Hello Hayat,
I see you are wondering about very advanced topics in Islam, why don't you try to start with the easy ones first, you know climb the lader one step at a time instead of leaping upward.
Quote:I recently read some hadiths that say really weird things. I am confused. here is what I mean:
Bukhari:V4B54N52 “The Prophet said, ‘Kill the snake with two white lines on its back, for it blinds the onlooker and causes abortion.’”
Sahih Bukhari.
Book 54. Beginning Of Creation.
Volumn 004, Book 054, Hadith Number 527.
-----------------------------------------
Narated By 'Aisha : The Prophet said, "Kill the snake with two white lines on its back, for it blinds the on-looker and causes abortion."
Volumn 004, Book 054, Hadith Number 528.
-----------------------------------------
Narated By 'Aisha : The Prophet ordered that a short-tailed or mutilated-tailed snake (i.e. Abtar) should be killed, for it blinds the on-looker and causes abortion."
Volumn 004, Book 054, Hadith Number 529.
-----------------------------------------
Narated By Abu Mulaika : Ibn Umar used to kill snakes, but afterwards he forbade their killing and said, "Once the Prophet pulled down a wall and saw a cast-off skin of a snake in it. He said, 'Look for the snake. 'They found it and the Prophet said, "Kill it." For this reason I used to kill snakes. Later on I met Abu Lubaba who told me the Prophet said, 'Do not kill snakes except the short-tailed or mutilated-tailed snake with two white lines on its back, for it causes abortion and makes one blind. So kill it.'"
The reason for the order is mentioned in the Ahadith which is that it causes abortion and blindness.
I know that you will propably ask if there is any scientific discovery behind it?? Not yet as far as I know, but maybe one day as they did with other Ahadith like the Fly Hadith and the infant growing stages in the utrus (womb) Hadith.
Quote:Bukhari:V7B71N673 “Allah’s Apostle said, ‘If a fly falls in your drink, dip all of it into the cup and then throw it away, for in one of its wings there is a disease and in the other there is healing, an antidote or treatment for that disease.’”
Sahih Bukhari.
Book 54. Beginning Of Creation.
Volumn 004, Book 054, Hadith Number 537.
-----------------------------------------
Narated By Abu Huraira : The Prophet said "If a house fly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease."
Sahih Bukhari.
Book 71. Medicine.
Volumn 007, Book 071, Hadith Number 673.
-----------------------------------------
Narated By Abu Huraira : Allah's Apostle said, "If a fly falls in the vessel of any of you, let him dip all of it (into the vessel) and then throw it away, for in one of its wings there is a disease and in the other there is healing (antidote for it) i e. the treatment for that disease."
This Ahadith have been discovered to be scientifically true recently:
HADITHS OF THE FLY (BACTERIOPHAGES)
Only in modern times was it discovered that the common fly carried parasitic pathogens for many diseases including malaria, typhoid fever, cholera, and others. It was also discovered that the fly carried parasitic bacteriophagic fungi capable of fighting the germs of all these diseases.
The Prophet Muhammad - upon him and his House blessings and peace - alluded to both facts 1,400 years ago when he said, as narrated from Abu Hurayra and Abu Sa`id al-Khudri by al-Bukhari and in the Sunan:
If a fly falls into one of your containers [of food or drink], immerse it completely (falyaghmis-hu kullahu) before removing it, for under one of its wings there is venom and under another there is its antidote.
A version from Abu Hurayra in Abu Dawud, Ahmad, and al-Tahawi's Sharh Mushkil al-Athâr (8:341 #3293) adds:
And it [al-Tahawi: "always"] protects itself (yattaqi) with the wing that carries the poison, so immerse it completely.
Ahmad and al-Tahawi add: "Then remove it."
A sound-chained version in Ahmad, al-Tahawi, al-Nasa'i, and Ibn Majah (the latter two mention only the second half) states:
Sa`id ibn Khalid said: I went in to see Abu Salama. He brought us some butter and date pastry. A fly fell into the dish. Abu Salama began to submerge it (yamquluhu) with his finger. I said, "Uncle! What are you doing?"
