Anas said that God’s Messenger swore he would stay away from his wives for a month. His foot being dislocated, he stayed in an upper room for twenty-nine nights and then came down; and when it was remarked to him that he has sworn to stay away for a month, he replied, “The month has twenty-nine days.”* *This is most probably with reference to the month in question, as it cannot be considered a general statement. Bukhari transmitted it.

Abu Bakr came and asked permission to go in to see the Prophet, but found the people seated at his door, none of them having been given permission. Permission was, however, given to Abu Bakr and he entered. ‘Umar then came forward, and when he had asked and had been granted permission he found the Prophet sitting sad and silent with his wives around him. He told that he decided to say something which would make the Prophet laugh, so he said, “Messenger of God, I wish you had seen the daughter of Kharija when she asked me for extra money and I got up and slapped her on the neck.” God's Messenger laughed and said, “They are around me as you see asking for extra money.” Abu Bakr then got up, went to ‘A’isha and slapped her on the neck, and ‘Umar did the same to Hafsa, both of them saying, “Are you asking God’s Messenger for what he does not possess?” They all replied, “We swear by God that we never ask God’s Messenger for anything he does not possess.” Thereafter he withdrew from them for a month or twenty-nine days. Then this verse came down, “O prophet, say to your wives ... for those who do well among you a great reward” (Al-Qur’an 33:28 f). He then went first to ‘A’isha and said, “I want to propound something to you, ‘A’isha, but wish no hasty reply before you consult your parents.” When she had asked him what it was and he had recited the verse to her she said, “Shall I consult my parents about you, Messenger of God? Nay, I choose God, His Messenger, and the final abode; but I ask you not to tell any of your wives what I have said.” He replied, “Not one of them will ask me without my informing her. God did not send me to be harsh or cause harm, but sent me to teach and make things easy.” Muslim transmitted it.

Being jealous of the women who offered themselves to God's Messenger I asked, “Does a woman offer herself?” Then when God most high sent down, “You may defer any of them you wish and take to yourself any you wish, and if you desire any you have set aside no sin is chargeable to you” (Al-Qur’an 33:51) said, “It seems to me that your Lord hastens to satisfy your desire.” (Bukhari and Muslim.)

'A'isha told that when she was with God's Messenger on a journey she raced him on foot and beat him, but when she grew she raced him and he beat her. He said, “This makes up for that beating." Abu Dawud transmitted it.

She reported God's Messenger as saying, “The best of you is he who is best to his family, and I am the best among you to my family. When one of you dies speak no ill of him." Tirmidhi and Darimi transmitted it, and Ibn Majah transmitted it up to “to my family” on the authority of Ibn ‘Abbas.

Anas reported God’s Messenger as saying, “When a woman observes the five times of prayer, fasts during Ramadan, preserves her chastity and obeys her husband, she may enter by any of the gates of paradise she wishes.”* * A way of saying nothing will prevent her from entering paradise. Abu Nu'aim transmitted it in al-Hilya.

Abu Huraira reported God’s Messenger as saying, “If I were to order anyone to prostrate himself before another, I would order a woman to prostrate herself before her husband." Tirmidhi transmitted it.

Umm Salama reported God’s Messenger as saying, “Any woman who dies when her husband is pleased with her will enter paradise." Tirmidhi transmitted it.

Talq b. ‘Ali reported God’s Messenger as saying, “When a man calls his wife to satisfy his desire she must go to him even if she is occupied at the oven.” Tirmidhi transmitted it.

Mu'adh reported the Prophet as saying that no woman annoys her husband in this world without his wife among the large-eyed maidens saying, “You must not annoy him. God curse you! He is only a passing guest with you and is about to leave you to come to us.” Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a gharib tradition.

“Messenger of God, what right can any wife demand of her husband?’’ He replied, “That you should give her food when you eat, clothe her when you clothe yourself, not strike her on the face, and do not revile her or separate from her except in the house” (Al-Quran 4:34). Ahmad, Abu Dawud and Ibn Majah transmitted it.

