[Yaadein_Meri] Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis

 

Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
By Pir Syed Mushtaq 'Ali Shah
Translated by Ebrahim Saifuddin
The claim is a matter of much bravery and courage because no such saying of Imam Bukhari
of result a but is claim This .claim this up back can which presented be can رحمة اللہ علیه
jealousy, malice and enmity where whatever the heart desires is said. What can one call this if
not a result of malice?
Hafidh Ibn 'Abdul 'Aziz Ibn Abi Rawaad علیه اللہ رحمة spoke the truth with sagacity which
was noted down by Ibn Hajar Makki علیه اللہ رحمة in Khayraatul Hisaan pg.35:
1 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
"Hafidh Ibn 'Abdul 'Aziz Ibn Abi Rawaad said that whosoever loves Imam Abu Hanifah is a
Sunni and whoever has malice in his heart for him does Bid'ah. It is stated in a narration that
Imam Abu Hanifah is between us and the people of the past. Thus whosoever loves him is from
the People of Sunnah and whosoever has malice against him is from the People of Innovation."
Some Ghair Muqallideen lead astray the common layman by saying that Imam Bukhari رحمة
:afaa'Dhu-al Kitab book his in written has اللہ علیه
"(Imam Abu Hanifah) was Murjee and people adopted silence from narrating from him."
In reply to this I say that firstly the book al-Dhu'afaa by Imam Bukhari ,علیه اللہ رحمة
published in Agra Allahabad, does not contain any such sentence. The same is not found in
Adab al-Mufrad, Juzul Qira'ah and Khalqul 'Ibad either. Even if it is taken to be true, the reply is
that Imam Bukhari علیه اللہ رحمة had enmity of mathhab towards Imam Abu Hanifah رحمة
jarh this Thus . رحمة اللہ علیه Bukhari Imam of writings the in apparent is which اللہ علیه
cannot be accepted on the basis of enmity of mathhab. That is why Thahabi, Ibn Hajar,
Wasiuddin Khizaji and others علیھم اللہ رحمة did not give any importance to this Jarh and did
not even mention it by considering it " ."به یعبا لا
2 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
Secondly, regarding the saying that Imam Abu Hanifah علیه اللہ رحمة was a Murjee, the
meaning has to be established. If by Murjee those were referred on whom be Allah's Curse,
then this is absolutely wrong because it is stated in Fiqh al-Akbar:
"We do not say like the Murjeeah that it is for certain that our good deeds are accepted and sins
are forgiven. We say that whosoever does good deeds with all the right conditions, provided he
does not make them void and dies in the state of Iman, then Allah will not let go his good deeds
to waste and will reward him accordingly by accepting his deeds."
It is stated in Khayrat al-Hisaan, pg 73, it is stated:
"The Commentator of al-Muwaqif mentions that Ghisaan Murjee used to say things so that it
would seem that Imam Abu Hanifah was a Murjee and he used to include Imam Abu Hanifah in
the Murjeeah sect. Ghisaan deliberately accused Imam Abu Hanifah to legitimize his mathhab.
Shehristani, in al-Mlal wal Nihal, has said that it is astonishing how Ghisaan used to attribute the
teachings of his Murjeeah sect to Imam Abu Hanifah and would call him a Murjeeah. He has
lied."
3 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
And if by Murjeeah it is meant Murjeeah Marhoomah then all of Ahl al-Sunnah wal Jama'ah is
included in it. It is mentioned in al-Tamheed of Abu Shakoor Salimi:
"There are two types of Murjeeah. One is Murjeeah Marhoomah and it is the Companions of
Rasulullah صلى الله عليه وسلم. The second is Murjeeah Mal'oonah and these are those who say that sins do not
matter and there is no punishment for them. 'Uthman bin Abi Laila once wrote a letter to Imam
Abu Hanifah asking if he is from the Murjeeah. Imam Abu Hanifah replied that there are two
types of Murjeeah. One is Murjeeah Mal'oonah and I am not from them. The other is Murjeeah
Marhoomah and I am from them. In fact, the Anbiya السلام علیھم were also the same. Do you
not know the saying of 'Isa السلام علیه , 'If You (Allah) punish them, they are Your slaves after
all, but if You forgive them, You are the Mighty, the Wise.'
Thus it is learnt that Imam Bukhari's علیه اللہ رحمة saying regarding people not accepting the
Hadith and opinion of Imam Abu Hanifah علیه اللہ رحمة is absolutely false and baseless.
Thirdly, in 'Uqud al-Jawahir al-Manifa, the book of Hafidh Mosuli, al-Du'afah is quoted to state:
"Yahya bin Mu'een has said, 'I have not found anyone superior to Waqi' and he used to give
4 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
fatwa on the qawl of Abu Hanifah and would memorize all his Ahadith. He heard a lot of Ahadith
from Abu Hanifah.'"
And it is stated in Manaqib Kurdi, pg 100:
"Sa'eed bin Yahya bin Humayri Wasti was an Imam and Hafidh of Hadith from Wasta. He has
narrated from Imam Abu Hanifah and has acquired knowledge from him. He used to say that
Imam Abu Hanifah is an ocean of knowledge."
And in the same Manaqib on pg 19 it is stated:
"'Abdullah bin Yazeed al-Muqri Makki heard 900 Hadith from Imam Abu Hanifah."
5 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
In Khayrat al-Hisaan, pg 23, it is stated:
"Ibn al-Mubarak said, 'He (Abu Hanifah) used to be the one with most knowledge in Fiqh, and I
have not seen anyone more knowledgeable than him in Fiqh. . . .And he is the most
knowledgeable amongst them (Imam Malik and Sufyan) and better Muhaqqiq and Mudaqqiq.'"
"Abu Yusuf al-Thawri says, 'I follow Imam Abu Hanifah in majority of issues.'"
"Yahya bin Sa'eed Qattan says, 'We have not heard an opinion better than that of Imam Abu
Hanifah and thus we give fatwa on his qawl.'"
"Ibn al-Mubarak says, 'I have seen Mus'ir ask questions and benefit from the study circles of
Imam Abu Hanifah.'"
6 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
In Khayrat al-Hisaan, pg 26, it is stated by Ibn Jarir :علیه اللہ رحمة
"The second chapter is regarding those who acquired Hadith and Fiqh from Abu Hanifah and to
assess their number is impossible."
"This is the reason why some 'Ulema state that amongst the A'immah of Islam, no one has as
many students as Imam Abu Hanifah."
Look at this with justice and without any bias. Waqi', Ibn Yahya al-Wasti, Ibn al-Mubarak,
Sufyan al-Thawri, Mus'ir bin Kudam, Yahya bin Sa'eed al-Qattan and others have spoken so
highly about the Fiqh and Opinion of Imam Abu Hanifah علیه اللہ رحمة . Thousands have
acquired Hadith and Fiqh from Abu Hanifah علیه اللہ رحمة and have become famous by his
blessing in the world.
As is seen in Manaqib al-Kurdari and Manqib Mawafiq of Ibn Ahmad al-Makki.
7 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
Despite of this, Imam Bukhari علیه اللہ رحمة says,
"سکتوا عن رأيه و حدیثا"
If this is not out of malice due to Mathhab then what is it?
Fourthly, If, according to Imam Bukhari علیه اللہ رحمة , a narrator should be left and nothing
should be taken from him if he is a Murjee, then due to what reason did Imam Bukhari رحمة
,Nasibiyah ,Murjeeah like sects deviant the from Ahadith Bukhari Sahih his in include اللہ علیه
Kharijiyah, Shi'a, Jahmiyah, Qadariyah and others. Ibn Hajar al-Asqalani, in Muqaddamah Fath
al-Bari, has written this in detail name by name. Over here we will mention the total number of
people from four of these deviant sects. Murjeeah 31; Shi'a 2; Qadariyah 28; Nasibiyah 5.
Then according to the standards of Ghair Muqallideen, does Sahih Bukhari not become the
weakest of all books?
8 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
Now that the topic of the narrators of Bukhari has been touched, it is only appropriate to talk
about some of these narrators. The world knows that Sahih Bukhari has been accepted as
'Asahhul Kutub' unanimously (which means that as a collection it has collectively more sahih
ahadith; this does not mean that each and every hadith of Bukhari is most authentic when
compared to other ahadith found in different collections). It is without any doubt that Imam
Bukhari علیه اللہ رحمة has put in a lot of effort in it which is worthy of much praise. May Allah
(swt) accept his effort.
However, it has many narrators on whom different types of Jarh have been done. Examples are
given below:
(a) Kathhab: Extreme liar
(b) Yakthibul Hadith: Lies in matters of Hadith
(c) Yasriqul Hadith: Steals Hadith
(d) Yadha'ul Hadith: Invents Hadith
9 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
It is seen that the highest form of Jarh is also included. Fathul Bari and Meezanul I'tidaal can be
referred for more details. They list more than 100 such narrators.
Despite these Jarh, Imam Bukhari did not consider these narrators among those from whom
Hadith should not be taken. Instead, he accepted Ahadith from them. And despite this, other
Muhadditheen did not deny Sahih Bukhari to be Asahhul Kutub.
Then what is the reason apart from Mathhabi malice that Imam Bukhari علیه اللہ رحمة did not
take from Imam Abu Hanifah علیه اللہ رحمة although no Jarh can be done on him according
to the principles of this science?
Thus when this malice is established by clear evidence then what weight can the Jarh of Imam
Bukhari علیه اللہ رحمة have in regards to Imam Abu Hanifah .علیه اللہ رحمة
Fifthly, if the Hadith of narrators, on whom Imam Bukhari علیه اللہ رحمة has done Jarh, is to
be rejected then there are many such narrators taken by Imams Muslim, Nasai, Tirmidhi, Abu
Dawood and others علیھم اللہ رحمة who should be rejected according to this rule. But
Muhadditheen did not consider such narrators as rejected.
10 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
