(Click Here To Download PDF) Praise be to Allah. Wives of the Prophet The Messenger of Allah (peace and blessings of Allah be upon him) married the following women : 1- Khadijah bint Khuwaylid Khadijah bint Khuwaylid (may Allah be pleased with her) was the first of the Prophet’s wives. The Prophet (peace and blessings of Allah be upon him) married her when he was twenty-five years old, and he did not take another wife until after she died. All his children were born to her, except Ibrahim. Al-Bukhari entitled a chapter in his Sahih: “The marriage of the Prophet (peace and blessings of Allah be upon him) to Khadijah (may Allah be pleased with her), and her virtues,” in which he narrated a hadith from ‘Aishah who said: “I never felt jealous of any of the wives of the Prophet (peace and blessings of Allah be upon him) as I did of Khadijah, although she died before he married me, because of what I heard him say about her.” Narrated by al-Bukhari, 3815. 2- Sawdah bint Zam’ah ibn Qays The Prophet (peace and blessings of Allah be upon him) married Sawdah bint Zam’ah ibn Qays (may Allah be pleased with her) in the tenth year of his Prophethood. Tabaqat Ibn Sa’d, narrating from al-Waqidi, 8/52-53; Ibn Kathir in al-Bidayah wa’l-Nihayah, 3/149 3– ‘Aishah bint Abi Bakr al-Siddiq The Prophet (peace and blessings of Allah be upon him) married ‘Aishah bint Abi Bakr al-Siddiq (may Allah be pleased with her) in Shawwal of the tenth year of the Prophethood. Ibn Sa’d, 8/58-59. She herself said: “The Prophet (peace and blessings of Allah be upon him) married me when I was six years old, and consummated the marriage with me when I was nine.” Narrated by al-Bukhari, 3894; Muslim, 1422. Al-Bukhari (5077) also narrated that the Messenger of Allah (peace and blessings of Allah be upon him) did not marry any virgin apart from her. 4– Hafsah bint ‘Umar It was narrated from ‘Abd-Allah ibn ‘Umar (may Allah be pleased with him) that Hafsah’s husband Khunays ibn Hudhafah, who was one of the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) and had been present at Badr, died in Madinah. ‘Umar ibn al-Khattab said: I met ‘Uthman ibn ‘Affan and offered Hafsah to him in marriage. I said: If you wish, I will marry Hafsah bint ‘Umar to you. He said: I will think about it. Several nights passed, then he said: I think that I do not want to get married at this time. ‘Umar said: Then I met Abu Bakr and I said: If you wish, I will marry Hafsah bint ‘Umar to you. Abu Bakr kept quiet and did not give me any response. I was more upset about him than about ‘Uthman. Several nights passed, then the Messenger of Allah (peace and blessings of Allah be upon him) proposed to her and I married her to him. Then Abu Bakr met me and said: Perhaps you felt upset when you offered Hafsah in marriage to me and I did not reply? I said: Yes. He said: Nothing prevented me from responding to your offer but the fact that I knew that the Messenger of Allah (peace and blessings of Allah be upon him) had mentioned her, and I did not want to disclose the secret of the Messenger of Allah (peace and blessings of Allah be upon him). If he had decided not to marry her, I would have accepted your offer. Narrated by al-Bukhari, 4005. 5– Zaynab bint Khuzaymah The Prophet (peace and blessings of Allah be upon him) married Zaynab bint Khuzaymah (may Allah be pleased with her) in Ramadan, thirty-one months after the Hijrah. Tabaqat Ibn Sa’d, 8/115 6– Umm Salamah bint Abi Umayyah Muslim (918) narrated that Umm Salamah (may Allah be pleased with her) said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “There is no person who is faced with a calamity and says Inna Lillahi wa inna ilayhi raji’oon, Allahumma ujurni fi musibati w'ukhluf li khayran minha (Truly, to Allah we belong and truly, to Him we shall return; O Allah, reward me in this calamity and compensate me with something better than it) but Allah will reward him in his calamity and will compensate him with something better than that.” She said: When Abu Salamah died, I said what the Messenger of Allah (peace and blessings of Allah be upon him) had commanded me, and Allah compensated me with someone better than him: the Messenger of Allah (peace and blessings of Allah be upon him). According to another report: when Abu Salamah died, I said: Who is better than Abu Salamah, the Companion of the Messenger of Allah (peace and blessings of Allah be upon him)? But Allah decreed that I should say it. Then I got married to the Messenger of Allah (peace and blessings of Allah be upon him). 