Laqit b. Sabira told that he said, “Messenger of God, I have a wife who has something in her tongue,” meaning foul speech. He told him to divorce her, but when he replied that he had a son from her and she was a companion, he said, “Give her a command (meaning give her an exhortation), and if there is any good in her she will accept it; but do not beat your wife as you would beat your young slave-girl.” Abu Dawud transmitted it.

Iyas b. ‘Abdallah reported God’s Messenger as saying, “Do not beat God’s handmaidens;” but when ‘Umar came to God’s Messenger and said, “The women have become emboldened towards their husbands,” he gave licence to beat them. Then many women went round God’s Messenger’s family complaining of their husbands, and he said, “Many women have gone round Muhammad’s family complaining of their husbands. Those are not the “best among you.” Abu Dawud, Ibn Majah and Darimi transmitted it.

Abu Huraira reported God’s Messenger as saying, “He who makes a wife disaffected towards her husband or a slave towards his master is not one of us.” Abu Dawud transmitted it.

‘A’isha reported God’s Messenger as saying, “Among the believers who show most perfect faith are those who have the best disposition, and are kindest to their families." Tirmidhi transmitted it.

Abu Huraira reported God’s Messenger as saying, “The believers who show the most perfect faith are those who have the best disposition and the best of you are those who are best to their wives.” Tirmidhi transmitted it, saying this is a hasan sahih tradition, and Abu Dawud transmitted it up to “disposition.”

'A’isha told that when God’s Messenger arrived after the expedition to Tabuk or Hunain the wind raised an end of a curtain which was placed before her storeroom, revealing some dolls which belonged to her. He asked her what this was and she replied that they were her dolls. Among them he saw a horse with wings made of rags and asked what that was that he saw among them. She told him that it was a horse, and when he asked what it was that it had on it and she replied that it had wings, he said, “A horse with wings!” She replied, “Have you not heard that Solomon had horses with wings?” She said that he laughed so heartily that she could see his back teeth. Abu Dawud transmitted it.

I went to al-Hira and saw them prostrating themselves before a satrap of theirs, so I said, “God’s Messenger has most right to have prostration made before him.” When I came to God’s Messenger I said, “I went to al-Hira and saw them prostrating themselves before a satrap of theirs, but you have most right to have people prostrating themselves before you.” He replied, “Tell me; if you were to pass my grave, would you prostrate yourself before it?” Then when I said that I would not, he replied, “None of you must do it. If I were to command anyone to make prostration before another I would command women to prostrate themselves before their husbands, because of the special right over them given to the husbands by God.” Abu Dawud transmitted it, and Ahmad transmitted it on the authority of Mu'adh b. Jabal.

‘Umar reported the Prophet as saying, “A man should not be asked about why he beat his wife.” Abu Dawud and Ibn Majah transmitted it.

“As for her statement that I make her break her fast when she is observing it, she keeps on fasting, and I am a young man who cannot contain himself.” God’s Messenger said, “A woman may fast only with her husband’s permission.”* He continued: “As for her statement that I do not pray till the sun rises; I belong to a family which has such a reputation, hardly awakening till the sun rises.” He said, “Then when you awake, Safwan, you must pray.” * This refers to fasting which is not obligatory. Abu Dawud and Ibn Majah transmitted it.

'A’isha said that once when God’s Messenger was with a number of the Emigrants and Helpers a camel came and prostrated itself before him. Thereupon his companions said, “Messenger of God, beasts and trees prostrate themselves before you, but we have most right to do so.” He replied, “Worship your Lord and honour your brother. If I were to order any one to prostrate himself before another, I would order a woman to prostrate herself before her husband; and if he were to order her to convey stones from a yellow mountain to a black one, or from a black mountain to a white one, it would be incumbent on her to do so.” Ahmad transmitted it.

Ibn ‘Abbas told that the wife of Thabit b. Qais came to the Prophet and said, “Messenger of God, I do not reproach Thabit b. Qais in respect of character or religion, but I do not want to be guilty of infidelity* regarding Islam.” God’s Messenger asked her if she would give him back his garden, and when she replied that she would, he told him to accept the garden and make one declaration of divorce. * Meaning she did not like him and so was afraid she might not show him the respect due to a husband. Kufran, translated ‘infidelity’, can also mean ‘ingratitude’. Bukhari transmitted it.