Then why should Imam Abu Hanifah علیه اللہ رحمة be rejected due to the Jarh of Imam
Bukhari ?علیه اللہ رحمة
In 'Kitab al-Dhu'afa', Imam Bukhari علیه اللہ رحمة has said that Ovais Qarni's sanad is
doubtful ( نظر اسنادہ فی ) and this Jarh, according to the rules of Bukhari, is a serious one.
However, Ovais Qarni cannot be considered to be Majruh.
Sixthly, if Imam Bukhari علیه اللہ رحمة relied on his own Jarh, then he would not have
narrated from narrators on whom he has done Jarh. There are many such narrators in Bukhari
whom Imam Bukhari علیه اللہ رحمة has declared Majruh. Such narrators are listed below:
1. Usayd bin Zayd al-Jalal – Imam Dhahabi علیه اللہ رحمة has mentioned in al-Meezan, "It is
strange that Imam Bukhari has taken narrations from this narrator in his Sahih and has also
mentioned him in al-Dhu'afa."
2. 'Ayub bin 'Aa'id – Imam Bukhari علیه اللہ رحمة has mentioned in his book al-Dhu'afa, "He
used to prefer the beliefs of Murjeeah despite being truthful.
11 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
3. Thabit bin Muhammad – Imam Dhahabi علیه اللہ رحمة has stated, "Although Imam Bukhari
has narrated from this narrator, he has included him in his al-Dhu'afa."
4. Zuhayr bin Muhammad – Imam Bukhari علیه اللہ رحمة has said in his al-Dhu'afa, "People
of Shaam have narrated Munkaraat from him."
5. Ziyad bin Rasigh – Imam Bukhari علیه اللہ رحمة said his sanad is doubtful as is also found
in al-Meezan.
6. 'Ataa Ibn Maimoona – Imam Bukhari علیه اللہ رحمة mentioned in his al-Dhu'afa, "He used
to like the beliefs of Qadariyyah." And it is mentioned in the Muqaddama of Fathul Bari that
many narrators were inclined towards Qadariyyah e.g. Hams bin Minhala. Imam Dhahabi رحمة
Munkar has he and Qadariyyah a being of accused been has he that said has اللہ علیه
Hadith and that is why Imam Bukhari علیه اللہ رحمة has included him in al-Dhu'afa.
Look at this from an unbiased perspective. If Imam Bukhari علیه اللہ رحمة trusted his own
Jarh, then why did he narrate from these people? When Imam Bukhari himself does not trust his
own Jarh, then it is strange that the Muqallideen of Bukhari trust his Jarh and call Imam Abu
12 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
Hanifah علیه اللہ رحمة weak in Hadith.
Seventhly, if near those who object, the Jarh of Imam Bukhari علیه اللہ رحمة , despite being
inaccurate and against 'usuls, is valid in the case of Imam Abu Hanifah علیه اللہ رحمة , then
why would Imam Bukhari علیه اللہ رحمة not be Majruh and rejected? Is Jarh on Imam Bukhari
are them of Some .are they course Of ?Hadith of imma'A by established not رحمة اللہ علیه
listed below:
1. Imam Thehli علیه اللہ رحمة , the teacher of Imam Bukhari علیه اللہ رحمة , has done
serious Jarh on him. In Tabqat al-Shafi'iyyah, Vol.12, pg 12, it is stated, "Imam Thehli said, 'He
who visits the study circle of Imam Bukhari should not come to us as people of Baghdad have
written to us that Imam Bukhari does kalam in the case of the words of the Qur'an (being
created or uncreated) and we told him not to do so. However, he did not listen. Thus do not go
to him.'"
Note that not only did Imam Thehli علیه اللہ رحمة tell people not to visit Imam Bukhari رحمة
coming ,an'Qur the of words the that thinks who innovator an is he that said also but اللہ علیه
out of his mouth are words of the creation. Neither should anyone sit with him nor talk to him.
13 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
This warning of Imam Thehli علیه اللہ رحمة had such a huge impact on people that many
stopped meeting Imam Bukhari.
In Tarikh Ibn Khalkaan, Vol.2 pg 123, it is stated, "When a difference arose between Imam
Bukhari and Muhammad bin Yahya regarding the words of the Qur'an, he stopped people from
going to Bukhari. So much so that Imam Bukhari was compelled to migrate from Nishapur and,
apart from Imam Muslim, many people boycotted him."
2. Imam Muslim علیه اللہ رحمة , despite his closeness to Imam Bukhari, has not narrated a
single Hadith from him in his Sahih Muslim. In fact, in the discussion of "'an'ana" Hadith, he has
referred to Imam Bukhari علیه اللہ رحمة with the word "'asawna" (which means he opposes
him in this matter) and has severely criticized him. For reference see Muslim Vol. 1, pg 21.
3. Abu Thur'ah and Abu Hatim علیھما اللہ رحمة have not taken from Imam Bukhari رحمة
and ah'Thur Abu" ,mentioned is it ,190 pg 1.Vol ,iyyah'Shafi-al Tabqaat In .either اللہ علیه
Abu Hatim have left Imam Bukhari because of the difference in the case of the Words of the
Qur'an."
14 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
In Meezanul I'tidaal it is stated, ". . . .Abu Thur'ah and Abu Hatim did not narrate from the Imam
Bukhari, the student of 'Ali Ibn al-Madini, because of the dispute regarding the Words of the
Qur'an."
And Abdur Rahman Ibn Abi Hatim علیه اللہ رحمة says, "Abu Thur'ah left Imam Bukhari due to
this reason."
4. Ibn Mundah علیه اللہ رحمة has categorized Imam Bukhari علیه اللہ رحمة amongst the
Mudalliseen (such a narrator who conceals the name of his Shaykh or the Shaykh of his
Shaykh) in Shurutul A'immah. Thus he stated, "Bukhari has narrated in his books in these ways:
'I said to fulan (an unnamed person)' which is permitted, and 'Fulan has said this,' and this is
Tadlees."
It is obvious that Tadlees is a greater defect when compared to weak memory as it is a
voluntary act and there is fraud and deception in it. That is why Shamsi has said, "Tadlees is
Haram near the A'immah." (Muqaddama Usul al-Shaykh al-Muhaddith al-Dehalawi 'alal
Mishkat, pg 2)
15 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
Please note, Imam Bukhari علیه اللہ رحمة has narrated about 30 Ahadith from Imam Thehli
strict was because famous was he which with name the mentioned not has but رحمة اللہ علیه
aggression between Imam Bukhari علیه اللہ رحمة and Imam Thehli علیه اللہ رحمة . In
Tareekh Ibn Khalqan vol.2 pg 134, it is stated, "Imam Bukhari narrated from Imam Thehli in 30
places and has not mentioned his name anywhere. He should have said, 'Muhammad bin
Yahya Thehli narrated to me' but instead said 'Muhammad narrated to me.' And in some places
he has mentioned him as Muhammad bin 'Abdullah' ('Abdullah was the name of his
grandfather) and in some places he attributed it to his great grandfather."
5. Darqutni and Hakim علیھما اللہ رحمة have said that Imam Bukhari's علیه اللہ رحمة
narrating Hadith from Ishaq bin Muhammad bin Ismail has been considered to be something
with defect. In Muqaddama Fathul Bari pg 451 it is stated, "Darqutni and Hakim said that there
is an allegation on Bukhari in narration of Hadith."
Darqutni and Hakim علیھما اللہ رحمة mean that Ishaq bin Muhammad has been considered
trustworthy by Bukhari whereas he is weak. He could not differentiate between Thiqah and
Da'eef. And Isma'il علیه اللہ رحمة has shown astonishment that Imam Bukhari اللہ رحمة
as Mutassil considers but Sahih as Juhani Salih Abu of narration 'Munqata the considers علیه
Da'eef.
It is written in Muqaddama Fathul Bari pg 483, "Ismail accused Bukhari and was surprised that
why does Bukhari consider the Ahadith of Abu Salih Juhani as evidence when it is not Mutassil."
16 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
He added, "It is more astonishing that Bukhari considers Munqata' Hadith as authority and
Mutassil as Da'eef."
6. Thahabi علیه اللہ رحمة has also shown bewilderment on some of his works. He writes in
the biography of Usayd bin Zayd al-Jamal, "It is astonishing that Bukhari considers him to be
Da'eef yet narrates from him."
What can one say about the memory of a person who considers a narrator as weak and yet
narrates from him in Asahhul Kutub!
Those who object should do some justice. If Imam Abu Hanifah علیه اللہ رحمة is weak due to
the Jarh of Imam Bukhari علیه اللہ رحمة then why would Imam Bukhari علیه اللہ رحمة not
be Majruh on the basis of the Jarh of Ibn Mundah علیه اللہ رحمة and Thehli ?علیه اللہ رحمة
7. By the yardstick used by those who object (on Imam Abu Hanifah علیه اللہ رحمة ), Imam
Bukhari himself is proven to be Majruh. Thus what effect can the Jarh of a Majruh have on
Imam Abu Hanifah ?علیه اللہ رحمة
17 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
It is sad that Ghair Muqallideen attack Imam Abu Hanifah علیه اللہ رحمة due to mere jealousy
and do not realize that they live in glass houses.
If Imam Abu Hanifah علیه اللہ رحمة will be called Da'eef, then all the Muhaditheen of the
world will become Da'eef and rejected in matters of Hadith.
Note: It should be clear that these Jarh have been noted down just to answer the opponents.
This is just how Mawlana Shah 'Abdul 'Aziz Muhaddith Dehlawi, in his book "Tohfa" has
adopted an offensive position (as opposed to defensive) against Shi'a. Otherwise, in truth, our
Aqeedah is that Imam Abu Hanifah علیه اللہ رحمة and Imam Bukhari علیه اللہ رحمة are
trustworthy, truthful, just, with strong memory and devout worshippers (of Allah). None of them
is Majruh. And Hadith narrated by them is accepted. The reasons due to which we do not
accept the Jarh on Imam Bukhari علیه اللہ رحمة are the same due to which we do not accept
the Jarh on Imam Abu Hanifah .علیه اللہ رحمة
ر بَ نَّ اَ اغ فْ رِ ل نَ اَ و لَ إِ خِ وْ اَن نِ اَ ال ذَّ يِن س بَ قَ وُن اَ ب اِل أْ يِم اَن و لَا
ت جَ عْ لَ ف يِ ق لُ وُب نِ اَ غ لِا ل لِ ذَّ يِن آم نَ وُا ر بَ نَّ اَ إ نِ كَّ ر ؤَ وُفٌ
ر حَ يِمٌ
18 / 19
Imam Bukhari Criticizes Imam Abu Hanifah: An Analysis
The above material is an excerpt from the book, 'Imam Abu Hanifah par Ai'terazaat kay
Jawabaat' (Responding to the Objections against Imam Abu Hanifah) pg 41-54
19 / 19

