Luminous quotes

One of you gathers his creation in his mother’s womb for forty days as a sperm, then he becomes a clot like that, then he becomes an embryo like that, then the angel is sent and the spirit is breathed into him and he is commanded with four words to write down his livelihood, his lifespan, his work, whether he is miserable or happy. By the One besides whom there is no god, one of you will do the work of the people of Paradise until there is only an arm’s length between him and it, then what is written overtakes him and he does the work of the people of Hell and enters it. People of Paradise and enter it

Whoever introduces something into this matter of ours that is not part of it, it will be rejected

Whoever does something that is not according to our command, it will be rejected

O Aisha, I was to you like Zara’s father to Zara’s mother, except that Zara’s father divorced and I do not divorce

The Messenger of God, may God bless him and grant him peace, and I used to take a bath from one vessel, and he would take my initiative and I would take his time until he said, “Leave it for me,” and I would say, “Leave it for me.”

The Prophet, may God’s prayers and peace be upon him, used to kiss and hold hands while he was fasting, and he used to guide you to his Lord

The Prophet, may God’s prayers and peace be upon him, kissed one of his wives, then went out to pray and did not perform ablution. He said, “Who is ‘Urwa” but you, and she laughed.

I asked her: Does a woman eat with her husband while she is menstruating? Yes, the Messenger of God, may God’s prayers and peace be upon him, would invite me to eat with him while I was naked. He would take the arak and swear to me about it and I would sweat from it, then I would put it down. He would take it and sweat from it and put his mouth where I put my mouth from the arak. He would call for a drink and swear to me in it before he drank from it. He would take it and drink from it, then I would put it down and he would take it and drink from it and put his mouth where I put my mouth from the cup.

I loved to enter the house and pray in it, so the Messenger of God, may God bless him and grant him peace, took my hand and brought me into the stone. He said, “Pray in the stone. If you want to enter the house, it is a piece of the house. Your people restricted themselves when they built the Kaaba, so they took it out of the house.”

We went out to do nothing but Hajj, but when we were in a state of hajj, the Messenger of God, may God bless him and grant him peace, entered upon me while I was crying. He said, “What is the matter with you?” I said, “Yes.” He said, “This is a matter that God has decreed for the daughters of Adam. So fulfill what the pilgrim decrees, except that you do not circumambulate the Kaaba.” She said, “And the Messenger of God, may God bless him and grant him peace, sacrificed cows on behalf of his wives.”

The Messenger of God, may God’s prayers and peace be upon him, was sitting, and we heard a commotion and the voice of two boys. Then the Messenger of God, may God’s prayers and peace be upon him, stood up and found an Abyssinian giving birth and the boys around her. He said, “O Aisha, come and look.” So I came and placed Hayya on the shoulders of the Messenger of God, may God’s prayers and peace be upon him, and I started looking at her from between the shoulder to his head. He said to me, “Am I satisfied, as for my fullness.” She said, so I started saying “No” to see my status with him.

I said, O Messenger of God, what do you think if you went down to a valley and in it there was a tree from which food had been eaten, and you found a tree from which it had not been eaten, which of it would you feed your camels? He said about the one from which it had not been fed.

The Messenger of God, may God bless him and grant him peace, said to me, “I know if you are satisfied with me and if you are angry with me.” She said, “How do you know that?” He said, “But if you are satisfied with me, then you say, ‘No, by the Lord of Muhammad,’ and if you are angry with me, I say, ‘No, by the Lord of Abraham.’ She said, ‘Yes, by God, O Messenger of God. I will not abandon anything except your name.’”

When the Prophet, may God’s prayers and peace be upon him, prayed, if I was awake, he would speak to me, otherwise he would return to prayer until the call to prayer was given

It indicates that when women speak, their conversation is mostly only about men, and this is in contrast to men, as most of their conversation is related to matters of livelihood.

And do not backbite one another

Do you know what backbiting is? They said: God and His Messenger know best. He said: Your brother reminded you of something he hates. It was said: What do you think if my brother has what I say? He said: If what you say is true, then you have backbited him, and if it is not, then you have betrayed him.

