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The Prophet As A Man – Conducting Human Affairs

History has not recorded the detailed life of any person in the same way as it has done in the case of the Prophet Muhammad (peace be upon him). This is due to the fact that his practices, particularly in matters of religion, provide an example that we are urged by God to follow. The encouragement applies even in ordinary matters where no religious edict is needed and where people are free to choose whatever method they wish. In such matters, following the Prophet’s example earns us a reward. God states in the Qur’an: “In God’s Messenger, you have a good example to follow, for those of you who hope to please God and to be successful on the Last Day.” Therefore, the Prophet’s companions were keen to watch his practice for guidance and they reported what they saw and heard. Scholars in succeeding generations have emphasized the need to follow the Prophet’s guidance and practice, outlining this and explaining it.

Thus, we have a complete record of how the Prophet conducted himself even in his private and personal life. We learn how he behaved at home, what he used to do when resting and relaxing, and how he talked, joked, ate, and dressed. Books have been written on his character and behavior, in addition to what has been recorded about his public life and how he ran his community and state. It is acknowledged by all scholars that we are required to follow the Prophet’s example only in what pertains to faith and religion. But in private and personal matters such a requirement does not apply. However, if we learn how the Prophet behaved in a certain situation and we follow his example with the intention of being close to him and learning from him, such intention earns us a reward from God.

Thus, if we follow the Prophet’s example in how he sat when eating, we are not doing a religious duty or recommended practice, but our desire to do as he did is acknowledged by God and granted a reward. Therefore, scholars have recorded such private matters and ascertained that their reporting is accurate and authentic.

Abbad ibn Tameem quotes his uncle saying that he “saw God’s Messenger lying down in the mosque, with one of his legs over the other.” [Related by Al-Bukhari, Muslim, Malik and Al-Tirmidhi). This Hadith serves to tell us that it is permissible to lie down in a mosque, and the posture of the Prophet is perfectly permissible. Moreover, when we know that the Prophet did something in a particular fashion, it means that his way is not harmful.

Al-Baraa’ ibn Azib, a companion of the Prophet, reports: “When the Prophet lied down to sleep, he would put his right hand under his right cheek and say: ‘My Lord! Protect me from Your punishment on the day You resurrect Your servants.'” (Related by Al-Tirmidhi, Abu Dawood and Al-Baghawi). The supplication the Prophet used to say at a particular time is recommended for us to say, but the posture is not. However, it is a comfortable position that we may wish to try.

Abu Qatadah reports: “When the Prophet stopped at night for rest on a travel, he would lie down on his right side, and if he stopped before dawn, he would put up his arm and place his head on his palm.” (Related by Muslim, Ahmad, and Al-Tirmidhi). The Prophet placed his hand under his head in the latter case because he wanted to be sure not to sleep long and miss the dawn prayers. Otherwise, if the night were still long, he would take a more comfortable position. To him, prayer was of extreme importance. Hence, he wanted to make sure not to miss it.

Naturally, the Hadiths describing the Prophet’s sleep mostly come from some who were closely related to him. His cousin, Abdullah ibn Abbas, who was young during the Prophet’s lifetime, reports: “I stayed overnight at Maymoonah (the last of the Prophet’s wives) when the Prophet woke up, relieved himself, then he performed the ablution in a middle-of-the-way fashion, making it complete but not too elaborate, then he prayed and completed his prayer in 13 rak’ahs, then he lied down and slept until his breathing was audible, which was his habit when he slept. Then Bilal called him for prayer and he prayed without performing a fresh ablution.” (Related by Al-Bukhari, Muslim, and Al-Tirmidhi).

Another Hadith which is similar in many ways is also reported by Ibn Abbas: “I stayed overnight in the home of my maternal aunt Maymoonah, the Prophet’s wife when the Prophet was also staying there as it was her night. The Prophet prayed the obligatory prayer of Isha and came home to her where he offered four rak’ahs of prayer before he went to sleep. He then woke up and said: ‘The young lad is asleep’, or words to this effect. He stood up for prayer and I joined him standing to his left, but he moved me to his right. He prayed five rak’ahs, then added two more rak’ahs, then he slept until I heard his breathing. He later went out for prayer.” (Related by Al-Bukhari, Muslim and Al-Baghawi).