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[Yaadein_Meri] Meaning of more women in hell

 

More Women in Hell than Men and Their Deficiency in Religion and Intelligence
By Ebrahim Saifuddin
حدثنا سعيد بن أبي مريم قال أخبرنا محمد بن جعفر قال أخبرني زيد هو ابن أسلم عن عياض بن
عبد الله عن أبي سعيد الخدري قال خرج رسول الله صلى الله عليه وسلم في أضحى أو فطر إلى
المصلى فمر على النساء فقال يا معشر النساء تصدقن فإني أريتكن أكثر أهل النار فقلن وبم
يا رسول الله قال تكثرن اللعن وتكفرن العشير ما رأيت من ناقصات عقل ودين أذهب للب الرجل
الحازم من إحداكن قلن وما نقصان ديننا وعقلنا يا رسول الله قال أليس شهادة المرأة مثل
نصف شهادة الرجل قلن بلى قال فذلك من نقصان عقلها أليس إذا حاضت لم تصل ولم تصم قلن بلى
قال فذلك من نقصان دينها۔ بخاری، کتاب الحیض، باب ترک الحائض الصوم
It is related that Abu Sa'id al-Khudri عنه الله رضي said, "The Messenger of Allah صلى الله عليه وسلم, set out to
the place of prayer on the Day of Adha or Fitr and passed by the women. He said, 'O
congregation of women! Give alms for I have seen that you will make up the majority of the
inhabitants of the Fire!' They said, 'Why, Messenger of Allah?' He said, 'You call down too many
curses and show ingratitude to your husbands. I have not seen anyone more deficient in
intellect or deen. Yet the mind of even a resolute man might be swept away by one of you.'
They said, 'In what way is our deen and intellect deficient, Messenger of Allah?' He said, 'Is not
the testimony of a woman worth only half that of a man?' They said, 'Yes.' He said, 'That is how
your intellect is deficient. Is it not so that when a woman is menstruating, she neither prays nor
fasts?' They said, 'Yes.' He said, 'That is how her deen is deficient.'" – (Bukhari; Book of
Menstruation, Chapter of Menstruating Women Abstaining from Fast)
Majority of the Dwellers of Hell
1 / 11
More Women in Hell than Men and Their Deficiency in Religion and Intelligence
A number of questions have been raised regarding the above-mentioned Hadith which is
reported in a number of collections. The first objection raised is regarding more women being
dwellers of Hell-fire. This statement has been reported in both Bukhari and Muslim.
The narration in Muslim is as follows:
حدثنا هداب بن خالد حدثنا حماد بن سلمة ح وحدثني زهير بن حرب حدثنا معاذ بن معاذ
العنبري ح وحدثني محمد بن عبد الأعلى حدثنا المعتمر ح وحدثنا إسحق بن إبراهيم أخبرنا
جرير كلهم عن سليمان التيمي ح وحدثنا أبو كامل فضيل بن حسين واللفظ له حدثنا يزيد بن
زريع حدثنا التيمي عن أبي عثمان عن أسامة بن زيد قال قال رسول الله صلى الله عليه وسلم
قمت على باب الجنة فإذا عامة من دخلها المساكين وإذا أصحاب الجد محبوسون إلا أصحاب
النار فقد أمر بهم إلى النار وقمت على باب النار فإذا عامة من دخلها النساء۔ مسلم، کتاب
الرقاق، باب أكثر أهل الجنة الفقراء وأكثر أهل النار النساء وبيان الفتنة بالنساء
Usama bin Zaid عنه الله رضي reported that Allah's Messenger صلى الله عليه وسلم said, "I stood at the door of
Paradise and I found that the overwhelming majority of those who entered therein was that of
poor persons and the wealthy persons were detained to get into that. The denizens of Hell were
commanded to get into Hell, and I stood upon the door of Fire and the majority amongst them
who entered there was that of women." – (Muslim; Kitabul Riqaq, Chapter of Majority of People
of Jannah are the Poor and Majority of the People of Hell are Women and Fitnah by Women)
These Ahadith suggest that the population of women will be more than men in Hell. In another
Hadith reported in Sahih Bukhari it is stated:
It is related from Abu Hurairah عنه الله رضي that the Messenger of Allah صلى الله عليه وسلم said, "The first group
to enter the Garden will be like the moon on the night of the full moon. They will not need to spit
nor blow their noses nor defecate. Their vessels will be golden and their combs will be gold and
silver. Their braziers will burn fragrant aloes-wood and their perspiration will be like musk. Each
of them will have two wives, so beautiful that the marrow of their thighs will be able to be seen
through the flesh, and there will be no disagreement between them nor any ill will. Their hearts
will be one, glorifying Allah morning and evening." – (Bukhari; Book of Beginning of Creation,
Chapter of What has come about the description of the Garden and that it is created)
In this Hadith it is observed that people entering Jannah will all have two wives. When some
people were discussing the issue of whether there will be more men or women in Jannah, Abu
Hurairah عنه الله رضي assessed that there will be more women in Jannah and this narration is
reported in Sahih Muslim as follows:
حدثني عمرو الناقد ويعقوب بن إبراهيم الدورقي جميعا عن ابن علية واللفظ ليعقوب قالا
حدثنا إسمعيل ابن علية أخبرنا أيوب عن محمد قال إما تفاخروا وإما تذاكروا الرجال في
الجنة أكثر أم النساء فقال أبو هريرة أو لم يقل أبو القاسم صلى الله عليه وسلم إن أول
زمرة تدخل الجنة على صورة القمر ليلة البدر والتي تليها على أضوإ كوكب دري في السماء
لكل امرئ منهم زوجتان اثنتان يرى مخ سوقهما من وراء اللحم وما في الجنة أعزب۔ مسلم،
كتاب الجنة وصفة نعيمها وأهلها، باب أول زمرة تدخل الجنة على صورة القمر ليلة البدر
وصفاتهم وأزواجهم
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More Women in Hell than Men and Their Deficiency in Religion and Intelligence
"Muhammad reported that some (people) stated with a sense of pride and some discussed
whether there would be more men in Paradise or more women. It was upon this that Abu
Hurairah عنه الله رضي reported that Abu'l Qasim صلى الله عليه وسلم said: The first group to get into Paradise
would have their faces as bright as full moon during the night, and the next to this group would
have their faces as bright as the shining stars in the sky, and every person would have two
wives and the marrow of their shanks would glimmer beneath the flesh and there would be none
without a wife in Paradise." (Muslim; Book Pertaining to Paradise, Its Description, Its Bounties
and Its Intimates, Chapter of First Group to Enter Paradise will have Faces Bright as Moon,
Their Description and Their Wives)
This shows that the number of women will be higher than the men in Jannah. However, a
question arises that how can women be majority in both Hell and Heaven. Imam Nawawi رحمة
has (172 pg 17.v ,Azhar bil Misriyyah-al ah'Matba-al ;Edition First) Muslim Sharh in اللہ علیه
written:
قال القاضي : ظاهر هذا الحديث أن النساء أكثر أهل الجنة . وفي الحديث الآخر أنهن أكثر
أهل النار ، قال : فيخرج من مجموع هذا أن النساء أكثر ولد آدم
"Al-Qadhi said: 'It is apparent from this Hadith that most of the people of Jannah are women,
and from the other Hadith most of the people of Hell are women. What one can understand from
both these Ahadith is that majority of the children of Adam are women.'"
Mufti Taqi Usmani is quoted in In'amul Bari (v.1 pg 454) to have stated:
"Some people have stated that this is not an issue as there can be a majority of women in both
places. This answer will be acceptable when it is stated that the majority of the population of the
world is of women.
But to state this is difficult as by the population of the world it is meant, the collective population
that was since the beginning and will be till the end of time. However in a Hadith it is stated that
towards the end of times the ratio of women will be more than men and in some countries we
see this condition today."
A Hadith in Sahih Bukhari confirms:
حدثنا مسدد قال حدثنا يحيى عن شعبة عن قتادة عن أنس بن مالك قال لأحدثنكم حديثا لا
يحدثكم أحد بعدي سمعت رسول الله صلى الله عليه وسلم يقول من أشراط الساعة أن يقل العلم
ويظهر الجهل ويظهر الزنا وتكثر النساء ويقل الرجال حتى يكون لخمسين امرأة القيم
الواحد۔ بخاری، كتاب العلم، باب رفع العلم وظهور الجهل
"Anas عنه الله رضي said, 'I am relating a hadith to you which no one after me will relate to you.