O Messenger of God, Abu Sufyan is a stingy man, and he does not give me enough for me and my children except what I took from him, and he does not know. He said: Take what is sufficient for you and your child, according to what is reasonable.

Some scholars have inferred from this hadith that mentioning evil and defect if someone mentions it in a way that he does not know by name or by name is not backbiting. Rather, backbiting is referring to a specific person with something that he dislikes. The Prophet, may God’s prayers and peace be upon him, narrated about some of these women what they mentioned about the faults of their husbands, and he does not narrate about himself or others, may God’s prayers and peace be upon him, except what is permissible and permissible.

Among the jurisprudence is that it is permissible to talk about past nations, obsolete generations, and past centuries, and give proverbs about them, because in its history, it is a source of consideration for the one who considers it, insight for the discerning person, and extracting benefit for the extensive researcher. In this hadith, especially if he tells it to women, there is benefit in urging loyalty to the maidens, lamenting the shortness of the eye and heart towards them, and giving thanks for all their actions and being kind to them, like the case of Umm Zur’a and what was shown of her admiration for Abu Zur’a and her praise of him and all his family, and her gratitude for his kindness to her. And her belittling everything after that, and because of her story, brought about the hadith, as it happened and is explained in some narrations, with what it contains of introducing the patience of others whose husbands we have condemned, and informing them of what they endured due to their bad treatment and the ferocity of their morals, so that women whose experience of patience may be imitated by this.

I was shown the Fire, and most of its inhabitants were women who disbelieved. It was said: Do they disbelieve in God? He said: They disbelieve in their husbands and disbelieve in benevolence. Then she saw something in you and said: I have never seen anything good in you.

If that was the case, you would not sweeten it for him or you would not make it sweet for him until he tasted your honey

This is what you claim, and by God, it is more like a crow to a crow than a crow

You have had a good example in the Messenger of God

If there is good in you, share it with the people closest to you, and let them be the first to benefit from this good. This is the opposite of what some people do today. You will find them to have bad behavior with their family and good behavior with others, and this is a grave mistake. Your family is more deserving of good behavior. Be good to them because they are the ones who are with you day and night, secretly and publicly. If something happens to you, they get hurt with you, and if you are happy, they are happy with you, and if you are sad, they are sad with you. So, your treatment with them will be better than your treatment with foreigners. The best of people are the best to their family.

If someone whose religion and character please you proposes to you, marry him

The bankrupt among my nation will come on the Day of Resurrection with prayer, fasting, and zakat, and he will come cursing this one, slandering this one, eating this one’s money, shedding this one’s blood, and beating that one. Then he will be given this one of his good deeds and this one of his good deeds. If his good deeds are exhausted before he pays off what he owes, some of their sins will be taken and thrown upon him, then he will be thrown into the Fire.

It is better to leave your heirs wealthy than to leave them poor begging people, and you will not spend anything seeking the pleasure of God except that you will be rewarded for it, even what you put in your wife’s mouth.

And about one of you’s honesty, they said, “O Messenger of God, does one of us fulfill his desire and have a reward for it?” He said, “Have you seen that if he fulfilled it in something forbidden, there would be a sin on him for it? Likewise, if he fulfilled it in what was lawful, he would have a reward.”

When I saw the Prophet, may God’s prayers and peace be upon him, having a good soul, I said, “O Messenger of God, pray to God for me.” He said, “O God, forgive Aisha’s past and future sins, what she concealed and what she announced.” Aisha laughed until her head fell in her lap from laughter. The Messenger of God, may God’s prayers and peace be upon him, said to her: “Does my supplication please you?” She said, “What is the matter with me that your supplication does not please me?” He said, “By God, it is for my supplication for my nation in every prayer.”

Two people did not communicate and there was a separation between them except due to a sin committed by one of them

This hadith is great and full of benefits. It was singled out for authorship. Abu al-Qasim ibn Hibban, al-Qadi and ibn Qutaybah singled it out, but the scholars only classified it because of the many benefits and details that are rarely found in others combined.