These two Hadiths could be speaking of the same occasion, or of two different occasions. The discrepancy in the number of rak’ahs of prayer is easily reconciled. The first mentions that the Prophet completed his prayer in 13 rak’ahs, while the second mentions his prayer in three lots adding up to 11 rak’ahs but if we add the 4 rak’ahs of obligatory Isha prayer the complete number becomes 13, except for the last two which were the recommended, or Sunnah, prayer before the obligatory one Fajr, at dawn. This last prayer does not count as a night prayer and should not be confused with what the Prophet prayed at night.

In the first Hadith, Ibn Abbas does not mention that he joined the Prophet in his prayer, while he mentions it in the second. Perhaps he mentioned the occasion at different times, and he felt in the second that it would be useful to mention the fact that the Prophet moved him to his right-hand side when he was the only one joining him in prayer. This defines the position of the imam in relation to the only person joining him.

We have mentioned these Hadiths here as they relate to the description of the Prophet’s sleep. We learn from them that he used to sleep soundly, as his breathing would be audible. We also learn that the Prophet used to offer voluntary night prayer often, particularly if the Hadiths are speaking of different occasions.

In the first Hadith, Ibn Abbas makes clear that the Prophet did not renew his ablution when he woke up for prayer, while in such a situation we are required to perform a fresh ablution, or else our prayer would not be valid. The Prophet might have been informed by Gabriel that his ablution remained valid as sleeping does not invalidate ablution if one is certain that no wind or urine discharge took place during sleep.

Muslims And Modern Sciences

That’s true…In fact, we know what we, our ancestors did in past, in the field of science.

That’s the reason, the world’s renowned scientists were among the Muslims. Some of them are produced below

1- JABIR IBN HAIYAN: Father of Modern Chemistry, a geographer, lawyer
2- Abu Abdullah Mohammad Ibn Musa al-Khawarizmi: The founder of Algebra, A mathematician, astronomer, and geographer
3- Ibn Sina (commonly known as Avicenna) -doctor of doctors
4- Abu Yousuf Yaqub Ibn Ishaq al-Kindi: A philosopher, mathematician, physicist, astronomer, physician, geographer
5- Abu’l Waleed Muhammad Ibn Ahmad Ibn Muhammad Ibn Rushd, known as Averroes in the West: philosopher, logician, Jurisprudence, Medicine…etc, etc…

But the need is for the Muslims to get them aware of the modern sciences, although Muslims are making contribution efforts in sciences, the need is to materialize their work, which so far has not been done, keeping in mind that whatever the sciences they are studying, are made easy / discovered for us by ALLAH SWT…as he is the only creator.

Some Historical Facts:
In fact, during the British regime in undivided India, when Britishers were gaining power over there and Muslims were losing the same, important discoveries were made by western scientists.

On one hand, where these discoveries were made in the west, a strong mentality was developed in the West that science is ALL for us, and one can answer all questions with the help of the sciences. In fact, sciences were treated as GOD for all and this situation still continues.

Why this extremist behavior was developed in the West?
Ans: Under the Pops regime, people were kept under strict observance and studying sciences was prohibited in the West. Even if someone was found studying sciences, their homes were set on fire.

So as a reflex action, Western people developed strong hate against religion. The affected regions were the western and southern sides of Europe.

Result: So they lift up their faith in the existence of religion.

On the other hand, being the strong followers of Islam as a religion, this mentality invaded Muslims.

Keeping in mind where Muslims were involved in
– dis-obedience to Islamic Shari’ah,
– had left Qur’an and Sunnah,
– they lost their basis and forget to keep the momentum of scientific research and development.

They stood as the prime target for the scientific invasions…..no existence of GOD…sciences are all…

At this point, the conflicts/downfalls begin.