I heard the Messenger of Allah صلى الله عليه وسلم say, 'Among the signs of the Hour are that knowledge
becomes negligible, ignorance appears, fornication appears, and there are many women and
few men so that one man has to look after fifty women.'" (Bukhari; Book of Knowledge, Chapter
of Disappearance of Knowledge and Appearance of Ignorance)
Some have also stated that these wives are from the Hoorul 'Ayn and they gather support for
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More Women in Hell than Men and Their Deficiency in Religion and Intelligence
this from another Hadith which is as follows:
وحدثنا قتيبة بن سعيد حدثنا عبد الواحد يعني ابن زياد عن عمارة بن القعقاع حدثنا أبو
زرعة قال سمعت أبا هريرة يقول قال رسول الله صلى الله عليه وسلم أول من يدخل الجنة ح
وحدثنا قتيبة بن سعيد وزهير بن حرب واللفظ لقتيبة قالا حدثنا جرير عن عمارة عن أبي زرعة
عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم إن أول زمرة يدخلون الجنة على صورة
القمر ليلة البدر والذين يلونهم على أشد كوكب دري في السماء إضاءة لا يبولون ولا
يتغوطون ولا يمتخطون ولا يتفلون أمشاطهم الذهب ورشحهم المسك ومجامرهم الألوة
وأزواجهم الحور العين أخلاقهم على خلق رجل واحد على صورة أبيهم آدم ستون ذراعا في
السماء۔ صحيح مسلم, كتاب الجنة وصفة نعيمها وأهلها, باب أول زمرة تدخل الجنة على صورة
القمر ليلة البدر وصفاتهم وأزواجهم
Abu Hurairah عنه الله رضي reported that Allah's Messenger صلى الله عليه وسلم said: The (members of the) first
group which would get into Paradise will have their faces as bright as stars in the sky. They
would neither pass water, nor void excrement, nor will they suffer from catarrh, nor will they spit,
and their combs would be made of gold, and their sweat will be musk, the fuel of their brazier
will be aloes, and their wives will be large-eyed maidens and their form would be alike as one
single person after the form of their father (Adam) sixty cubits tall. – (Muslim; Book Pertaining to
Paradise, Its Description, Its Bounties and Its Intimates, Chapter of First Group to Enter
Paradise will have Faces Bright as Moon, Their Description and Their Wives)
However there is another Hadith that mentions these wives as " الدنيا نساء من " (from women
of the world), as mentioned in Mirqaat Mafateeh (Daarul Kutub al-'Ilmiyya Beirut, Lebanon;
2001, vol. 3 pg 532) while quoting Tabrani علیه اللہ رحمة . Also, in Durrul Manthur (Markaz
Hajar li al-Buhuth wa al-Dirasaat al-'Arabiyyah wa al-Islamiyyah; 2003, vol.1 pg 214) a Hadith is
quoted which is as such:
وأخرج ابن السكن في المعرفة وابن عساكر في تاريخه عن حاطب بن أبي بلتعة سمعت رسول الله
صلى الله عليه وسلم يقول " يزو جّ المؤمن في الجنة اثنتين وسبعين زوجة سبعين من نساء
الآخرة، واثنتين من نساء الدنيا۔
Rasulullah صلى الله عليه وسلم said, "The Believer will get married in Jannah to 72 wives. 70 (of them) will be from
women of the Aakhirah and 2 from women of the world."
Some have given their explanation that this addition of "from women of the world" was added by
the narrator as part of his understanding regarding who these wives will be. Some others have
also stated that all the Ahadith give the conclusion that at first the majority of the people in Hell
will be women. Afterwards when their punishment is over, they will enter Jannah and this is how
the woman population of Jannah will now be more compared to men and it will be possible for a
person to have more than one wife from the women of the world.
Others have given more explanations to this and thus Allamah Anwar Shah Kashmiri اللہ رحمة
:(320 pg 4 .vol ;Lebanon ,Beirut ,Ilmiyyah'-al Kutub Darul) Bari Faydhul in writes علیه
قلت: و هذه مشاهدة النبي صلى الله عليه وسلم في هذا الوقت, فعلهن كن إذ ذاك أكثرها, و ليس فيه بيان حكم جميع
النساء, و لا مشاهدة جميع الأزمان
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More Women in Hell than Men and Their Deficiency in Religion and Intelligence
"I say, 'This is what the Prophet صلى الله عليه وسلم saw at that time, so perhaps till then, they were majority of the
people in Hell and neither does it include any general ruling on all the women, nor does it
indicate the seeing of women of all times.'"
Another explanation is that it will be a possibility for majority to be women but then Allah will
forgive them and they will thus enter Jannah. This is seen in Mirqaat Mafateeh (Daarul Kutub
al-'Ilmiyya Beirut, Lebanon; 2001, vol. 3 pg 532) as follows:
أو المراد انهن [الأكثر] اهلها بالقوة ثم يعفو الله عنهن هذا
"Or it means that these people (the majority) of Hell are such 'bil-Quwwa' and then Allah
forgives them."
Some would then say that these explanations contradict yet another Hadith in Sahih Muslim
which is as follows:
حدثنا عبيد الله بن معاذ حدثنا أبي حدثنا شعبة عن أبي التياح قال كان لمطرف بن عبد الله
امرأتان فجاء من عند إحداهما فقالت الأخرى جئت من عند فلانة فقال جئت من عند عمران بن
حصين فحدثنا أن رسول الله صلى الله عليه وسلم قال إن أقل ساكني الجنة النساء
"Rasulullah صلى الله عليه وسلم said, "Amongst the inmates of Paradise the women would form a minority." -
(Muslim; Kitabul Riqaq, Chapter of Majority of People of Jannah are the Poor and Majority of the
People of Hell are Women and Fitnah by Women)
Ibn Hajar al-Asqalani علیه اللہ رحمة answers this objection and writes in Fathul Bari (Darul
Ma'rifah, Beirut; vol.6 pg 325):
و يحتمل أن يكون الراوي رواه بالمعنى الذي فهمه من أن كونهن اكثر ساكني النار يلزم منه
أن يكن اقل ساكني الجنة
"And it is possible that the narrator of this Hadith narrated it because he had understood (from
another Hadith which stated that) as most of the people of Hell were women, thus they
necessarily had to be least in Jannah"
Thus the objection is explained away by Hafidh علیه اللہ رحمة that the narrator narrated this
Hadith 'bil-Ma'na' as per his understanding from another Hadith.
It should be understood that this issue is not as plain as reading one Hadith and thinking that
one has reached an understanding of that topic. It is often seen in Muslims, especially in this
day and age of the internet where they have access to a whole lot of information without proper
knowledge, that they read something from here and something from there and think they have
learnt the topic. We have seen how there are a number of Ahadith on this topic and some seem
contradictory. In order to reconcile these Ahadith, the great scholars of Islam have offered a
number of explanations for these Ahadith so that one can understand the true picture.
For a moment we will say that Ahadith teach that the majority of the dwellers of Hell will be
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More Women in Hell than Men and Their Deficiency in Religion and Intelligence
women. Even if this is true, there should be no contention in this matter. One of the two had to
be more in Hell, either the men or the women. It is just as such that women are the majority. If
men had been the majority then people would have questioned 'why are men the majority?' It is
thus not any 'flaw' of Islam that women will form the majority but rather the flaw of the way man
thinks about what is stated.
Secondly to think that this is something which gives men superiority over the women is rather
ridiculous. A man who may boast his superiority and lack behind in following the deen and be
sinful will end up in Hell along with everyone else. One has to worry about themselves rather
than worrying about others. Will this man then point finger at his mother, sister, wife and
daughter and be happy that they have a "better chance" of being in Hell? Every man and
woman has been given the opportunity to save themselves from being the dwellers of Hell and
they should grasp this opportunity instead of worrying how many percentage of women and how
many of men will end up in Hell. How about worrying about how much we have done to ensure
our entrance into Jannah.