My father, may God have mercy on him, wanted me to memorize this hadith when I was young because of its many benefits and beautiful words

In summary, the speech of these women is eloquent speech, correct wording, eloquent purposes and expression, exquisite in metaphor and allusion, high in simile and metaphor. Some of them are more eloquent in speech, louder in hand, more lengthy, and more capable in their base, origin, and speech. Some of them have more elegance and preamble, and more delicate footnotes and clear dreams, and some of them are truer in eloquence in tone and clearer in statement. An argument that is more subtle in eloquence and brevity is an argument. If you contemplate the words of Umm Zar’ah, you will find it despite its many chapters and lack of curiosity. He chose the words and has clear features among the divisions. His words have measured their meanings, established their rules, constructed their foundations, given a place for some of them in eloquence, and deposited them from the Creator as a supplication. And if you glimpse the words of the Ninth, the owner of the pillars, the pendants, and the ashes, you are acquainted with the art of eloquence that is comprehensive, and the knowledge of eloquence is a lifter, and the most concise and intentional is a knock-off.

11 women sat So we pledged and contracted Do they not conceal anything from their husbands? She said the first My husband had sloppy camel meat On top of a rugged mountain It is not easy to rise Not fat, so it moves She said the second My husband, I don't care about him I'm afraid I won't let him go If I remember him, I remember his reward and reward She said the third My adoring husband If I speak, I will release If I remain silent, I will comment She said the fourth My husband is Kalil Tihama There is neither heat nor comfort No fear or boredom She said the fifth If my husband enters, he will be a leopard And if a lion comes out He is not asked about what he promised She said six My husband ate wraps If he drinks, he will be relieved And if he lies down, he will recover And the palm does not enter To teach broadcasting She said the seventh My husband is afraid of me Or gaya Apply Every alternative to this Shajak or Falak Or collect both for you She said eight My husband touches me Touch the rabbit And the wind is the smell of grapes She said nine My husband is a high-ranking man Long-lasting Great ash The house is close to the club She said ten o'clock My husband is Malik And what's wrong with you? What's better than that? He has many blessed camels Few theatres Few theatres Few theatres If we hear Al-Mizhar's voice I am sure that they are your threat I am sure that they are your threat She said eleven My husband is a father of sow And he is not the father of Zaraa People of my ear jewelry And it was filled with fat from my genitals And it was filled with fat from my genitals And he made me smile So I shouted to myself He found me among the people of Ghanimah Bashaq So he placed me among the people of Saheel And I trample, and trample, and purify Then I say Don't be ugly And I lie down and it becomes morning And I drink and I get sick My father's mother planted My father's mother did not plant anything Akumha Raddah And her house is spacious Ibn Abi Zar'a Ibn Abi did not plant anything His bed is amused To bevel And an arm fills him Daughter of Abu Zara My father’s daughter did not plant anything Her father volunteered And her mother volunteered And he filled her cover And her neighbour's anger My father's slave girl What is my father’s slave girl? Don't broadcast our conversation Instantly And do not destroy our wife Neqtatha Do not fill our house Nesting Our nesting house she said Abu Zar' came out And the stakes are churning He found a woman with her She has two sons like cheetahs They play from below her waist Bermantine So he divorced me and married her So I got married after him A secret man Shreya rode And he took it in writing He bestowed blessings on me Shreya rode He gave me every scent A pair And he said Whole or transplant And see your family If you collect everything He gave me What amounted to the smallest vessel My father planted Aisha, may God be pleased with her, said The Messenger of God said to me May God bless him and grant him peace I was like my father to you Narrated by Al-Bukhari and Muslim

O Aisha, I was like my father, Zara, to my mother, except that Zara’s father divorced, and I do not divorce

What is correct in this hadith is that it is all from the words of Aisha, may God be pleased with her, except for the saying of the Prophet, may God bless him and grant him peace, to her: “I am to you like the father of Zar’a to the mother of Zar’a.” This is what is agreed upon among the people of authenticity.

