullah (sallallau alayhi wasallam) had for one who was imbued with love for Allah and love for the Rasool. Even after repeatedly having indulged in a major sin, Rasulullah (sallallahu alayhi wasallam) forbade people from cursing the wrong-doer. It is now necessary that every Muslim fills every vein in his body with the love of Allah and the love of Rasulullah (sallallahu alayhi wasallam). The noble and priceless treasures of the Aakhirah are procurable by virtue of this love without difficulty.
One of the objections raised against the Islamic Law of divorce or Talaq is that in empowering man to divorce, Islam has been harsh and unjust to the woman. While pondering over the issue, three alternative answers come to the query: who should be given the right to divorce? The first option is that both should have this right. The second is that the husband should be so empowered. And the third option could be that the wife should have this right.
In the first instance, if both have the right to divorce, the multiplicity of divorces shall make family life uncertain and insecure. In the case of both exercising this right, there will obviously be a much larger number of “casualties” than with only one armed with this weapon to sever relations.
The second option is that adopted by Islam, which has vested this power in man for the reason that he enjoys a little more dignified position in the family. He is the supervisor of the family, maintainer of the wife and with that bears the heavy burden of children’s upkeep, education, and upbringing.
Therefore, it is he who should decide whether it is possible to bear the burden of these responsibilities in collaboration with the wife or not? In the Qur’anic terminology “in his hands has been placed the power to tie the marriage knot (contract) or untie it.” It would be harsh and unjust to compel him to go on maintaining a woman as the queen of the mini-realm, home, whom he does not like or whose cooperation has been denied to him.
Taking the third option in which the wife will have the right to divorce, it is apparent that in this event the abuse of the right cannot be eliminated. In according the right to the wife, there are some evils associated with it also:
· It would be a grave injustice to man to make him bear all the responsibilities toward the woman (dower, gifts, maintenance, and the like) and to grant the right to divorce to the woman.
· Divorce is damaging to a man entirely, whereas the woman remains immune from any harm. If the right is granted to her, a morally irresponsible wife, whenever she chooses, she shall divorce the husband, and handing over children to him, she will take leave of him with the “booty” of her dower and jewelry and gifts in full triumph, and at the first chance coming her way, she will marry another man getting fresh dower and other privileges.
· It is an obvious fact that woman is much more sentimental than man and can at any time, under the impulse of the moment, sever relations with man. That will go a long way in increasing the rate of divorce under normal conditions, thus confronting society with a new crisis.
The way Islam shapes the mind and temperament of man and educates and trains him, divorce can hardly find room in his life and the lurking fear that merely for sexual enjoyment and gratification of abnormal lust he will go on divorcing women most carelessly is only a remote possibility.
Sayyid Jalaluddin Umri, currently President, India’s Jamaat-e-Islami, is an eminent theologian and scholar of Islamic jurisprudence.
A Muslim child should respect and appreciate his or her parents every day throughout the year. Allah asked human beings to recognize their parents after recognition of Allah Himself. Throughout the Qur’an, we notice that parents are mentioned with appreciation and with respect, even if they are senile. In Surah Al-Isra’ (Children of Israel) there is a very beautiful description of how parents are to be treated. Allah (SWT) says:
“Your Lord has decreed that you worship none but Him, and do good to parents. If any one of them or both of them reach old age, do not say to them: uff (a word or expression of anger or contempt) and do not scold them, and address them with respectful words, and submit yourself before them in humility out of compassion, and say, “My Lord, be merciful to them as they have brought me up in my childhood.” [17:23-24]
The recognition and respect of parents is mentioned in the Qur’an eleven times; in every instance, Allah reminds children to recognize and to appreciate the care and love they have received from their parents. In one aspect, Allah demands that children recognize their parents by saying to them:
“We have enjoined on man kindness to parents;” [29:8/46:15]
1. The demand for recognizing parents is made more emphatic when Allah says in the Qur’an Surah Al-Baqarah (The Cow) the following:
“(Remember) when We took a pledge from the children of Isrā’īl (Israel): “You shall not worship anyone other than Allah; and you shall do good to the parents,…” [2:83]
2. In Surah Al-Nisaa’ (The Women) Allah (SWT) emphasized again that children should be kind to their parents.
“And serve Allah. Ascribe nothing as partner unto Him. (Show) Kindness unto parents… ” [4:36]