He said: "Truly, Abu Sa`id al-Khudri told me that the Messenger of Allah said, 'In one of the fly's two wings there is poison and in another, its antidote. If it falls into food, submerge it in it; for it sends the poison first and keeps the cure last.'"
Al-Tahawi in Sharh Mushkil al-Athâr (8:339 #3289) has,
Uncle! Allah forgive you! What are you doing?
Al-Bazzar in his Musnad and al-Diya' al-Maqdisi in al-Ahadith al-Mukhtara (5:206) narrate from Thumama ibn `Abd Allah ibn Anas through trustworthy narrators according to Ibn Hajar in Fath al-Bari (10:250) and al-Qastallani in Irshad al-Sari (5:304):
Thumama said: We were with Anas and a fly fell into a vessel. Anas motioned with his hand and immersed it (faghamasahu) three times then said: "Bismillah" and he said that truly, thus did the Messenger of Allah order them to do.
Shah Wali Allah al-Dihlawi mentioned in Hujjat Allah al-Baligha that this hadith shows God-given knowledge of the many diseases a fly potentially carries as well as illustrates the Creator's wisdom in giving every venomous species some immunity or antidotal protection to its own poison insuring its survival. Shaykh Muhyi al-Din Ibn `Arabi in one of his Wasaya specified that the fly always keeps its "antidotal wing" off the substance in which it finds itself mired so as to try and use it to fly away. The Ulema said that this behavior is Divinely-inspired instinct similar to that of the bees, the ants, the hoopoe, and the earth in the Qur'an cf. al-Tahawi, Sharh Mushkil (8:343-344) and al-Khattabi, Ma`alim al-Sunan (4:459).
Ibn Hajar wrote in his commentary on this hadith:
"I found nothing among the variants to pinpoint the wing that carries the antidote but one of the Ulema said he observed that the fly protects itself with its left wing so it can be deduced that the right one is the one with the antidote.... Another said that the poison may be that of pride (takabbur) occurring in one's soul causing him to disdain eating that food or avoid and discard it altogether, while the antidote takes place by subduing the soul and forcing it to be humble."
Ibn Hajar also cited al-Jawzi's remark that flies pounded with antimony (stibnite) benefit eyesight but al-`Ayni in `Umdat al-Qari (7:304) cites Ibn al-Baytar al-Maliqi's recipe as flies pounded with egg yolk.
Dr. Ghyath Hasan al-Ahmad in his book al-Tibb al-Nabawi fi Daw' al-`Ilm al-Hadith ("Prophetic Medicine in the light of Modern Science") (1995 2:188-189) mentions that a Dr. Nabîh Dâ`ish ran an experiment at King `Abd al-`Aziz University in Ryadh in which he created ten bacterial cultures from samples of sterilized fluid into which a fly fell without being immersed; ten more bacterial cultures from samples into which a fly fell and was immersed once; ten more from samples into which the fly was immersed twice; and ten more from samples into which the fly was immersed three times. The results showed that bacterial colonies thrived in the first set but were stunted and depleted in the second, more so in the third, and most in the fourth set.
It is established that house flies are carriers of dangerous pathogens of animals and humans. Even the muscaphobic critics of this hadith are forced to admit that no one at the time of the Prophet, upon him peace, knew that flies carry such harmful organisms. Whence the observation that "under one of its wings there is venom"?
Second, from the perspective of logic, if the fly did not carry some sort of protection in the form of an antidote or immunity, it would perish from its own poisonous burden and there would be no fly left in the world.
Further, the transmission of what the fly carries in or on its body is not an automatic fact. For example, the microbe responsible for ulcers and other stomach ailments can live on houseflies, although it remains to be seen whether flies transmit the pathogen.
http://www.sciencenews.org/sn_arc97/6_7_97/ref1.htm
There has long been evidence of bacterial pathogen-suppressing micro-organisms living in houseflies. An article in Vol. 43 of the Rockefeller Foundation's Journal of Experimental Medicine (1927) p. 1037 stated:
The flies were given some of the cultured microbes for certain diseases. After some time the germs died and no trace was left of them while a germ-devouring substance formed in the flies - bacteriophages. If a saline solution were to be obtained from these flies it would contain bacteriophages able to suppress four kinds of disease-inducing germs and to benefit immunity against four other kinds.