Science with knowledge (whether right or wrong) invaded Muslims and challenge the era of Muslims to answer their questions.

Muslims were not prepared to answer this invasion, as they left research and development somewhere in past.

So Muslims didn’t comes up with answers.

As a reflex action, Muslims of that time decided in order to save their religion, let’s refrain from studying Modern sciences.

Here once more things appear…. the concept of separation of Science from religion, arose in Muslims…

Muslims, unfortunately, being the followers of a religion, stand as the prime target for scientific invasions, had closed their doors to studying sciences, and think that science had invaded their religion.

Off course, they were right at that time. Their strategy was right at that time as we can’t imagine the severity of that situation.

That was the situation, where Muslims left the sciences. But before that Muslims were studying sciences and made remarkable achievements in sciences which provides the basis for modern sciences.

Allah Condemns Terrorism

The QURAN
“And it is not conceivable that a believer should slay another believer unless it be by mistake……………………. But whoever deliberately slays another believer, his requital shall be hell, therein to abide; and God will condemn him, and will reject him, and will prepare for him awesome suffering.”
[Quran – 4:92-93]

“Because of this did We ordain unto the children of Israel that if anyone slays a human being-unless it be [in punishment] for murder or for spreading corruption on earth-it shall be as though he had slain all mankind; whereas, if anyone saves a life, it shall be as though he had saved the lives of all mankind.”
[Quran – 5:32]

Babylonian TALMUD
“FOR THIS REASON WAS MAN CREATED ALONE, TO TEACH THEE THAT WHOSOEVER DESTROYS A SINGLE SOUL OF ISRAEL,39 SCRIPTURE IMPUTES [GUILT] TO HIM AS THOUGH HE HAD DESTROYED A COMPLETE WORLD; AND WHOSOEVER PRESERVES A SINGLE SOUL OF ISRAEL, SCRIPTURE ASCRIBES [MERIT] TO HIM AS THOUGH HE HAD PRESERVED A COMPLETE WORLD”
[Tractate Sanhedrin Folio 37a, 39-40]

Prophet of Islam (Peace Be Upon Him) has said: [Muslim, Book #020, Hadith #4555] “Whoso attacks my Umma (indiscriminately) killing the righteous and the wicked of them, sparing not (even) those staunch in faith and fulfilling not his promise made with those who have been given a pledge of security-he has nothing to do with me and I have nothing to do with him.”

[Bukhari, Book #58, Hadith #233] “Narrated ‘Ubada bin As Samit: I was one of the Naqibs who gave the (‘Aqaba) Pledge of Allegiance to Allah’s Apostle. We gave the pledge of allegiance to him that we would not worship anything other than Allah, would not steal, would not commit illegal sexual intercourse, would not kill a person whose killing Allah has made illegal except rightfully, would not rob each other, and we would not be promised Paradise if we did the above sins, then if we committed one of the above sins, Allah will give His Judgment concerning it.”

[Muslim, Book #017, Hadith #4238] “Ubida b. as-Samit reported: I was one of those headmen who swore allegiance to Allah’s Messenger (may peace be upon him) that we will not associate anything with Allah, and will not commit adultery, and will not steal, and will not kill any soul which Allah has forbidden, but with justice nor plunder, nor disobey (Allah and His Apostle), then Paradise (will be the reward) in case we do these (acts); and if we commit any outrage (and that goes unpunished in the world), it is Allah Who would decide about it. Ibn Rumh said: Its judgment lies with Allah.”

[Sunan Abu Dawud, Book #14, Hadith #2526] “Narrated Anas ibn Malik: The Prophet (peace be upon him) said: Three things are the roots of faith: to refrain from (killing) a person who utters, “There is no god but Allah” and not to declare him unbeliever whatever sin he commits, and not to excommunicate him from Islam for his any action, and jihad will be performed continuously since the day Allah sent me as a prophet until the day the last member of my community will fight with the Dajjal (Antichrist). The tyranny of any tyrant and the justice of any just (ruler) will not invalidate it. One must have faith in Divine decree.”