3. In Surah Al An’Am (The Cattle), Allah (SWT) reemphasized that people should be kind to their parents.
“Say (O Prophet to the infidels), “Come, and I shall recite what your Lord has prohibited for you: Do not associate anything with Him (as His partner); and be good to parents, …” [6:151]
Although Islam recognized both parents, mothers are given particular gratitude and respect. This attitude of Islam is understood if we realize the hardships and the suffering that mothers experience in their lives. In this regard, Prophet Muhammad (PBUH) said:
It was narrated by Abu Hurairah (R) that a man came to the Prophet (PBUH) and asked him, ‘Who is to be close to my friendship?’ The Prophet (PBUH) answered:
Your mother, your mother, your mother, then your father, then the one closest to your kinship, and the one after.
Islam has endorsed respect for parents by their children even if the parents are non-Muslims. If parents strive very hard to convert their children to non-Islamic beliefs, they don’t follow them, but they are to be good to them. In this regard, Allah (SWT) says in Surah Luqman:
“We commanded man (to be good) in respect of his parents. His mother carried him (in her womb) despite weakness upon weakness, and his weaning is in two years. (We said to man,) “Be grateful to Me, and to your parents. To Me is the ultimate return. However, if they force you to ascribe partners to Me about whom you (can) have no (source of) knowledge, then do not obey them. Remain with them in this world with due fairness, but follow the way of the one who has turned himself towards Me. Then, towards Me is your return, so I shall tell you what you had been doing.” [31:14-15]
Islam teaches us that respect for parents comes immediately after praying to Allah and before Jihad (struggle and striving in the way of Allah). In this respect, the Prophet (PBUH) said the following:
Narrated by Abi Abder Rahman Abdullah bin Massoud (May Allah be pleased with him) saying: I asked the Prophet (PBUH), “Which deed is more liked by Allah?” He replied, “Prayers on time.” Then I asked, “Which one is next?” He said, “Goodness to parents.” Then I asked, “Then which one is next?” He said, “Jihad in the way of Allah.” (Agreed)
In Islam, respect for parents is so great that the child and his wealth are considered to be the property of the parents. In this regard, the Prophet (PBUH) said:
Narrated by Aisha (May Allah be pleased with her) that a person came to the Prophet (PBUH) to resolve his dispute with his father regarding a loan given to the father. The Prophet (PBUH) said to the person,? You and your wealth are to your father.”
We hope and pray that all of us will respect our parents while they are alive and even after they are dead. You may honor your parents after they died through the following methods:
Make daily Du’a’ for them
Give a charity on their behalf
Institute a perpetual charity on their behalf – such as a Masjid, an Islamic Center, an Islamic library, an Islamic hospital, an orphanage, a senior citizen’s home, etc.
Perform Hajj on their behalf or ask someone to do so.
Read Qur’an on their behalf
Distribute Islamic Literature on their behalf
Let us pray to Allah that we will do our best to respect our parents, honor them, be kind to them, help them, and please them for the love of Allah.
O, Allah! Accept our humble prayers and make us obedient servants to you.
O, Allah! Help us to be respectful children to our parents. Ameen.
When people became Muslim, they were eager to know more about Islam. During the lifetime of the Prophet (peace be upon him), he was the only source from which they could learn their faith. They realized that by adopting Islam, they committed themselves to a fundamental change in their life pattern and the way they conducted their affairs. Hence, they went to him asking about everything that occurred to them. Men and women sought his guidance. Therefore, it was not uncommon that they should meet and exchange information, or discuss matters. They found nothing wrong with that. Nor did the Prophet at any time point to any need of separation between men and women. We will cite some examples of this, making clear that such exchanges occurred all the time in the early period of Islam. The first is the case of Asma’ bint Umays. She was visiting Lady Hafsah bint Umar, the Prophet’s wife when she had a bit of an argument with Umar about their relative positions. Asma’ had been among those who emigrated to Abyssinia and stayed there for many years until the Prophet instructed them to come back. She was upset by Umar’s remark and she went to seek clarification from the Prophet.