Rasulullah صلى الله عليه وسلم, along with the reason has also mentioned a cure. The reason he gave are a
matter of nature of women. Now a woman might say, 'but this is not true as I do not have those
qualities.' Her statement that she does not have those qualities might be true but on what basis
can she say that all the women Rasulullah صلى الله عليه وسلم saw in Hell for this quality did not have those two
qualities in them? The best course of action for one to take is to simply avoid cursing as well as
showing ingratitude. Apart from this, one should also give charity as that helps cleanse our
ill-doings. These cures have been mentioned by Rasulullah صلى الله عليه وسلم for our benefit and one should
focus on securing their Hereafter by using the antidote given to us.
Just like when a person is affected by some illness or born with some deficiency, he goes to the
doctor for the cure and when a cure is advised then the person ensures to act upon it. So even
if we state that all women till the end of time were created with this nature of cursing and
showing ingratitude, the cure is mentioned and one should use it. Why do we waste time
arguing over this instead of securing our Aakhirah?
However, as stated before, scholars have explained the seeming contradictions in the Ahadith
in a number of ways. Four such explanations were mentioned above and will be repeated in a
summarized manner below.
First is that scholars have maintained that it is possible that initially the majority of people in Hell
would be women and later after they have completed their punishment they will end up in
Jannah.
The second explanation is that women will be a majority by possibility but then Allah will forgive
them and they will enter Jannah.
A third possibility is that it refers to the entire number of women from the start of creation to the
end of it. The number of women would be more than the number of men and thus it is not
surprising that the number of women in Hell and Jannah will be higher than the number of men.
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More Women in Hell than Men and Their Deficiency in Religion and Intelligence
Fourth explanation given is that it referred to women till that time at which Rasulullah صلى الله عليه وسلم had
seen them and it does not incorporate all women and does not refer to all times.
All these are all matters of the unseen and the conditions of Hell and Paradise cannot be
explained and understood in their entirety with our limited intellect and knowledge. What we
know is that Allah is Just and will not put in Hell anyone who does not deserve to be in Hell.
Thus it is better to worry about our doings and not give much thought on such issues as to who
will be more in Hell and who will be more in Jannah. May Allah, by His Mercy, save us from the
Hellfire and grant us Jannatul Firdous.
The Deficiency in Intelligence and Religion
Another objection in the Hadith is regarding women being deficient in intelligence and religion.
The concerned part of the Hadith is reproduced below:
"(Rasulullah صلى الله عليه وسلم said), 'I have not seen anyone more deficient in intellect or deen. Yet the mind of
even a resolute man might be swept away by one of you.' They said, 'In what way is our deen
and intellect deficient, Messenger of Allah?' He said, 'Is not the testimony of a woman worth
only half that of a man?' They said, 'Yes.' He said, 'That is how your intellect is deficient. Is it not
so that when a woman is menstruating, she neither prays nor fasts?' They said, 'Yes.' He said,
'That is how her deen is deficient.'" – (Bukhari; Book of Menstruation, Chapter of Menstruating
Women Abstaining from Fast)
The statement in the Hadith regarding the deficiencies are general and do not incorporate
everyone. It is nothing but a fact that a menstruating woman cannot offer Salah. So if a man and
woman live for the same amount of time in the world, the total number of Salah offered by the
man will be more because every month there will be a few days during which the woman will not
be able to pray. But this is a general rule because there are many men who neither offer Salah
nor fast. So obviously compared to them the Salah of a woman who is consistent will be more.
Being deficient is not necessarily something bad and only that deficiency is bad for which one
receives a sin e.g. if one leaves Salah on purpose. Further, even in this 'deficiency' there may
be reward for her.
Allamah Badruddin Abu Muhammad Mahmood bin Ahmad al-'Ayni in 'Umdatul Qari Sharh
Sahih Bukhari (Darul Kutub al-'Ilmiyyah, Beirut, Lebanon; 2001, vol. pg 403
و قال النووي و نقص الدين قد يكون على وجه يأثم به, كمن ترك الصلاة بلا عذر, و قد يكون
على وجه لا يأتم له, كمن ترك الجمعة بعذر, و قد يكون على وجه هو مكلف به كترك الحائض
الصلاة و الصوم. فإن قيل: فإذا كانت معذورة, فهل تثاب على ترك الصلاة في زمن الحيض؟ و إن
كانت لا تقضيها كما يثاب المريض، و يكتب له في مرضه مثل النوافل الصلوات التي كان
يفعلها في صحته. و الجواب الظاهر هذا الحديث انها لا تثاب, و الفرق أن المريض كان يفعلها
بنية الدوام عليها مع اهليته لها, و الحائض ليست كذلك, بل نيتها ترك الصلاة في زمن الحيض
, و كيف لا و هي حرام عليها؟ قلت ينبغي أن يثاب علي ترك الحرام
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More Women in Hell than Men and Their Deficiency in Religion and Intelligence
"Imam Nawawi علیه اللہ رحمة said, Lack of one's deen may be in a way where one commits a
sin, such as the one who leaves Salah without any excuse, or it may be in a way for which one
does not sin, such as the one who leaves Friday Prayer for a valid excuse, or it may also be in a
way one is required to leave such as the menstruating woman leaving Salah and Fast. If one
asks, 'If she has an excuse for leaving Salah during menstruation, does she get rewarded even
if she does not do Qadha just like the sick person who gets the reward for the Nawafil he used
to pray while being healthy?' And the apparent answer is that she does not get rewarded, and
the difference between her and a sick person is that the sick person used to pray with the
intention of praying with consistency and the knowledge that he will be able to do so, while the
woman has the intention of not praying while having the period. And how can she pray when
praying (during menstruation) is Haram on her? I say, 'One should get rewarded for leaving the
Haram.'"
As far as the witness issue and thus deficiency in intelligence is concerned, the ruling of two
women witnesses is also found in the Qur'an in Surah Baqarah. It should be made clear that not
in all matters is the witness of two women required. Such an issue on which there is Ijma' where
two women are required is the issue of financial transactions. This has been explained by Ibn
Qudaamah in al-Mughni (Darul Fikr, Beirut, Lebanon; 1985, vol.10 pg 155-161) where he has
also stated:
قال القاضي: و الذي تقبل فيه شهادتهن منفردات خمسة اشياء: الولادة, و الإستسهال, و
الرضاع, و العيوب تحت الثياب كالرتق و القرن و البكارة و الثيابة و البرص, و إنقضاء
العدة
"Qadhi said: And that in which the witness of only women of accepted is Birth, Crying of the
Child at birth, Rida', 'Uyub under the clothes such as Ratq and Qarn, whether she is a virgin or
not, Baras and the end of Iddah."
Thus it is seen that there are many such cases where man has no knowledge and the witness
of a woman is accepted. As far as the issue of financial dealing is concerned, some have
explained that it has to do with the weakness of the memory of woman in mathematical issues.
Some neuro-psychiatrists have also expressed this but it should be know that one should not be
in favor of trying to justify or express the wisdom of the laws of Shari'ah with the help of science.
This is because science is not absolute but the Wisdom of Allah is Absolute. It should however