Rights Of The Wife Over The Husband In Islam

Dowry (Mahr)

This right of the wife has been discussed in some detail.  Allah said in the Qur’an: {And give women their dowries as a gift.  Then, if they are pleased to give some of it to you, consume it with good health and enjoyment.}  An-Nisaa:4

The payment of the dowry to the wife is an obligation and a debt upon the husband until he pays it and there is no escaping it unless the wife freely and willingly gives up her right to it.  In the past, and in many cases today, the father tries to take the mahr away from his daughter.  In the jahiliya, this was justified by saying that the father was merely recouping all the expenses he put forth for his daughter who is now a member of another family and benefits them.

Nowadays, it occurs often in this country that the husband tries to take back the dowry (if it is even paid in the first place) or make use of it in forms of spending that were obligatory upon HIM in the first place.  This is a lowly practice and is completely forbidden unless she explicitly allows it without any coercion or pressure.  Otherwise, it is HER property and she may dispose of it (or not) as she alone sees fit.

Support (Nafaqah)

Allah says: {…And upon the father is the mother’s sustenance and her clothing according to what is reasonable.  No person shall have a burden on him greater than he can bear…}  Al-Baqara:233

Her support is one of the most important rights of the wife over her husband.  Ibn Katheer commented that the above verse implies that he must provide for her without extravagance or the opposite, according to his ability and the standards set by his society at his time.  When the Prophet (sallallahu alaiyhi wassallam) was asked by a man, “What is the right of our wives upon us?”, he (SAS) answered: “That he should feed her whenever he eats and clothe her whenever he clothes himself, that he did not hit her face, that he does not call her ugly and that he does not boycott her except within the house.”  Ibn Majah

A woman is even allowed to take from her husband’s property without his knowledge if he falls below this basic level of supporting her.  In a hadith recorded in Muslim and Bukhari, the Prophet (sallallahu alaiyhi wassallam) told Hind bint Utbah, after she complained that her husband, Abu Sufyan, was stingy and was not maintaining her and she asked if she could take from his property without his knowledge: “Take was is sufficient for you and your child according to what is customary.”  Muslim & Bukhari

Support of one’s wife is one of the most important obligations of the husband.  It is one of the distinguishing aspects of “husbandhood”.  Allah said in the Qur’an: {Men are in charge of women because of what Allah has given to some more than others and because they support them from their property.}  An-Nisaa:34

If a husband does not support his wife, she has no obligation to fulfill her obligations to him.  If a woman goes to a judge and shows that her husband will not support her, the judge may immediately separate them according to numerous scholars.

The verse makes clear that the man is “in charge” and goes back to the two causes mentioned.  This means two things:

1) both men and women need to be aware of this right and this obligation and that the woman is under no obligation to stay in the marriage if she is not supported – regardless of his wealth and hers.

2) Muslim society must be organized in such a way that Muslim men are able to get the means to support a wife.

This second point is critical.  If society reaches a state where women are more able to earn a living than men, this will undermine the “in charge” status of many men in their households.  It will in fact undermine the Islamic household altogether.  This is what is happening in virtually every Muslim land today with the U.N. and other organizations giving primary attention to helping women to be economically viable and independent even when a large percentage of the men still cannot find the means to support a family.  (It is the same destruction they inflicted on families in the U.S. in the ’50s 60’s with the welfare system.)  The corrupting influence this will have on society as a whole cannot even begin to be described.

Women are absolutely ALLOWED in Islam to pursue business ventures (the Prophet’s first wife Khadija was a major businesswoman in Makka), employment, and other means of earning money.  They are, in fact, needed in various sectors such as women doctors and women teachers.  However, facilitating the ability of men to earn a living and support a family is the FIRST priority in an Islamic society.  All economic planning and social/economic programs must be in line with this principle.