Abu Musa Al-Ashari reports: When the Prophet came in, she said: “God’s Messenger! Umar has just said, ‘We have had the honor of emigrating with the Prophet before you. We have a better claim than yours to the companionship of God’s Messenger (peace be upon him).’ The Prophet asked her, ‘What was your reply to him?’ She reported her answer in the following words: ‘No, by God. You were with God’s Messenger (peace be upon him) who fed those of you who were hungry and admonished the ignorant, while we were in the land of hostile strangers, staying there only for the sake of God and His Messenger… We were often abused and we were scared.’ The Prophet said: ‘He does not have a better claim to me than you. He and his fellow Muslims have the reward of one emigration, while you, the people of the boat, shall have the reward of two emigrations.’ Asma’ added: ‘Abu Musa and the people who came on the boat from Abyssinia came in groups to see Asma’ and ask her about this Hadith. Nothing in this world gave them more joy and greater happiness than what God’s Messenger said to her.'” (Related by Al-Bukhari and Muslim.)
Amir Al-Shaabi was a famous scholar of the Tabieen generation, which followed that of the Prophet’s companions. He said to Fatimah bint Qays, who was one of the early Muslim women to emigrate: “Tell me a Hadith which you yourself had heard from the Prophet, not reporting it through anyone else.” She said that she could easily do that if she had a mind to it. He insisted and she reported to him the following Hadith: “I heard the caller announcing prayer to be held shortly (which meant that a public meeting would be held). I went out to the mosque and joined the Prophet’s prayer. I was in the women’s row that was immediately behind the men’s rows. When the Prophet finished the prayer, he sat on the pulpit smiling. He said: ‘Let everyone stay where they are. Do you know why I have asked you to come?’ They said: ‘God and His messenger know best.’ He said: ‘I have not asked you to come in order to announce anything pleasant or unpleasant. I only want to tell you that Tameem Al-Dari was a Christian man who came forward and declared himself a Muslim, pledging his loyalty to me. He told me something that was in agreement with what I had told you about the Impostor who would claim to be the Messiah. He said to me that he went on a boat in the sea with thirty people…'” (Related by Muslim.)
The Hadith goes on to report what the Prophet said, but we are now interested only in this first part which makes clear that men and women were equal in seeking knowledge and that they met as they pursued what they wanted. Here Fatimah mentions that she was in the first of women’s rows and listened to the Prophet as he gave them this information.
In fact, the Prophet’s companions did not find it odd that they should seek knowledge from the opposite sex. Tawoos, a famous scholar of the Tabieen generation, reports: “I was with Ibn Abbas when Zayd ibn Thabit said to him: ‘Did you rule that a woman pilgrim who is in her period could leave before she had performed the tawaf of farewell?’ Ibn Abbas said: ‘If you are unsure, then go and ask this Ansari woman (he named her) whether it was God’s messenger who ordered her to do so.’ When Zayd ibn Thabit came back to meet Ibn Abbas he said to him: ‘I see that you have said the truth.'” (Related by Muslim.)
This is just one example of men seeking to learn from women. We mentioned many other examples when we discussed how the Prophet’s companions sought to learn from his wives what he said about different issues. Needless to say, when the Prophet traveled for his pilgrimage, there were many occasions when men and women met and exchanged information, or learned together from the Prophet. Here are three examples, the first of which suggests that the Prophet gave a general order, applying to men and women alike: Lady Ayesha reports: “We went out with the Prophet on his farewell pilgrimage. We all declared our intention to do the Umrah. Then the Prophet announced: ‘Whoever has brought his sacrifice with him should declare their intention to do the pilgrimage and the Umrah together. They must not release themselves from consecration until they had done their duties for both.'” (Related by Al-Bukhari and Muslim.)
Yahya ibn Al-Hussayn quotes his grandmother as saying: “I went out with the Prophet on his farewell pilgrimage. I saw him when he did the stoning at Jamrat Al-Aqabah and then left. He was on his camel, and Bilal and Usamah were with him. One of them was leading the camel and the other holding his robe above the Prophet’s head to shelter him from the sun. The Prophet said many things before I heard him saying: “If a slave whose ears and nose have been cut (and the reporter thought that she described the slave as ‘black’) is appointed your leader and he implements God’s book, then you must listen and obey him.” (Related by Muslim.)
Ibn Abbas reports that “the Prophet met a group of travelers at Al-Rawha’ and asked them who they were. They said: ‘We are Muslims. Who are you?’ He said: ‘I am God’s messenger.’ A woman lifted her baby son and asked him: ‘Can this one perform the pilgrimage?’ He said: ‘Yes, and you earn a reward.'” (Related by Muslim.)