be noted that this deficiency that the Hadith talks about is general and not all encompassing.
Mufti 'Aashiq Ilahi علیه اللہ رحمة writes in Anwarul Bayan (Darul Ishaat, Karachi, Pakistan;
2005, vol.1 pg 341):
"This applies to general circumstances since there are many exceptions where women may
possess stronger memories, are more intelligent or better able to express themselves than
men."
Moreover, the Qur'an says in Surah Nur (24) verse 6-9:
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More Women in Hell than Men and Their Deficiency in Religion and Intelligence
و اَل ذَّ يِن ي رَ مْ وُن أ زَ وْ اَج هَ مُ و لَ مَ ي كَ نُ ل هَّ مُ ش هُ دَ اَء إ لِ اَّ
أ نَف سُ هُ مُ ف شَ هَ اَد ةَ أ حَ دَ هِ مِ أ رَ بْ عَ ش هَ اَد اَت ب اِلل هَّ إ نِ هَّ ل مَ نَِ
الص اَّد قِ يِنَ
و اَل خْ اَم سِ ةَ أ نَ ل عَ نْ تَ الل هَّ ع لَ يَ هْ إ نِ ك اَن م نِ ال كْ اَذ بِ يِنَ
و يَ دَ رْ أَُ
ع نَ هْ اَ ال عْ ذَ اَب أ نَ ت شَ هْ دَ أ رَ بْ عَ ش هَ اَد اَت ب اِلل هَّ إ نِ هَّ ل مَ نَِ
ال كْ اَذ بِ يِنَ
و اَل خْ اَم سِ ةَ أ نَ غ ضَ بَ الل هَّ ع لَ يَ هْ اَ إ نِ ك اَن م نِ الص اَّد قِ يِنَ
Those who accuse their wives (of adultery) while they have no witnesses except their own
selves, then the evidence of one of them would be to swear four oaths by Allah that he is
truthful,
and the fifth (oath) that Allah's curse be on him if he is one of the liars.
And it will remove the punishment from the woman if she swears four oaths by Allah that he (the
accuser husband) is certainly one of the liars,
and the fifth (oath) that Allah's wrath be on her if he is one of the truthful.
In this example it is seen that a woman's witness by Li'aan is enough to be accepted over the
husband's oath. Mufti Shafi' Usmani علیه اللہ رحمة in Ma'ariful Qur'an (Maktaba e Darul
'Uloom, Karachi, Pakistan; 2007, vol.6 pg 363) writes:
"When a husband accuses his wife of adultery or refuses to own his child as being legitimate,
and his wife refutes his allegation to be false, and claims for the punishment of false accusation
of eighty stripes to be awarded to him, then the husband will be asked to produce four
witnesses. If the husband produces four witnesses, then the wife will be awarded the
punishment of adultery, and if he could not produce four witnesses, then they will be subjected
to Li'aan, that is first the husband will be asked to testify four times with the wordings given in
the Qur'an to the effect that he is honest, and the fifth time will say that if he was lying, then
Allah's curse be on him.
If the husband hesitates from saying these words, then he should be arrested and asked either
to swear by saying these words five times or accept himself to be a liar. Until he accedes to one
of the two alternatives, he should not be released. If he accepts himself to be a liar, then he
should be awarded the punishment of false allegation of adultery, but, in case he swears by
repeating the required words five times, then the wife be asked to swear five times by uttering
the words given in the Qur'an for this purpose. If she refuses to swear, then she should be put
under arrest until such time that either she swears five times or accepts her guilt of adultery, in
which case she will be awarded the punishment of adultery. In case she agrees to swear and
utters the required words five times, then the process of Li'aan has been completed. This way
they both have escaped the punishment in this world but in the Hereafter, the one who has lied
will suffer the punishment, as Allah knows best who is the liar."
The suggestion that the woman is half a person, because of the requirement for two women as
witness in some issues, is very incorrect. Firstly if woman was something inferior or degraded in
Islam then there would not have been an issue where only a woman's witness would suffice and
9 / 11
More Women in Hell than Men and Their Deficiency in Religion and Intelligence
as seen in the case above, given preference over the man's witness. And if a woman is said to
be half because of certain cases of witness, then where man's witness is not counted, Islam did
not even give that status of half a person to man. Additionally it can also be argued that
normally two men are required to complete the requirement of witness in an issue but in the
case of adultery the requirement is of four men. Then one should also say that man is half a
person as well. Hence such arguments are baseless and do not have any ground to stand
upon.
By not making 'equal' the witness of one woman to one man in certain cases, there is yet
wisdom of Allah. It is not easy to go through the process of being a witness, becoming an
enemy of the person against whom one is becoming a witness and at times even travel from
one city to another to give the shahadah. These are all stressful and difficult matters and Allah
has relieved the woman from such difficulties otherwise it would have been obligatory for the
woman to go through all such hurdles to give testimony as Allah says in the Qur'an in Surah
Baqarah (2) verse 283:
…و لَا ت كَ تْ مُ وُا الش هَّ اَد ةَ و مَ نَ ي كَ تْ مُ هْ اَ ف إَ نِ هَّ آث مِ ق لَ بْ هُ …ُ
"…Do not conceal testimony. Whoever conceals it, his heart is surely, sinful…"
In another Hadith, in Muwatta Imam Malik as well as in Sahih Muslim, it is stated:
حدثنا يحيى عن مالك عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم عن أبيه عن عبد الله
بن عمرو بن عثمان عن أبي عمرة الأنصاري عن زيد بن خالد الجهني أن رسول الله صلى الله
عليه وسلم قال ألا أخبركم بخير الشهداء الذي يأتي بشهادته قبل أن يسألها أو يخبر
بشهادته قبل أن يسألها۔ موطأ مالك، ك تِ اَب ال أْ قَ ضْ يِ ةَ ،ِ ب اَب م اَ ج اَء ف يِ
الش هَّ اَد اَتِ
Rasulullah صلى الله عليه وسلم said, "Shall I not tell you who is the best of witnesses? The one who brings his
testimony before he is asked for it, or tells his testimony before he is asked for it." – (Muwatta
Imam Malik; Book of Judgments, Chapter of Testimonies)
Another Hadith narrated by Abu Musa al-Ash'ari says,
قال رسول اللہ صلى الله عليه وسلم من کتم شھادة اذا دعی الیھا کان کمن شھد بالزور۔ جمع الفوائد بحواله
طبرانی صفه ۲٦ جلد ١
Rasulullah صلى الله عليه وسلم said, "Whosoever is called to give witness and then he conceals it, it is as if he has
given false witness." – (Jama'ul Fawa'id with reference to Tabrani, vol.1 pg 26)
It is but for their ease and comfort that the responsibility of certain things are not put on their
shoulders unless there is a necessity. Where the burden and responsibility is put on the
10 / 11
More Women in Hell than Men and Their Deficiency in Religion and Intelligence
shoulders of one man, there it has been divided among two women.
Conclusion
We live a short life in this world and have a limited amount of time to do good deeds to secure a
place in Jannah with the Mercy of Allah. However, we spend that time dwelling over questions
which have no productive effect on our deeds and in no way help us in the Hereafter. The
history of Islam is full of women with great achievements in different fields. On the witness of
one woman, 'Ayesha عنھا اللہ رضی , we have a great many number of Ahadith on which many
rulings of fiqh are based. Hasan al-Basri علیه اللہ رحمة narrated from his mother Khayrah
رحمة iz'Wa-al Ilyas bint Zulaykha mentions Thanein-ath Aqd-Al .woman a , رحمة اللہ علیھا
worship of blessings dual earned and Makkah of scholars the from narrated who اللہ علیھا
and narration of Hadith. There are many such examples of great women in Islamic history who
excelled in their fields. Our time should not be wasted on contemplating how the Hereafter will
be. Its state will be seen once we are there but while we are here let us not waste time on
asking the question 'Who will be in Jannah or Jahannam?' but let us all ask ourselves 'Will I be
in Jannah or Jahannam?'
واللہ اعلم
11 / 11