Kind and Proper Treatment

Allah says: {…And consort with your wives in a goodly manner for, if you dislike them, it may well be that you dislike something which Allah makes a source of abundant good.} An-Nisaa:19

Commenting on this verse, Ibn Katheer wrote: “That is, have a kind speech for them, deal with them with kind deeds and in a beautiful manner to the best of your ability.  In the way that you love them, behave in that way towards them.  As Allah has said, “They have rights similar to those upon them according to what is right” (Al-Baqarah:228).  The Messenger of Allah (sallallahu alaiyhi wassallam) said: “The best of you is the best of you to his wives and I am the best of you to my wife.”  It was from his behavior that he would treat them in a beautiful fashion, with a smiling face.  He would sport with his wives, be gentle with them and spend generously upon them.  He would laugh with his wives and he even raced Aisha… Every night, he would gather his wives together in the house of the one with whom he (sallallahu alaiyhi wassallam) was going to spend the night and eat dinner with them on occasion… After he prayed the night prayer, he would enter his house and talk to his wife a little bit before sleeping, making them comforted thereby.  And Allah has said: {You have in the Messenger of Allah the best example.}”

Part of the problem is Muslims buying into the fantasy world being propagated in television, movies and other media.  The hadith about the rib makes it clear that it is rare to find a “perfect wife” and in the same manner, no woman should expect to find the “perfect husband”.  If one is living in some fantasy world, they are apt to be greatly disappointed with real life.

Physical Relations

In Sahih Ibn Hibban, the following was narrated: “The wife of ‘Uthman ibn Madh’oon complained to the Messenger of Allah (sallallahu alaiyhi wassallam) that her husband had no need for women.  During the days he would fast and at night he would pray.  The Prophet (sallallahu alaiyhi wassallam) asked him: “Am I not the best example for you to follow?”  He answered: “Certainly, may my father and mother be sacrificed for you.”  The Prophet (sallallahu alaiyhi wassallam) then told him:  “As for you, you pray during the night, and you fast during the day.  Certainly, your wife has a right upon you and your body has a right upon you so pray and sleep and fast and break your fast.”

There are several similar incidents narrated where Companions of the Prophet (sallallahu alaiyhi wassallam) gave similar decisions in similar situations.  In one story which took place in the presence of Umar, the Companion who was judging told the husband that since Allah had given him the right to four wives and he had only one he could practice his praying and fasting three out of four nights, but that at least one in four had to be reserved for his wife.

Not to be Beaten

It is the right of the Muslim wife that she is not to be struck except in the case of nushooz (rebellion against the husband’s authority).  Even in that case, the husband is only allowed to “strike” her, but in a way that does no harm, similar to the proper disciplining of a child.  It is never lawful for him to strike her face or cause her any bruise or injury.  Allah says in the Qur’an: {…And (as for) those (women) from whom you anticipate rebellion, admonish them, avoid them in the sleeping place, and hit them.  If they obey you, do not desire any further way to (harm) them.  Surely, Allah is Knowing, Great.}  An-Nisaa:34

It is incomprehensible how so many translators have translated the word “wadhriboohunna” in the above verse as “beat them” or, even more laughable:  “beat them [lightly]”.  This is wrong, wrong, wrong.  It is an abomination that has caused much misunderstanding and opened the door to the enemies of Islam.  The word in Arabic means to “strike” or “hit”.  It includes everything from a tap with a tooth stick to what in English we call beating.  If it is stated that so-and-so “hit” so-and-so without further description, it would be assumed to be a single blow and it could be of any magnitude.

When the Prophet (sallallahu alaiyhi wassallam) took a tiny stick and tapped one of the Muslims on the stomach to straighten the ranks in preparation for war, he “hit” him with this meaning.  Contrast this to the English phrase:  “beat them”.  The meaning is totally different.  If you took a shoelace and hit someone on the hand with it, you could properly say dharabtahu in Arabic but in English, you could never say that you had “beaten” that person.  Please get this straight and correct anyone you hear distorting the meaning of this verse in this way.