Cited in `Abd Allah al-Qusami, Mushkilat al-Ahadith al-Nabawiyya wa-Bayanuha (p. 42).
More recently, a Colorado State University website on entomology states, "Gnotobiotic [=germ-free] insects (Greenberg et al, 1970) were used to provide evidence of the bacterial pathogen-suppressing ability of the microbiota of Musca domestica [houseflies] .... most relationships between insects and their microbiota remain undefined. Studies with gnotobiotic locusts suggest that the microbiota confers previously unexpected benefits for the insect host."
http://lamar.colostate.edu/~insects/system.../plenuryrd.html
So then, flies are not only pathogenic carriers but also carry microbiota that can be beneficent. The fly microbiota were described as "longitudinal yeast cells living as parasites inside their bellies. These yeast cells, in order to perpetuate their life cycle, protrude through certain respiratory tubules of the fly. If the fly is dipped in a liquid, the cells burst into the fluid and the content of those cells is an antidote for the pathogens which the fly carries." Cf. Footnote in the Translation of the Meanings of Sahih al-Bukhari by Muhammad Muhsin Khan (7:372, Book 76 Medicine, Chapter 58, Hadith 5782).
These fly microbiota are bacteriophagic or "germ-eating". Bacteriophages are viruses of viruses. They attack viruses and bacteria. They can be selected and bred to kill specific organisms. The viruses infect a bacterium, replicate and fill the bacterial cell with new copies of the virus, and then break through the bacterium's cell wall, causing it to burst. The existence of similar bacteria-killing mechanisms in two bacteriophages suggests that antibiotics for human infections might be designed on the basis of these cell wall-destroying proteins. Science 292 (June 2001) p. 2326-2329.
Bacteriophagic medicine was available in the West before the forties but was discontinued when penicillin and other "miracle antibiotics" came out. Bacteriophages continued to flourish in Eastern Europe as an over-the-counter medicine. The "O1-phage" has been used for diagnosis of all Salmonella types while the prophylaxis of Shigella dysentery was conducted with the help of phages. Annales Immunologiae Hungaricae No. 9 (1966) in German.
"Phage therapy" is now making a comeback in the West:
First named in 1917 by researcher Felix d'Herelle at France's Pasteur Institute, bacteriophages (or just phages for short) are viruses that prey upon bacteria. They have a simple structure - a DNA-filled head attached by a shaft to spidery "legs" that are used to grip onto the surface of a bacterium. Once a phage latches onto a bacterium, it injects its payload of genetic material into the bacterium's innards. The bacterium then begins to rapidly produce "daughter" copies of the phage -- until the bacterium becomes too full and ruptures, sending hundreds of new phage particles into the open world.
Doctors used phages as medical treatment for illnesses ranging from cholera to typhoid fevers. In some cases, a liquid containing the phage was poured into an open wound. In others, they were given orally, via aerosol, or injected. In some cases, the treatments worked well - in others, they did not. When antibiotics came into the mainstream, phage therapy largely faded in the west.
However, researchers in eastern Europe, including the former Soviet Union, continued their studies of the potential healing properties of phages. And now that strains of bacteria resistant to standard antibiotics are on the rise, the idea of phage therapy has been getting more attention in the worldwide medical community. Several biotechnology companies have been formed in the U.S. to develop bacteriophage-based treatments - many of them drawing on the expertise of researchers from eastern Europe."
http://www.sciencefriday.com/pages/2000/Ju...ur1_072100.html
Research on the medical application of bacteriophages is now considered to be in its most promising stage. A University of Pittsburgh researcher said in June 2001, "Given the sheer number and variety of bacteriophages lurking on the planet, the viruses may represent a sizable untapped reservoir of new therapeutics." Science 292 (June 2001) p. 2326-2329.