'Abdallah b. ‘Umar said he divorced a wife of his while she was menstruating and that when ‘Umar mentioned the matter to God’s Messenger he became angry and said, “He must take her back and keep her till she is purified, then has another period and is purified. If it then seems good to him to divorce her he may do so when she is pure from the menstrual discharge before having intercourse with her, for that is the period of waiting which God has commanded for the divorce of women.” A version has, “Command him to take her back, then divorce her when she is pure from the menstrual discharge, or pregnant.” (Bukhari and Muslim.)

‘A’isha said that God’s Messenger gave them their choice and they chose God and His Messenger; so that was not reckoned as counting in any way to their divorce. (Bukhari and Muslim.)

One makes atonement for something he has made unlawful for himself.* You have had a good example in God’s Messenger. * i.e. something not in itself unlawful. It is treated like an oath for breaking which atonement must be made. The Prophet’s example refers to his withdrawing from his wives for a period. (Bukhari and Muslim.)

The Prophet used to spend time with Zainab daughter of Jahsh and that he once drank honey at her house, so Hafsa and she agreed that the one whom the Prophet visited first should say, “I notice that you have an odour of the gum of the mimosa.* Have you eaten some?” When he visited one of them and she said that to him he replied, “Don’t worry; I drank some honey at the house of Zainab daughter of Jahsh, but I swear that I shall not do it again. Do not tell anyone of that.” [He said this] desiring to please his wives, and then there came down, “O prophet, why do you hold to be forbidden what God has made lawful for you, desiring to please your wives? (Al-Qur’an 66:1). *Maghafir; plural of Mughfur, is here used. It is the gum of a kind of mimosa called ‘urfut, the odour of which is unpleasant. (Bukhari and Muslim.)

Thauban reported God's Messenger as saying, “If any woman asks her husband for divorce without some strong reason the odour of paradise will be forbidden to her.” Ahmad, Tirmidhi, Abu Dawud, Ibn Majah and Darimi transmitted it.

Ibn ‘Umar reported the Prophet as saying, “The lawful thing which God hates most is divorce.” Abu Dawud transmitted it.

‘Ali reported the Prophet as saying, “There is no divorce before marriage, no manumission till one has possession, no continuous fasting, no orphan hood after the age of puberty, no suckling after weaning, and no silence all day up to the night”.* * Observing a complete day's silence as a religious practice is rejected. It is transmitted in Sharh as-sunna.

‘Amr b. Shu'aib, on his father’s authority, said his grandfather reported God’s Messenger as saying, “No descendant of Adam may make a vow about what he does not possess, or set free what he does not possess, or divorce what he does not possess.” Tirmidhi transmitted it, and Abu Dawud added, “or sell what he does not possess.”

Rukana b. 'Abd Yazid said he divorced his wife Suhaima absolutely and when the Prophet was informed of that he said, “I swear by God that I meant it to be only a single utterance of divorce.” God’s Messenger asked him if that was so, and when he assured him that it was, he restored her to him. Then he divorced her the second time in the time of ‘Umar and the third time in the time of ‘Uthman. Abu Dawud, Tirmidhi, Ibn Majah and Darimi transmitted it, but only Abu Dawud mentioned the second and third time (See Abu Dawud’s Sunan, Talaq, 14).

marriage, divorce and taking back a wife after a divorce which is not final.” Tirmidhi and Abu Dawud transmitted it, Tirmidhi saying this is a hasan gharib tradition.

‘A’isha told of hearing God’s Messenger say, “There is no divorce or emancipation in case of ighlaq." It is said that the meaning of ighlaq is “constraint”. Abu Dawud and Ibn Majah transmitted it.