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[Yaadein_Meri] URDU......KHAWAB

[Yaadein_Meri] Re: [CTI] KHADIJA bint Khuwaylid

 

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From: Shaista Abdul Kareem <shaista.a@doctor.com>;
To: <Criterion-The-Illuminator@yahoogroups.com>;
Subject: [CTI] KHADIJA bint Khuwaylid
Sent: Sat, Dec 29, 2012 6:53:34 AM

KHADIJA bint Khuwaylid   Khadijah, may Allah be pleased with her, came from a noble family. Her father Khuwaylid had been one of the most honored leaders of their tribe until he was killed in battle. Her husband had also died, leaving her a very wealthy woman. When Muhammad (peace be upon him) was still a young man, she entrusted him with some of her wealth, asking him to trade with it in Syria on her behalf. He was already well known for his honesty, truthfulness and trustworthiness. He returned from Syria after having made a large profit for Khadijah. After hearing his account of the journey, she decided that he would make the best of the husbands, even though many of the most important nobles of the Quraish had already proposed to her and had been refused, and in due course she proposed to him. After the Prophet's uncle, Abu Talib, had given the proposed marriage his blessing, Muhammad and Khadijah were married. At the time of the marriage, the Prophet was twenty-five years old, while Khadijah was forty years old.  For the next fifteen years they lived happily together, and Khadijah bore several children. Their first child, a son whom they named Qasim, died when he was only two years old. Two more sons, called Tayyib and Tahir, were also born, but they too died in their infancy. However, Muhammad and Khadijah also had four daughters who survived: Zaynab, Ruqayya, Umm Kulthum and Fatima. No one except Allah of course, knows more about a man than his wife, both his good and his bad qualities, his strengths and his weaknesses. The more Khadijah came to know about her husband, the more she loved and respected him. Everyone in Makka called him 'al-Amin', which means 'the trustworthy one', and she, more than anyone else, knew how fitting this name was. It became Muhammad's custom each year to spend the month of Ramadan in seclusion and reflection in a cave on the mountain of Hira, which is on the outskirts of Makka. Khadijah would always make sure that he was provided with food and drink during his retreat. Towards the end of one Ramadan, when he was forty and Khadijah fifty-five, Muhammad suddenly appeared at their house in the middle of the night, trembling with fear and saying, "Cover me up, cover me up!" Khadijah was very alarmed to see him in such a state. Quickly she wrapped a blanket around his shoulders and, when he had calmed down, she asked him to describe exactly what had happened. He told her how a being whom he had never seen before - in fact it was the angel Jibril - had suddenly appeared to him while he was asleep and had said, "Read!" "But I cannot read," he had replied, for he was unlettered and could neither read or write. "Read!" the angel had repeated, clasping Muhammad close to his chest. "I cannot read," he had repeated. "Read!" the angel had repeated, firmly embracing him yet again. "What shall I read?" he had asked in desperation, and the angel had replied: Read, in the Name of your Lord who created, created man from a clot, Read, and your Lord is the Most Gracious, Who taught with the pen, taught man what he did not know. (Quran 96:1-5) Although Muhammad (peace and blessings of Allah be upon him) did not fully realize it at the time, this was the beginning of the revelation of the Qur'an; but in that first encounter with the angel Jibril, Muhammad was very frightened, for he did not know who the angel Jibril was or what was happening. He woke up and ran out of the cave only to find Jibril still in front of him, and whenever he turned away from him, there Jibril was in front of him yet again, filling the horizon with his mighty yet beautiful form. "Oh Muhammad," said Jibril eventually, "you are the Messenger of Allah and I am Jibril," and with these words he disappeared from Muhammad's sight. After the angel had disappeared Muhammad (peace and blessings of Allah be upon him) had clambered down the mountain as fast as he could run, not knowing if he was going mad and imagining things, or if he had been possessed by one of the jinn. As she listened to Muhammad's words, Khadijah did not share any of these fears. She realized that something tremendous and awe-inspiring had happened to her husband, and she was certain, knowing him as she did, that he was neither mad nor possessed. "Do not worry," she said, "for by Him who has dominion over Khadijah's soul, I hope that you are the Prophet of this nation. Allah would never humiliate you, for you are good to your relatives, you are true to your word, you help those who are in need, you support the weak, you feed the guest and you answer the call of those who are in distress." When Muhammad (peace and blessings of Allah be upon him) as a little more relaxed, Khadijah took him to see her cousin, Waraqa ibn Nawfal, for he was a man of knowledge, and she was sure that he would be able to explain the meaning of what had just happened to her beloved husband. Waraqa had studied the books of both the Jews and the Christians very closely and he had learned a great deal from many of their wisest people. He knew that the coming of another Prophet had been foretold by both Moses and Jesus, peace be on them, anhe knew many of the signs that would confirm the identity of this Prophet when he appeared. After listening closely to his story, Waraqa, who was both old and blind, exclaimed, "This is the same being who brought the revelations of Allah to Moses. I wish I was young and could be alive whyour people will drive you out." "Will they drive me out?" asked Muhammad. "Yes," replied Waraqa. "No one has come with what you have been given without being treated with enmity; and if I were to live until the day when you are turned out, then I would support you with all my might. Let me just feel your back." So, saying, Waraqa felt between the Prophet's shoulder-blades and found what he was feeling for: a small round, slightly raised irregularity in the skin, about the size of a pigeon's egg. This was yet another of the many signs that Waraqa already knew would indicate the identity of the next Prophet after Jesus, (peace and blessings of Allah be upon him). "This is the Seal of the Prophethood!" he exclaimed. "Now I am certain that you are indeed the Prophet whose coming was foretold in the Torah that was revealed to Moses and in the Injil that was revealed to Jesus, (pbut) You are indeed the Messenger of Allah, and the being who appeared to you on the mountain was indeed the angel Jibril!" Khadijah as both overjoyed and awed to find that her understanding of what had happened on the mountain had been confirmed. Not long after this incident, Muhammad was commanded in a subsequent revelation from Allah, through the angel Jibril, to call people to worship Allah only, and it was at this point that Khadijah did not hesitate in expressing in public what she had now known for certain in secret for some time: " I bear witness that there is no god except Allah," she said, "and I bear witness that Muhammad is the Messenger of Allah." In the years that followed, difficult years in which the leaders of the Quraish did everything in their power to stop the Prophet spreading his message, Khadijah (may Allah be pleased with her) was a constant source of help and comfort to Muhammad (peace be upon him) in the difficulties which he had to face. All her wealth was spent in the way of Allah, helping to spread the message of her husband, helping to free slaves who had embraced Islam, and helping to feed and shelter the community of Muslims that slowly but surely began to grow in numbers and strength. The Quraish were infuriated by the Prophet's success and did everything in their power to discourage both him and his followers, often inflicting awful tortures on them, but without success. The situation became so bad that the Prophet told some of his followers to go to Abyssinia, where their ruler, the Negus, who was a