Possibilities for use of bacteriophages in disease control is discussed in the article "Smaller Fleas... Ad infinitum: Therapeutic Bacteriophage Redux" in Proceedings of the National Academy of Sciences of the United States of America [PNAS] Vol. 93 No. 8 (April 16, 1996), 3167-8.
http://www.pubmedcentral.gov/tocrender.fcgi?iid=1253
The fact that the fly carried pathophagic or germ-eating agents was known to the ancients, who noticed that wasp and scorpion stings are remedied by rubbing the sore spot with a decapitated fly as mentioned in al-Antaki's Tadhkira (1:140), al-`Ayni's citation of Abu Muhammad Ibn al-Baytar al-Maliqi's (d. 646) al-Jami` li-Mufradat al-Adwiya wal-Aghdhiya in `Umdat al-Qari (7:304), and al-Sha`rani's Mukhtasar al-Suwaydi fil-Tibb (p. 98).
Avicenna preferred the use of a live chicken slit in two and applied to the wound cf. Ibn al-Azraq, Tas-hîl al- Manafi` (1306 ed. p. 171=1315 ed. p. 147). A similar use is current even today for camel urine according to a University of Calgary website.
http://www.ucalgary.ca/applied_history/tut...ngs/camels.html
In the two world wars the wounds of soldiers exposed to flies were observed to heal and scar faster than the wounds of unexposed soldiers. Even today, fly larvae, or maggots, are used medicinally to clean up festering wounds. They only eat dead tissue and leave healthy tissue alone.
Is the fly ritually filthy (najis)? No. The Jurists concur that the fly is pure (al-dhubab tahir) and does not defile a liquid even if its quantity is small and even if it dies in it except, according to al-Shafi`i, if one of the aspects of the liquid is affected (smell, color, taste) cf. al-Baghawi, Sharh al-Sunna (11:260-261) and al-Qastallani, Irshad al-Sari (5:304-305).
The Prophetic Sunna is an endless manual of healthy living and practical husbandry for people of all walks of life, especially the poor. The Prophet, upon him peace, at all times directed his Umma to avert waste and penury even in unsanitary conditions. Just as the hadith on camel milk and urine reveals knowledge of dietetics and natural medicine, so does the hadith of the fly reveal knowledge of preventive medicine and immunology. In this respect the command in these hadiths, as in many others, denotes an advisory Sunna of permissibility, not a literal obligation. "The command [of immersing the fly] denotes counsel (al-amru lil-irshad) so as to counter disease with cure." Al-Qastallani, Irshad al-Sari (5:304).
Despite the abundance of supporting evidence for the authenticity of these medicinal narrations (camel and fly) on the one hand and for their scientific viability on the other, certain voices continue to reject them on both counts. Principle skepticism of authentically transmitted narrations that pertain to facts demonstrated by ancient and modern science, or whose scientific worth is just now coming into view, is the wont of stagnant minds and diseased hearts for which there is no cure save the mercy of our Lord.
Quote:and one more here...
Tabari IX:113 “Allah permits you to shut them in separate rooms and to beat them, but not severely. If they abstain, they have the right to food and clothing. Treat women well for they are like domestic animals and they possess nothing themselves. Allah has made the enjoyment of their bodies lawful in his Qur’an.”
An-Nisa' 4-34 Tafsir Ibn-Kathir
Qualities of the Righteous Wife
[الرِّجَالُ قَوَّامُونَ عَلَى النِّسَآءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَآ أَنفَقُواْ مِنْ أَمْوَلِهِمْ فَالصَّـلِحَـتُ قَـنِتَـتٌ حَـفِظَـتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللَّهُ وَاللَّـتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِى الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً إِنَّ اللَّهَ كَانَ عَلِيّاً كَبِيراً ]
(34. Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are Qanitat, and guard in the husband's absence what Allah orders them to guard. As to those women on whose part you see ill conduct, admonish them, and abandon them in their beds, and beat them, but if they return to obedience, do not seek a means against them. Surely, Allah is Ever Most High, Most Great.) Allah said,
[الرِّجَالُ قَوَّامُونَ عَلَى النِّسَآءِ]
(Men are the protectors and maintainers of women,) meaning, the man is responsible for the woman, and he is her maintainer, caretaker and leader who disciplines her if she deviates.
[بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ]
(because Allah has made one of them to excel the other,) meaning, because men excel over women and are better than them for certain tasks. This is why prophethood was exclusive of men, as well as other important positions of leadership. The Prophet said,
«لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَة»
(People who appoint a woman to be their leader, will never achieve success.) Al-Bukhari recorded this Hadith. Such is the case with appointing women as judges or on other positions of leadership.
[وَبِمَآ أَنفَقُواْ مِنْ أَمْوَلِهِمْ]
(and because they spend from their means.) meaning the dowry, expenditures and various expenses that Allah ordained in His Book and the Sunnah of His Messenger for men to spend on women. For these reasons it is suitable that he is appointed her maintainer, just as Allah said,
[وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ]
(But men have a degree (of responsibility) over them).
Allah said,
[فَالصَّـلِحَـتُ]
(Therefore, the righteous) women,
[قَـنِتَـتٍ]
(are Qanitat), obedient to their husbands, as Ibn `Abbas and others stated.
[حَـفِظَـتٌ لِّلْغَيْبِ]
(and guard in the husband's absence) As-Suddi and others said that it means she protects her honor and her husband's property when he is absent, and Allah's statement,
[بِمَا حَفِظَ اللَّهُ]
(what Allah orders them to guard.) means, the protected [husband] is the one whom Allah protects. Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah said,
«خَيْرُ النِّسَاءِ امْرَأَةٌ إِذَا نَظَرْتَ إِلَيْهَا سَرَّتْكَ، وَإِذَا أَمَرْتَهَا أَطَاعَتْكَ، وَإِذَا غِبْتَ عَنْهَا حَفِظَتْكَ فِي نَفْسِهَا وَمَالِك»
(The best women is she who when you look at her, she pleases you, when you command her she obeys you, and when you are absent, she protects her honor and your property.) Then, the Messenger of Allah recited the Ayah,
[الرِّجَالُ قَوَّامُونَ عَلَى النِّسَآءِ]
(Men are the protectors and maintainers of women, ) until its end. Imam Ahmad recorded that `Abdur-Rahman bin 'Awf said that the Messenger of Allah said,
«إِذَا صَلَّتِ الْمَرْأَةُ خَمْسَهَا، وَصَامَتْ شَهْرَهَا، وَحَفِظَتْ فَرْجَهَا، وَأَطَاعَتْ زَوْجَهَا، قِيلَ لَهَا: ادْخُلِي الْجَنَّةَ مِنْ أَيِّ الْأَبْوَابِ شِئْت»
(If the woman prayed her five daily prayers, fasted her month, protected her chastity and obeyed her husband, she will be told, 'Enter Paradise from any of its doors you wish.')