Abu Huraira reported God’s Messenger as saying, “Every divorce is allowable except that by an idiot or one whose mind is deranged.” Tirmidhi transmitted it, saying this is a gharib tradition, and ‘Ata’ b. ‘Ajlan, the transmitter, is a weak authority whose traditions are rejected.

a sleeper till he awakes, a boy till he reaches puberty, and an idiot till he is restored to reason.” Tirmidhi and Abu Dawud transmitted it. Darimi transmitted it on the authority of 'A’isha, and Ibn Majah on the authority of both (i.e. ‘Ali and ‘A’isha’)

‘A’isha reported God’s Messenger as saying, “The divorce of a slave-woman consists in saying it twice, and her 'idda period is two courses.” Tirmidhi, Abu Dawud, Ibn Majah and Darimi transmitted it.

Abu Huraira reported the Prophet as saying, “Women who withdraw themselves from their husbands and women who persuade their husbands to divorce them for a compensation are hypocrites.”* *This type of separation should be by mutual consent. Nasa’i transmitted it.

Nafi’ quoted a client to Safiya daughter of Abu ‘Ubaid to the effect that she got a divorce from her husband in return for everything she possessed and that ‘Abdallah b. ‘Umar made no objection to that. Malik transmitted it.

Mahmud b. Labid told that when God’s Messenger was informed about a man who had divorced his wife declaring it three times without any interval between them, he arose in anger and said, “Is sport being made of the Book of God who is great and glorious while I am among you?" As a result a man got up and said, “Messenger of God, shall I kill him?" Nasa’i transmitted it.

‘A’isha told that the wife of Rifa'a al-Qurazi came to God's Messenger and said, “I was married to Rifa’a but he divorced me, making my divorce irrevocable. Afterwards I married ‘Abd ar-Rahman b. az- Zubair, but all he possesses is like the fringe of a garment.” He asked her whether she wanted to return to Rifa'a, but when she replied that she did, he said, “You may not until ‘Abd ar-Rahman and you have experienced the sweetness of intercourse with one another.” (Bukhari and Muslim.)

‘Abdallah b. Mas'ud said that God’s Messenger cursed the man who made a woman lawful for her first husband and the one for whom she was made lawful.* * This refers to an arrangement to marry a divorced woman and to divorce her after having intercourse so that the one who had divorced her might remarry her. Darimi transmitted it, and Ibn Majah transmitted it on the authority of 'Ali Ibn ‘Abbas and ‘Uqba b. ‘Amir.

Sulaiman b. Yasar said he met over ten of the companions of God’s Messenger all of whom said that the one who swears to stay away from his wife must be made to return to her or divorce her at the end of the period. It is transmitted in Sharh as-sunna.

Abu Salama told that Sulaiman b. Sakhr, also called Salama b. Sakhr al-Bayadi, made his wife like his mother’s back* to him till the end of Ramadan, but when only half the month had gone he had inter-course with her during the night and went to God’s Messenger and mentioned that to him. He told him to set free a slave, but he replied that he could not get one; so he told him to fast two consecutive months, but he replied that he was unable to do that; he then told him to feed sixty poor people, but he replied that he did not possess the means, God’s Messenger then said to Farwa b. ‘Amr, “Give him that ‘araq (i.e., a date-basket holding fifteen or sixteen sa’s) (Cf. page 426) in order that he may feed sixty poor people.” Tirmidhi transmitted it. *I have retained the Arabic idiom in the translation. The phrase is said to have been used as a kind of divorce in pre-Islamic times, meaning that intercourse with the woman is being considered as intercourse with one’s mother.

Sulaiman b. Yasar on the authority of Salama b. Sakhr, reported the Prophet as saying about one who vows to make his wife like his mother’s back and has intercourse with her before making atonement, “There is one atonement.”* * Atonement for breaking the vow should be made before doing so, but if the vow is broken then the same atonement is enough. Tirmidhi and Ibn Majah transmitted it.