7– Juwayriyah bint al-Harith Juwayriyah bint al-Harith (may Allah be pleased with her) fell prisoner to the Muslims during the battle of Banu’l-Mustalaq, and she came to the Prophet (peace and blessings of Allah be upon him) to ask him to help her to manumit herself and buy her freedom. He offered to buy her freedom and marry her, and she accepted. The Prophet (peace and blessings of Allah be upon him) married her and made her manumission her dowry. When the people came to know of that, they set free their own prisoners, so as to honour the in-laws of the Messenger (peace and blessings of Allah be upon him). No woman brought a greater blessing to her people than she did. Narrated by Ibn Ishaq with a hasan isnad. Sirat Ibn Hisham, 3/408-409. 8- Zaynab bint Jahsh Concerning Zaynab bint Jahsh (may Allah be pleased with her) Allah revealed the words (interpretation of the meaning): “So when Zayd had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them)” [al-Ahzab 33:37] She used to boast about this to the other wives of the Prophet (peace and blessings of Allah be upon him), saying: “Your families arranged your marriages but Allah arranged my marriage from above the seven heavens.” Narrated by al-Bukhari, 7420. 9– Umm Habibah bint Abi Sufyan Abu Dawud (2107) narrated from ‘Urwah from Umm Habibah (may Allah be pleased with her) that she was married to ‘Ubayd-Allah ibn Jahsh, who died in Abyssinia. Then the Negus married her to the Prophet (peace and blessings of Allah be upon him) and gave her a mahr of four thousand on his behalf, and sent her to the Messenger of Allah (peace and blessings of Allah be upon him) with Shurahbil ibn Hasanah. Classed as sahih by al-Albani. 10- Maymunah bint al-Harith It was narrated from Ibn 'Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) married Maymunah when he was in ihram. Narrated by al-Bukhari, 1832; Muslim, 1410. The words “when he was in ihram” are a mistake. In fact the Prophet (peace and blessings of Allah be upon him) married her after he exited ihram following ‘Umrat al-Qada’. (See Zad al-Ma'ad, 1/113; Fath al-Bari, hadith no. 5114) 11– Safiyyah bint Huyayy ibn Akhtab The Messenger of Allah (peace and blessings of Allah be upon him) set Safiyyah bint Huyayy ibn Akhtab (may Allah be pleased with her) free and married her after the battle of Khaybar. Narrated by al-Bukhari, 371. These are the wives of the Prophet (peace and blessings of Allah be upon him) with whom he consummated marriage. Two of them died during the lifetime of the Prophet (peace and blessings of Allah be upon him), namely Khadijah and Zaynab bint Khuzaymah (may Allah be pleased with them both). The Messenger of Allah (peace and blessings of Allah be upon him) left behind nine wives when he died; there is no difference of scholarly opinion on this matter. (See Zad al-Ma'ad, 1/105-114) It was said that Rayhanah bint ‘Amr al-Nadariyyah (or al-Quraziyyah) was also one of his wives. She was taken prisoner during the battle of Bani Qurayzah, and the Messenger of Allah (peace and blessings of Allah be upon him) chose her for himself and married her, then he divorced her then took her back. (Tabaqat Ibn Sa’d , narrating from al-Waqidi, 8/130) And it was said that she was a concubine. This was regarded as more likely by Ibn al-Qayyim in Zad al-Ma'ad. And Allah knows best. The scholars differ concerning the number of wives that the Prophet (peace and blessings of Allaah be upon him) had. The majority are of the view – which is correct – that he had eleven wives with whom he (peace and blessings of Allaah be upon him) consummated marriage, and he left nine of them behind when he died. Khadeejah bint Khuwaylid and Zaynab bint Khuzaymah – may Allaah be pleased with them both – died before him (peace and blessings of Allaah be upon him). This is the view of his companions, as the imams narrated from them in their saheeh books. It was narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) used to go around his wives in a single night, and he had nine wives. Narrated by al-Bukhaari, 280. Mu’aadh ibn Hishaam narrated from his father, according to a report narrated by