Dealing with the Wife's Ill-Conduct
Allah said,
[وَاللَّـتِى تَخَافُونَ نُشُوزَهُنَّ]
(As to those women on whose part you see ill conduct,) meaning, the woman from whom you see ill conduct with her husband, such as when she acts as if she is above her husband, disobeys him, ignores him, dislikes him, and so forth. When these signs appear in a woman, her husband should advise her and remind her of Allah's torment if she disobeys him. Indeed, Allah ordered the wife to obey her husband and prohibited her from disobeying him, because of the enormity of his rights and all that he does for her. The Messenger of Allah said,
«لَوْ كُنْتُ آمِرًا أَحَدًا أَنْ يَسْجُدَ لِأَحَدٍ، لَأَمَرْتُ الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا، مِنْ عِظَمِ حَقِّهِ عَلَيْهَا»
(If I were to command anyone to prostrate before anyone, I would have commanded the wife to prostrate before her husband, because of the enormity of his right upon her.) Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,
«إِذَا دَعَا الرَّجُلُ امْرَأَتَهُ إِلى فِرَاشِهِ فَأَبَتْ عَلَيْهِ، لَعَنَتْهَا الْمَلَائِكَةُ حَتَّى تُصْبِح»
(If the man asks his wife to come to his bed and she declines, the angels will keep cursing her until the morning.) Muslim recorded it with the wording,
«إِذَا بَاتَتِ الْمَرْأَةُ هَاجِرَةً فِرَاشَ زَوْجِهَا، لَعَنَتْهَا الْمَلَائِكَةُ حَتَّى تُصْبِح»
(If the wife goes to sleep while ignoring her husband's bed, the angels will keep cursing her until the morning.) This is why Allah said,
[وَاللَّـتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ]
(As to those women on whose part you see ill conduct, admonish them (first)). Allah's statement,
[وَاهْجُرُوهُنَّ فِى الْمَضَاجِعِ]
(abandon them in their beds,) `Ali bin Abi Talhah reported that Ibn `Abbas said "The abandonment refers to not having intercourse with her, to lie on her bed with his back to her.'' Several others said similarly. As-Suddi, Ad-Dahhak, `Ikrimah, and Ibn `Abbas, in another narration, added, "Not to speak with her or talk to her.'' The Sunan and Musnad compilers recorded that Mu`awiyah bin Haydah Al-Qushayri said, "O Allah's Messenger! What is the right that the wife of one of us has on him'' The Prophet said,
«أَنْ تُطْعِمَهَا إِذَا طَعِمْتَ، وَتَكْسُوَهَا إِذَا اكْتَسَيْتَ، وَلَا تَضْرِبِ الْوَجْهَ، وَلَا تُقَبِّحْ، وَلَا تَهْجُرْ إِلَّا فِي الْبَيْت»
(To feed her when you eat, cloth her when you buy clothes for yourself, refrain from striking her face or cursing her, and to not abandon her, except in the house.) Allah's statement,
[وَاضْرِبُوهُنَّ]
(beat them) means, if advice and ignoring her in the bed do not produce the desired results, you are allowed to discipline the wife, without severe beating. Muslim recorded that Jabir said that during the Farewell Hajj, the Prophet said;
«وَاتَّقُوا اللهَ فِي النِّسَاءِ، فَإِنَّهُنَّ عِنْدَكُمْ عَوَانٍ، وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ،فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِحٍ، وَلَهُنَّ عَلَيْكُمْ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوف»
(Fear Allah regarding women, for they are your assistants. You have the right on them that they do not allow any person whom you dislike to step on your mat. However, if they do that, you are allowed to discipline them lightly. They have a right on you that you provide them with their provision and clothes, in a reasonable manner.) Ibn `Abbas and several others said that the Ayah refers to a beating that is not violent. Al-Hasan Al-Basri said that it means, a beating that is not severe.
When the Wife Obeys Her Husband, Means of Annoyance Against Her are Prohibited
Allah said,
[فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً]
(but if they return to obedience, seek not against them means (of annoyance),) meaning, when the wife obeys her husband in all that Allah has allowed, then no means of annoyance from the husband are allowed against his wife. Therefore, in this case, the husband does not have the right to beat her or shun her bed. Allah's statement,
[إِنَّ اللَّهَ كَانَ عَلِيّاً كَبِيراً]
(Surely, Allah is Ever Most High, Most Great.) reminds men that if they transgress against their wives without justification, then Allah, the Ever Most High, Most Great, is their Protector, and He will exert revenge on those who transgress against their wives and deal with them unjustly.
[وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُواْ حَكَماً مِّنْ أَهْلِهِ وَحَكَماً مِّنْ أَهْلِهَآ إِن يُرِيدَآ إِصْلَـحاً يُوَفِّقِ اللَّهُ بَيْنَهُمَآ إِنَّ اللَّهَ كَانَ عَلِيماً خَبِيراً ]
(35. If you fear a breach between the two, appoint (two) arbitrators, one from his family and the other from her's; if they both wish for peace, Allah will cause their reconciliation. Indeed Allah is Ever All-Knower, Well-Acquainted with all things.)