‘Ikrima told on the authority of Ibn ‘Abbas that a man who had vowed to make his wife like his mother’s back had intercourse with her before making atonement, so he went to the Prophet and mentioned that to him. He asked him what had induced him to do that and he replied, “Messenger of God, I saw the whiteness of her silver anklets in the moonlight and could not restrain myself from having intercourse with her.” God's Messenger laughed and ordered him not to go near her till he had made atonement. Ibn Majah transmitted it, and Tirmidhi transmitted something similar, saying this is a hasan sahih gharib tradition. Abu Dawud and Nasa’i transmitted something similar both with a full isnad and in mursal form, Nasa’i saying that the mursal version is nearer the truth than the one with a full isnad.

“Tell me about a man who finds a man along with his wife. Should he kill him and then be killed by you¹, or how should he act?’’ He replied, “A revelation has been sent down about you and your wife², so go away and bring her.” Sahl said that they cursed one another in the mosque and that he was along with the people who were with God’s Messenger. Then when they finished ‘Uwaimir said, “I shall have lied against her, Messenger of God, if I keep her,” and pronounced her divorce three times. God’s Messenger then said to the people, “Look, and if she bears a child which is black, and has very black eyes, large buttocks and fat legs, I cannot but imagine that ‘Uwaimir has spoken the truth about her; but if she bears a reddish child like the lizard with red spots (wahara), I cannot but imagine that ‘Uwaimir has lied against her.” She gave birth to a child like that described by God’s Messenger in declaring that ‘Uwaimir had spoken the truth, and afterwards its lineage was traced to its mother. (Bukhari and Muslim.) 1. Some texts read as translated above; others use the third person, with reference to the family of the man and their revenge for killing him. 2. Al-Qur'an 24:6.

Ibn ‘Umar said that the Prophet made a man and his wife invoke curses when the man disowned her child, and separated them and attributed the child to the woman. In his tradition transmitted by both of them it says that God's Messenger exhorted and admonished the man and informed him that punishment in this world is easier than that in the next. He then summoned the woman and exhorted and admonished her and told her that punishment in this world is easier than that in the next. (Bukhari and Muslim.)

He reported the Prophet as saying to two who were invoking curses regarding one another, “Your reckoning is in God’s hands, for one of you is lying.” He then told the man that he could not remarry her, whereupon he said, “Messenger of God, what about my property?”* He replied, “There is no property for you. If you have spoken the truth, it is the price of your having had the right to intercourse with her; and if you have lied against her, it is more remote still from you than she is.” * Referring to the dower be had paid. (Bukhari and Muslim.).

Hilal b. Umayya accused his wife in the Prophet’s presence of having committed adultery with Sharik b. Sahma'. When the Prophet told him that he must produce evidence or receive punishment on his back, he said, “Messenger of God, when one of us sees a man having intercourse with his wife, must he go and seek evidence?” But the Prophet merely replied that he must produce evidence or receive punishment on his back. Hilal then said, “By Him who sent you with the truth, I am speaking truly. May God send down something which will free my back from punishment!” Then Gabriel descended and brought down to him, “And those who make charges against their spouses,” reciting till he reached, “if he is one of those who speak the truth” (Al-Qur’an 24:6-9).Then Hilal came and gave testimony and the Prophet was saying, “God knows that one of you is lying. Will one of you repent?” Then the woman got up and testified, but when she was about to do it a fifth time they stopped her and told her that it would be the deciding one. Ibn ‘Abbas told that she then hesitated and drew back, so that they thought she would renounce what she had said; but thereafter she said, “I shall not disgrace my people forever,” and went on with her declaration. The Prophet told them to look and see whether she gave birth to a child with eyes looking as if they had antimony in them, wide buttocks and fat legs, for if she did, Sharik b. Sahma' would be its father. Then when she gave birth to a child of that description the Prophet said, “If it were not for what has already been stated in God’s Book, I would have dealt severely with her.” Bukhari transmitted it.

Abu Huraira told that Sa'd b. ‘Ubada asked, “If I were to find a man with my wife, should I not touch him before bringing four witnesses?” Then when God’s Messenger replied that that was so, he said, “By no means. I swear by Him who has sent you with the truth that I would take my sword to him before that.” God’s Messenger said, “Listen to what your chief says. He is jealous of his honour, but I am more jealous than he is and God is more jealous than I am.” Muslim transmitted it.