al-Bukhaari (265) from him alone, that there were eleven wives, but he was mistaken; the correct view is that he went around to nine wives. Ibn Hajar said: Ibn Khuzaymah said: Mu’aadh ibn Hishaam was the only one who narrated that from his father, and it was narrated by Sa’eed ibn ‘Uroobah and others from Qataadah but they said “nine wives.” Al-Bukhaari referred to the report of Sa’eed ibn Abi ‘Uroobah in a mu’allaq report here, but twenty chapters later he narrated it in a mawsool report when he said: “He used to go around his wives in one night, and at that time he had nine wives.” Fath al-Baari, 1/377. It was narrated that ‘Ata’ said: We, along with Ibn ‘Abbaas, attended the funeral of Maymoonah in Sarif. Ibn ‘Abbaas said: This is the wife of the Prophet (peace and blessings of Allaah be upon him). When you lift up her bier, do not shake it or rock it; be gentle, for the Prophet (peace and blessings of Allaah be upon him) had nine wives and he used to give a portion of his time to eight and not to one. Narrated by al-Bukhaari, 4780; Muslim, 1465. The one to whom he did not give a portion of his time was Sawdah bint Zam’ah, when she gave up her night to ‘Aa’ishah (may Allaah be pleased with her). Ibn al-Qayyim said: There is no scholarly dispute concerning the fact that he left nine behind when he died and that he used to give a portion of his time to eight of them. Those nine were: ‘Aa’ishah, Hafsah, Zaynab bint Jahsh, Umm Salamah, Safiyyah, Umm Habeebah, Maymoonah, Sawdah and Juwayriyyah. The first of his wives to follow him after he died was Zaynab bint Jahsh in 20 AH and the last of them to die was Umm Salamah in 62 AH during the caliphate of Yazeed. Zaad al-Ma’aad, 1/114 With regard to his female slaves, he (peace and blessings of Allaah be upon him) had four female slaves. Ibn al-Qayyim said: Abu ‘Ubaydah said: He had four: Maariyah who was the mother of his son Ibraaheem; Rayhaanah; another beautiful slave women who he got among some of the prisoners of war; and a slave woman who was given to him by Zaynab bint Jahsh. Zaad al-Ma’aad, 1/114.

(Click Here To Download PDF) Ruling on raising the voice in dhikr after the prayer 87768 Publication : 09-09-2006 Views : 70401 EN Question Some brothers raise their voices in dhikr after finishing the prayer, especially Fajr prayer, based on the hadith of Ibn ‘Abbas and others, to such an extent that they disturb other worshippers. When they are told about this they say: We are following the Sunnah and if they raised their voices like us they would not hear us and we would not be disturbing them. Is what they are doing correct? Should the others raise their voices when among them there are uneducated people and elderly people who cannot keep up with the group. How much should may the voice be raised?. Answer Praise be to Allah. Firstly: The fuqaha’ differed with regard to raising the voice in dhikr after the prayer. Some of them were of the view that it is Sunnah and some regarded it as makrooh and said that the Prophet (peace and blessings of Allah be upon him) did not do that all the time; he only did that in order to teach people then he stopped doing it. The reason for the difference of opinion is that they differed concerning the report narrated by al-Bukhaari (805) and Muslim (583) from Abu Ma’bad, the freed slave of Ibn ‘Abbas, that Ibn ‘Abbas (may Allah be pleased with him) told him that people used to raise their voices in dhikr when they finished an obligatory prayer at the time of the Prophet (peace and blessings of Allah be upon him). Ibn ‘Abbas said: I used to know when they had finished (the prayer) by that, when I heard it. According to a report narrated by al-Bukhaari (806) and Muslim (583), Ibn ‘Abbas said: We knew when the prayer of the Messenger of Allah (peace and blessings of Allah be upon him) had finished from the takbeer. But they differed as to whether this indicated something that was done all the time or not, and whether it went against the verse (interpretation of the meaning): “And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons, and be not of those who are neglectful” [Al-A’raaf 7:205] or not. Among those who favoured raising the voice in dhikr after prayer were al-Tabari, Ibn Hazm, Shaykh al-Islam [Ibn Taymiyah] and others. Among those who were of the view that it was for teaching only were