The verse mentions admonition, boycotting, and hitting in the case of nushooz.  This refers to a rebellion against the husband’s authority within the marriage which amounts to a breach of the marriage contract on her part.  Ibn Taimia said about this: “Nushooz in the verse: {…And (as for) those (women) from whom you anticipate rebellion (nushooz)…} means that she is recalcitrant to her husband and she is estranged to him inasmuch as she does not obey him when he calls her to bed, or she leaves the house without his permission and other similar things in which she is required to obey him.”

Many scholars have stated that the three steps must be taken sequentially, i.e, admonition then separation in sleeping, and finally hitting, making hitting a last resort only in extreme situations.  Thus the vast majority of what men do to their wives in spontaneous fits of rage often over trivial issues is absolutely haraam and not sanctioned by Islam in any way.  An-Nawawi said about his:

“At the first indication of disobedience to marital authority, a wife should be exhorted by her husband without his immediately breaking off relations with her.  When she manifests her disobedience by an act which, although isolated, leaves no doubt to her intentions, he should repeat his exhortations and confine her to the house but without striking her… Only when there are repeated acts of disobedience may a husband strike his wife.”

As we said, this can NEVER be a “beating”.  A husband is never allowed to strike his wife in any way which causes injury or leaves any kind of mark.  The Prophet (sallallahu alaiyhi wassallam) said: ” “So beware of Allah regarding women for you have taken them as a trust from Allah and you have made their bodies lawful with the word of Allah.  You have the right over them that they should not allow anyone on your furnishings who you dislike.  If they do that, hit them in a way that causes no injury.  And, they have the right over you to provision and clothing according to custom.” Bukhari & Muslim

Privacy

It is actually the right of both spouses that the other not discuss their private moments with anyone else.  Note the following sahih hadith: “Is there any man among you who goes to his wife, closes the door behind them, covers themselves, and conceals themselves by Allah’s concealing?”  They said: “Yes.”  He then said: “Then he sits after that [with others] and says, ‘I did this and that.'”  They were silent.  He then turned to the women and said: “Do any of you talk about such things?”  They, too, were silent.  Then a young girl stood up on her toes so the Prophet (sallallahu alaiyhi wassallam) could see her and hear her and she said: “O Messenger of Allah they [the men] certainly talk about that and they [the women] also talk about it.”  He (sallallahu alaiyhi wassallam) said:  “Do you know what they are like?  They are like a female devil who met a male devil in the street and they satisfied their desires with the people looking on.”  Abu Daud (sahih)

Justice

If a man has more than one wife, he is required to do justice between them in terms of physical things (housing, clothing, food, etc.) and nights spent with each.  Allah said: {And you will not be able to effect justice between the women no matter how hard you try.  So do not incline [toward some] completely such that you leave [another] as if suspended.  And if you reform and fear Allah, surely Allah is ever Forgiving, Merciful.}  An-Nisaa:129

The Prophet (sallallahu alaiyhi wassallam) indicated that there are forms of justice that are required just as there are forms of justice that are beyond human ability.  Those which are required are money, housing, clothing, and the like as well as nights spent with her.  Those beyond human ability are feelings of the heart and things like that.  He  (SAS) said: “O Allah, this is my division in what I control, so do not blame me regarding that which You control and I do not.”  Abu Daud (some graded it weak, others graded it, Hassan).

Also, the Prophet (sallallahu alaiyhi wassallam) warned of the dangers of not fulfilling justice where it is required between wives, saying: “Whoever has two wives and favors one of them will be resurrected on Qiyama with one of his sides hanging down.”  Abu Daud (sahih)

To Be Taught Her Religion

The Prophet (sallallahu alaiyhi wassallam): “All of you are shepherds and all of you will be asked about your wards.  The ruler is a shepherd and shall be asked about his wards.  The man is a shepherd of his family and will be asked about his ward.”  Bukhari

Knowledge in Islam is of two types:  1) that which is obligatory upon each and every Muslim and 2) that which must be learned by some among the Ummah.  Of the first type, it is obligatory for every Muslim woman to know her beliefs, how to pray, how to fast, as well as issues particular to women such as how to purify herself from her monthly course, etc.  She must also know her obligations toward her parents, her husband (and his obligations toward him), her children, her neighbors, etc. as well as her rights over each of those.