Appointing Two Arbitrators When the Possibility of Estrangement Between Husband and Wife Occurs
Allah first mentioned the case of rebellion on the part of the wife. He then mentioned the case of estrangement and alienation between the two spouses. Allah said,
[وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُواْ حَكَماً مِّنْ أَهْلِهِ وَحَكَماً مِّنْ أَهْلِهَآ]
(If you fear a breach between the two, appoint (two) arbitrators, one from his family). The Fuqaha' (scholars of Fiqh) say that when estrangement occurs between the husband and wife, the judge refers them to a trusted person who examines their case in order to stop any wrongs commited between them. If the matter continues or worsens, the judge sends a trustworthy person from the woman's family and a trustworthy person from the man's family to meet with them and examine their case to determine whether it is best for them to part or to remain together. Allah gives preference to staying together, and this is why Allah said,
[إِن يُرِيدَآ إِصْلَـحاً يُوَفِّقِ اللَّهُ بَيْنَهُمَآ]
(if they both wish for peace, Allah will cause their reconciliation.) `Ali bin Abi Talhah reported that Ibn `Abbas said, "Allah commands that a righteous man from the husband's side of the family and the wife's side of the family are appointed, so that they find out who among the spouses is in the wrong. If the man is in the wrong, they prevent him from his wife, and he pays some restitution. If the wife is in the wrong, she remains with her husband, and he does not pay any restitution. If the arbitrators decide that the marriage should remain intact or be dissolved, then their decision is upheld. If they decide that the marriage remains intact, but one of the spouses disagrees while the other agrees, and one of them dies, then the one who agreed inherits from the other, while the spouse who did not agree does not inherit from the spouse who agreed.'' This was collected by Ibn Abi Hatim and Ibn Jarir. Shaykh Abu `Umar bin `Abdul-Barr said, "The scholars agree that when the two arbitrators disagree, then the opinion that dissolves the marriage will not be adopted. They also agree that the decision of the arbitrators is binding, even if the two spouses did not appoint them as agents. This is the case if it is decided that they should stay together, but they disagree whether it is binding or not when they decide for separation.'' Then he mentioned that the majority holds the view that the decision is still binding, even if they did not appoint them to make any decision.
[وَاعْبُدُواْ اللَّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئاً وَبِالْوَلِدَيْنِ إِحْسَـناً وَبِذِى الْقُرْبَى وَالْيَتَـمَى وَالْمَسَـكِينِ وَالْجَارِ ذِى الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّـحِبِ بِالجَنْبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَـنُكُمْ إِنَّ اللَّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُوراً ]
(36. Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful.)
Sahih Muslim.
Book 7. Pilgrimage.
Book 007, Hadith Number 2803.
------------------------------
Chapter : Performing Hajj and Umra separately.
This is only a part of a very long Hadith.
Fear Allah concerning women ! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel. He (the narrator) said: He (the Holy Prophet) then raised his forefinger towards the sky and pointing it at the people (said): "O Allah, be witness. O Allah, be witness," saying it thrice.
I would advice you to read Tafsir Ibn-Kathir over Al-Tabiri because the Tabiri has a lot of misconceptions where as Ibn-Kathir is authenticate.
Hope this clears all for you.
![[Image: smile.gif]](http://www.islamsms.com/bb/html/emoticons/smile.gif)
![[Image: biggrin.gif]](http://www.islamsms.com/bb/html/emoticons/biggrin.gif)
But if you dont understand, I would propose that you go to a shekh or Imam and ask the same q you just asked bcoz the internet is not quite safe 2 tell the truth. ![[Image: dry.gif]](http://www.islamsms.com/bb/html/emoticons/dry.gif)
Its better to ask someone whom you know is knowledgeable and has the answers. Well take care.