al-Shaafa’i and the majority. Al-Shaafa’i (may Allah have mercy on him) said: My view is that the imam and the person praying behind him should remember Allah after they finish praying, but they should recite dhikr in a low voice unless he is an imam who is to be learned from, in which case he should recite in a loud voice until he thinks that it has been learned from him, then he should recite quietly, because Allah says (interpretation of the meaning): “And offer your Salaah (prayer) neither aloud nor in a low voice” [Al-Isra’ 17:110] , meaning – and Allah knows best – du’aa’; “neither aloud” means do not raise your voice and “nor in a low voice” means, so low that you cannot hear yourself. I think that what Ibn al-Zubayr narrated about the tahleel (reciting Laa ilaaha ill-Allah) of the Prophet (peace and blessings of Allah be upon him),and what Ibn ‘Abbas narrated about his takbeer is like what we have mentioned above. Al-Shaafa’i said: I think he only raised his voice a little in order to teach the people, because most of the reports that we have quoted do not mention reciting tahleel or takbeer after saying the tasleem. Some reports say that dhikr was recited after the prayer, as I have described, and some say that he did not recite any dhikr after prayer. Umm Salamah stated that he would stay after the prayer and she did not refer to any dhikr out loud, and I think he only stayed to recite some dhikr that was not said out loud."(Al-Umm 1/127). Ibn Hazm (may Allah have mercy on him) said: Raising the voice in takbeer following every prayer is good."(Al-Muhalla 3/180). al-Bahooti said in Kashshaaf al-Qinaa’ (1/366), referring to Ibn Taymiyah’s view regarding reciting dhikr out loud as mustahabb: The Shaykh (i.e., Ibn Taymiyah) said: It is mustahabb to recite tasbeeh, tahmeed and takbeer out loud following every prayer. Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on this issue and he replied: Reciting dhikr out loud following the obligatory prayers is Sunnah. This is indicated by the report narrated by al-Bukhaari from the hadith of ‘Abd-Allah ibn ‘Abbas (may Allah be pleased with him), that the people used to recite dhikr out loud when they finished obligatory prayers at the time of the Prophet (peace and blessings of Allah be upon him). He said: I used to know when they finished (the prayer) by that, when I heard it. This was also narrated by Imam Ahmad and Abu Dawood. In al-Saheehayn it is narrated that al-Mugheerah ibn Shu’bah (may Allah be pleased with him) said: I heard the Prophet (peace and blessings of Allah be upon him) say when he finished the prayer: “Laa ilaaha ill-Allah wahdahu laa shareeka lah… (There is no god but Allah alone, with no partner or associate…).” And words cannot be heard unless the speaker says them out loud. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) and a number of the earlier and later generations favoured this view, based on the hadiths of Ibn ‘Abbas and al-Mugheerah (may Allah be pleased with them). Reciting out loud is general and applies to every dhikr that is prescribed after prayer, whether it is tahleel (saying Laa ilaaha ill-Allah (there is no god but Allah), tasbeeh (saying Subhaan Allah (Glory be to Allah)), takbeer (saying Allahu akbar (Allah is Most Great)) or tahmeed (saying Al-hamdu Lillaah (praise be to Allah)), because of the general meaning of the hadith of Ibn ‘Abbas. There is no report from the Prophet (peace and blessings of Allah be upon him) to suggest differentiating between tahleel and other dhikrs, rather in the hadith of Ibn ‘Abbas it says that they would know that the prayer of the Prophet (peace and blessings of Allah be upon him) had ended from the takbeers. Thus the view of those who say that the voice should not be raised in tasbeeh, tahmeed and takbeer is refuted. With regard to those who say that raising the voice in these dhikrs is an innovation (bid’ah), they are wrong. How can something that was known and practised at the time of the Prophet (peace and blessings of Allah be upon him) be a bid’ah? Shaykh Sulaymaan ibn Sahmaan (may Allah have mercy on him) said: It has been proven that the Prophet (peace and blessings of Allah be upon him) did that and approved of it, and the Sahaabah used to do that at the time of the Prophet (peace and blessings of Allah be upon him) after he