It is the obligation of the husband to make sure that she acquires all the knowledge that it is obligatory for her to acquire.  If this means that he has to spend money on books or tapes, then he must do so.  Scholars have emphasized the importance of this right of women to the extent that many of them have given her permission to leave the house to attend a lecture at the masjid even without her husband’s permission.

It is well-known that the Prophet (sallallahu alaiyhi wassallam) said that seeking knowledge is incumbent upon every Muslim male and female.  Allah said in the Qur’an: {O you who believe guard yourselves and your family members from a fire whose fuel are people and stones.  Over it are tough and fearsome angels.  They do not disobey Allah in any order they carry out that which they are ordered to do.}  At-Tahreem:6

Part of the meaning of this verse is that the husband/father (the “shepherd” of the household) must take all necessary means to ensure that all those under his guardianship (wives and children) have the opportunity and the means to acquire all the knowledge they need to worship Allah and live their lives as Allah has prescribed that we live our lives.  If he has fulfilled that, then he has fulfilled his obligation and will not be asked about the sins of his wife and children.  If he fails to fulfill this, then he himself will be asked about their sins and they are going astray based on HIS shortcomings in not fulfilling his obligations in this regard.

In another version of the hadith about the “shepherds”, the Prophet (sallallahu alaiyhi wassallam) continues: “…until the man will be asked about the people in his household:  did he establish among them the law of Allah or did he allow it to become lost?”

To Defend Her Honor

A man should be “jealous” with regard to his wife’s honor and standing.  He should defend her whenever she is slandered or spoken ill of behind her back.  Actually, this is a right of every Muslim in general but a right of the spouse specifically.  He should also be jealous in now allowing other men to look at his wife or speak with her in a manner that is not appropriate.  The Prophet (sallallahu alaiyhi wassallam) mentioned in a sahih hadith that “Three will never enter paradise… ad-dayyooth.”  Ad-dayyooth (sometimes translated “henpecked”) is the weak husband who has no jealousy toward his wife and other men.

“Jealousy” in this sense means fervor for the boundaries of Allah and anger when they are transgressed.  The Prophet (sallallahu alaiyhi wassallam) said: “Verily, Allah has jealousy and the believer has jealousy.  Allah’s jealousy is due to a believer committing that which He has forbidden him.”  Muslim

This does not mean, however, that a Muslim should go overboard on this point suspecting his wife at every turn and trying to spy on her.  This becomes Adh-dhann (suspicion) which the Prophet (sallallahu alaiyhi wassallam) warned us about in the following hadith in Bukhari and Muslim:

Allah’s Response To The Believer

In the Name of Allah, the Most Gracious, the Most Merciful. [Quran 1:1]

When Allah’s sincere servant says: All praise belongs to Allah, the Lord of the universe! [Quran 1:2]
Allah the Highest says: My servant has Praised Me.

When Allah’s sincere servant says: The most Merciful, the Most Beneficent! [Quran 1:3]
He (Allah the Most High) says: My servant has lauded Me.

When Allah’s sincere servant says: Master of the Day of Judgment! [Quran 1:4]
He (Allah the highest) says: My servant has glorified Me. [My servant entrusted (his affairs) to Me.]

When Allah’s sincere servant says:
You alone do we worship, and You alone do we ask for help! [Quran 1:5]
He (Allah the highest) says: This is Between Me and My servant, and My servant will receive what he asks for.

When Allah’s sincere servant says:
Guide us to the Straight Path! The path of those upon whom You have bestowed Your blessings! Not the path of those who earned Your wrath, or erred and went astray. [Quran 1:6-7]
He (Allah the highest) says: This is for My servant, and My servant will receive what he asks for.