sincere Christian gave them shelter and protection. Eventually there came a time when, as Waraqa had foretold, Muhammad and his followers -along with all the members of his tribe, the Banu Hashim were driven out of the city of Mecca and forced to camp out in a small ravine in the mountains nearby. This happened long after Waraqa had died, and about seven years after that extraordinary night of power in which Muhammad (peace and blessings of Allah be upon him) had received the first revelation of Quran through the angel Jibril. There, while their homes lay empty in Mecca, the Muslims were exposed to the bitterly cold nights of winter and the fiery hot days of summer, with very little food and shelter. No one would buy and sell with the Muslims, or allow their sons and daughters to marry any of them. Fortunately those who secretly sympathized with the Muslims would send what food they could to them whenever the chance arose, sometimes by loading provisions onto a camel or a horse and then sending it off at a gallop in the direction of the camp, hoping that the animal would not stop or get lost before it reached its intended destination. For three years the small Muslim community lived a life of hardship and deprivation, but although they suffered from hunger and thirst, and from exposure to heat and cold, this was a time in which the hearts of the first Muslims were both purified and also filled with the light of knowledge and wisdom. The Muslims knew that they were following the truth, and so nothing else mattered. They did not care what the Quraish did to them or said about them. Allah and His Messenger were enough for them! It was during this period that the Muslims who had sought shelter in Abyssinia returned, only to find the situation even worse than when they had left it. Not long after, many of them returned to Abyssinia, their numbers swelled by those whom the Prophet (peace and blessings of Allah be upon him) had told to accompany them. Finally the boycott was lifted and the Muslims were allowed to re enter the city; but the three years of hardship had taken their toll. First of all the Prophet's uncle, Abu Talib, who was by then more than eighty years old, died; and then a few months later, during the month of Ramadan, Khadijah also died, at the age of sixty-five, may Allah be pleased with her. The Prophet Muhammad (peace and blessings of Allah be upon him) mourned her deeply. They had shared twenty-five years of marriage together and she had given birth to five of his children. Only one of the Prophet's future wives, Maria the Copt, would give him another child, Ibrahim, and he, like Qasim, was destined to die when he was still very young, at the age of eighteen months. Khadijah had been the first to publicly accept Muhammad (peace and blessings of Allah be upon him) as the Messenger of Allah, and she had never stopped doing all she could to help him. Love and mercy had grown between them, increasing in quality and depth as the years passed by, and not even death could take this love away. The Prophet Muhammad (peace and blessings of Allah be upon him) never stopped loving Khadijah, and although he married several more wives in later years and loved them all, it is clear that Khadijah always had a special place in his heart. Indeed whenever 'Aisha, his third wife, heard the Prophet speak of Khadijah, or saw him sending food to Khadijah's old friends and relatives, she could not help feeling jealous of her, because of the love that the Prophet still had for her. Once Aisha asked him if Khadijah had been the only woman worthy of his love. The Prophet (peace and blessings of Allah be upon him) replied: "She believed in me when no one else did; she accepted Islam when people rejected me; and she helped and comforted me when there was no one else to lend me a helping hand." It had been related by Abu Hurairah (may Allah be pleased with him) that on one occasion, when Khadijah was still alive, Jibril came to the Prophet (peace and blessings of Allah be upon him) and said, "O Messenger of Allah, Khadijah is just coming with a bowl of soup (or food or drink) for you. When she comes to you, give her greetings of peace from her Lord and from me, and give her the good news of a palace of jewels in the Garden, where there will be neither any noise nor any tiredness." After the Prophet's uncle, Abu Talib, and his first wife, Khadijah, had both died in the same year, the Prophet Muhammad (peace and blessings of Allah be upon him) and his small community of believers endured a time of great hardship and persecution at the hands of the Quraish. Indeed the Prophet, who was now fifty years old, name this year 'the Year of Sorrow.' In private his dearest wife was no longer present to share his life; and in public the insults that he received from the Quraish multiplied, now that he had no longer had the protection of his dead uncle. Even when he journeyed to Ta'if, a small city up in the mountains outside Mecca, to call its people to worship Allah, he was rejected and stoned by them. It has been related by Aisha that on his way back to Mecca, Jibril appeared to the Prophet (peace and blessings of Allah be upon him) and said, "Allah, may He be exalted and glorified, has heard what the people have said to you and how they have responded to your invitation, and he has sent the angel in charge of the mountains so that you can tell him what you want him to with them." Then the angel in charge of the mountains called out to him and greeted him and said, "O Muhammad, Allah has listened to what your people have said to you. I am the angel in charge of the mountains, and your Lord has sent me so that you can order me to do whatever you want. If you wish, I can bring the mountain of the outskirts of Mecca together so that they are crushed between them." But the Messenger of Allah (peace and blessings of Allah be upon him) said to him, "Rather I hope that Allah will make their descendants a people who will worship Allah alone, without ascribing any partners to him." It was a while after this that tfollowing Surah was revealed: In the name of Allah, the Merciful, the Compassionate By the morning hours, and by the night when it is stillest, Your Lord has not forsake you nor does He hate you, And truly what comes after will be better for you than what has come before, And truly your Lord will give to you so that you will be content. Did he not find you an orphan and protect you? Did he not find you wandering and guide you? Did he not find you destitute and enrich you? So do not oppress the orphan, And do not drive the beggar away, And speak about the blessings of Your Lord. (Quran 93:1-11) And so it happened. After three years of constant struggle, a relative of his, called Khawla, went to him and pointed out that his house was sadly neglected and that his daughters needed a mother to look after them. "But who can take the place of Khadijah?" he asked. "Aisha, the daughter of Abu Bakr, the dearest of people to you," she answered. Abu Bakr (may Allah be pleased with him) had been the first man to accept Islam and he was the Prophet's closest companion. Like Khadijah, he had done all that he could do to help the Prophet (peace and blessings of Allah be upon him), and had spent all his wealth in the way of Allah. However, while the Prophet Muhammad (peace and blessings of Allah be upon him) was now fifty-three years old, Aisha as only a little girl of seven. She was hardly in a position to look after either the Prophet's household or children. "She is very young." Replied the Prophet. Khawla had a solution for everything. She suggested that he marry at the same time a lady called Sawda, the widow of Al-Sakran ibn 'Amr.   http://www.angelfire.com/on/ummiby1/wives1.html#khadija

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[Yaadein_Meri] Numaric in to Word Saudi Riyal convertor XLS file

 

Assalamualaikum All,

 

Please find the attached file and remember me in dua

 

Thanks and regards

 

Nafees

0546782218

 

                          

                                          

                               

 

 

                                           

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