taught it to them, and he approved of them doing it, so they acted upon the teachings of the Messenger (peace and blessings of Allah be upon him); they did it and he approved of that after teaching them and he did not criticize them. As for the argument that reciting out loud is disapproved because of the verse “And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons” [al-A’raaf 7:205], we say: the one who was enjoined to remember his Lord within himself, humbly and with fear, was the same one who used to recite dhikr out loud following obligatory prayers. Does the one who says this know better what Allah meant than His Messenger did? Or does he believe that the Messenger (peace and blessings of Allah be upon him) knew what was meant but went against it? Moreover, the verse speaks of dhikr at the beginning and end of the day (“in the mornings and in the afternoons”), not the dhikr that is prescribed following prayers. In his Tafseer, Ibn Katheer interpreted reciting out loud as meaning too loud or extremely loud. As for the argument that reciting out loud is disapproved because of the words of the Prophet (peace and blessings of Allah be upon him): “O people, take it easy”, the one who said “O people, take it easy” is the same one who used to recite dhikr out loud following the prescribed prayers. There is a place for this and a place for that, and truly following means following every text when appropriate. Moreover, the context of the phrase “take it easy” indicates that they used to raise their voices in a manner that caused them hardship, hence he said “take it easy”, i.e., be kind to yourselves and do not exhaust yourselves; there should be no hardship or undue effort in reciting dhikr out loud. As for the one who says that it disturbs others, it may be said to him: If you mean that it disturbs those who do not have the habit of doing that, once the believer understands that it is Sunnah, it will no longer disturb him. If you mean that it disturbs other worshippers, then if there is no one among the worshippers who joined the prayer late and is making up what he missed, then the raising of voices will not disturb them at all, which is what actually happens, because they are all taking part in it. But if there is someone among them who joined the prayer late and is making up what he missed, if he is so close to you that you will be disturbing him, then you should not recite so loudly as to disturb him, so that he will not become confused in his prayer, but if he is far away from you then he will not be disturbed by your reciting out loud. From what we have mentioned it is clear that the Sunnah is to raise the voice in dhikr following the obligatory prayers, and that does not go against any saheeh text or sound opinion. End quote. He also said: When voices are mingled with one another then there will be no disturbance, as you can see on Fridays when the people all read Quran out loud, then someone comes and prays and he is not disturbed by that. And he (may Allah have mercy on him) said: What matters is the correct view, which is that it is Sunnah to recite dhikr following the prayers in the manner prescribed, and it is also Sunnah to recite it out loud but not to raise the voice so much that it becomes annoying, because that is not appropriate. Hence when the people raised their voices in dhikr at the time of the Messenger (peace and blessings of Allah be upon him) when they were coming back from Khaybar, he said: “O people, take it easy.” What is meant by raising the voice is that which does not cause hardship or annoyance."(Majmoo’ Fatawa al-Shaykh Ibn ‘Uthaymeen 13/247, 261). Secondly: From what we have mentioned above it is clear that the matter is broad in scope, and that the difference of opinion is an ancient matter. Perhaps the correct view is that which was mentioned by the Shaykh (may Allah have mercy on him) about raising the voice, but it should be raised in a manner that does not cause annoyance. What I mentioned about uneducated people and the elderly, I will repeat it once again. It may be appropriate to read the words of the Shaykh to them so that they may learn the Sunnah and be encouraged to apply it. May Allah help us all to do that which He loves and which pleases Him. And Allah knows best.

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