The Prophet (peace be upon him) has said:
[Muslim, Book #004, Hadith #0775] “Abu Huraira reported: The Apostle of Allah (may peace Be upon him) said: If anyone observes prayer in which he does not recite Umm al-Qur’an, It is deficient [he said this three times] and not complete. It was said to Abu Huraira: At times we are behind the Imam. He said: Recite it inwardly, for he had heard the Messenger of Allah (may peace Be upon him) declare that Allah the Exalted had said: I have divided the prayer into two halves Between Me and My servant, and My servant will receive what he asks. When the servant says: Praise Be to Allah, the Lord of the universe, Allah the Highest says: My servant has Praised Me. And when he (the servant) says: The Most Compassionate, the Merciful, Allah the Highest says: My servant has lauded Me. And when he (the servant) says: Master of the Day of judgment, He remarks: My servant has glorified Me. and sometimes He would say: My servant entrusted (his affairs) to Me. And when he (the worshiper) says: Thee do we worship and of Thee do we ask help, He (Allah) says: This is Between Me and My servant, and My servant will receive what he asks for. Then, when he (the worshiper) says: Guide us to the straight path, the path of those to whom Thou hast Been Gracious not of those who have incurred Thy displeasure, nor of those who have gone astray, He (Allah) says: This is for My servant, and My servant will receive what he asks for. Sufyan said: ‘Ala b. ‘Abd al-Rahman b. Ya’qub narrated it to me when I went to him and he was confined to his home on account of illness, and I asked him about it.”

[Malik’s Muwatta, Book #3, Hadith #3.10.41] “Yahya related to me from Malik from al-Ala ibn Abd ar-Rahman ibn Ya’qub that he heard Abu’s-Sa’ib, the mawla of Hisham ibn Zuhra, says he had heard Abu Hurayra say, “I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘Whoever prays a prayer without reciting the umm al-Qur’an in it, his prayer is aborted, it is aborted, it is aborted, incomplete.’ So I said, ‘Abu Hurayra, sometimes I am behind the imam. ‘He pulled my forearm and said, ‘Recite it to yourself, O Persian, for I heard the Messenger of Allah, may Allah bless him and grant him peace, say that Allah the Blessed, the Exalted, said, “I have divided the prayer into two halves Between me and my slave. One half of it is for Me and one half of it is for My slave, and My slave has what he asks.” ‘The Messenger of Allah, may Allah bless him and grant him peace, said, “Recite.” The slave says, ‘Praise Be to Allah, the Lord of the Worlds.’ Allah the Blessed, the Exalted, says, ‘My slave has Praised Me.’ The slave says, ‘The Merciful, the Compassionate.’ Allah says, ‘My slave has spoken well of Me.’ The slave says, ‘Master of the Day of the Deen.’ Allah says, ‘My slave has glorified Me.’ The slave says, ‘You alone we worship and You alone we ask for help. ‘Allah says, ‘This ayat is Between Me and My slave, and for My slave is what he asks. ‘The slave says, ‘Guide us in the straight Path, the Path of those whom You have blessed, not of those with whom You are angry, nor those who are in error. ‘ Allah says, ‘These are for My slaves, and for my slave is what he asks .’ ”

Surah Fatihah – Theme (Maududi)
This Sura is in fact a prayer that Allah has taught to all those who want to make study his book. It has been placed at the very beginning of the book to teach this lesson to the reader: if you sincerely want to benefit from the Quran you should offer this prayer to the Lord of the Universe. This preface is meant to create a strong desire in the heart of the reader to seek guidance from the Lord of the Universe who alone can grant it. Thus Al- Fatihah indirectly teaches that the best thing for a man is to pray for guidance to the straight path to study the Quran with the mental attitude of a seeker- after-truth and to recognize the fact that the Lord of the Universe is the source of all knowledge. He should therefore begin the study of the Quran with a prayer to him for guidance. From this theme, it becomes clear that the real relation between Al-Fatihah and the Quran is not that of an introduction to a book but that of a prayer and its answer. Al-Fatihah is the prayer from the servant and the Quran is the answer from the Master to his prayer. The servant prays to Allah to show him guidance and the Master places the whole of the Quran before him in answer to his prayer as if to say This is the Guidance you begged from Me.