Upon your messengers, she is Safiyya bint Huyay

Satan reaches the level of blood from a person, and I was afraid that he would throw something into your hearts

As for Safiyya Thabit’s report, it is authentic, and both of them indicate that it is permissible for a wife to talk to her husband during his i’tikaf at night, and he is the same person.

It includes knowledge of good treatment with one’s family and the desire to talk to them in a way that is not sinful

A man’s good treatment with his family, keeping them company, and desiring to talk to them about things that are not sinful, as the Prophet, may God’s prayers and peace be upon him, did here with his conversation with Aisha and those of his wives who were with her with the news of these women.

In that are pleasing to your Lord, love for your family, enrichment for your wealth, and prosperity for your life

A person must love his family so that he becomes the most beloved to them

Woe to you, what prevents me from listening to her, and she is the one to whom God listened. He revealed about her what was revealed. God has heard the words of the woman who argues with you about her husband, so I have no right to listen to the one whom God listened to from her.

Umm Sulaim came to the Messenger of God, may God bless him and grant him peace, and said to him while Aisha was with him, O Messenger of God, that a woman sees what a man sees in a dream, so she sees in herself what a man sees in himself, so Aisha said, O Umm Sulaim, the women rubbed your right hand, so he said to Aisha, but you, so she rubbed your right hand. Yes, let Umm Sulaim bathe if she sees that.

Aisha’s statement to Umm Sulaym exposed women, meaning she revealed their secrets and what they concealed, such as the need for men and having wet dreams

This indicates that it is their custom to conceal such things. The Mother of the Believers disliked for men to know that a woman desires a man and that what happens to a man happens to her in sleep, because this is something that a woman is usually ashamed of.

A woman greatly admires a man’s heroism because her ability is less than what men are capable of, and because she sees in the heroism of her husband and kinship what reassures her of the evil of attacks and raids.

On the authority of Asmaa, may God be pleased with her, that a woman said, O Messenger of God, I have a co-wife. Is there any blame on me if I am satisfied with my husband other than what he gives me? So the Prophet, may God bless him and grant him peace, said: He who is satisfied with what he has not been given is like a false garment.

On the authority of Aisha, may God be pleased with her, she said: The Messenger of God, may God’s prayers and peace be upon him, said to me, “I know if you are satisfied with me and if you are angry with me.” She said, “I said, ‘How do you know that?’ He said, ‘But if you are satisfied with me, then you say, ‘No, by the Lord of Muhammad,’ and if you are angry with me, I say, ‘No, by the Lord of Abraham.’ She said, ‘Yes, by God, O Messenger of God. I will not abandon anything but your name.’”

There are three destroyers: miserliness, obedience, followed desires, and a person’s admiration for himself, including horses, and three things that save us: justice in contentment and anger, and purposefulness in wealth and poverty.

My husband is the meat of a dried-out camel on the top of a mountain, neither easy for him to rise nor fat for him to move

It describes the lack of goodness and its distance from the few as the thing in the lack of a mountain that is difficult and can only be achieved with hardship

This woman described her husband as being miserly and lacking in goodness, and his lack of goodness despite his lack of goodness, like lean or spoiled meat, which he abstains from and does not ask for, so how about if he is at the top of a difficult, rugged mountain or a creek of trampled sand, on which it is not possible to walk, and he cannot obtain it except with difficulty.

Do not marry a miser or deal with someone

Who is your master, O Banu Salamah? We said to Jad bin Qais that we should be stingy with him. He said, “What disease is worse than stinginess?” Rather, your master is Omar bin Al-Jamuh.

Miserliness may be caused by reprehensible morals, even if it is a pretext for every reprehensible moral, and four morals are not included in it, which are greed, evil, mistrust, and withholding rights.

As for denying rights, the miser’s soul does not allow separation from its beloved, nor is it led to abandon what it desires. It does not submit to what is right, nor does it respond fairly.

He who has an atom’s weight of arrogance in his heart will not enter Paradise. A man said, “A man likes his clothes to be beautiful and his shoes to be beautiful.” He said, “God is beautiful. He loves beauty, arrogance, suppressing the truth, and looking down upon people.”