5 months ago

Miftah-ul-Janna (Booklet for way to Paradise)

[It is stated as follows

[It is stated as follows in Shir’at-ul-islam: “If your wife begins to exhibit surly behaviour, you should blame yourself. You should say to yourself, “She wouldn’t behave like that if I were good. If your wife is a sâliha (pious) one, you should not take a second wife. It is not permissible for a man short of rendering justice with respect to the maintenance of his family to marry a second wife. If he knows that he will be capable of rendering justice, then it is permissible for him (to take a second wife). However, it is more meritorious for him not to do so. When your wife leaves for places permissible for her to go to, she must wear a headgear and cover her body properly. It is harâm for a woman to go out with a smell of perfume and/or with her ornaments exposed. A sâliha (pious) woman is the most valuable of worldly blessings. To treat a Muslim with mercy and tenderness yields more thawâb than does an act of nâfila worship.” It is written as follows in Riyâd-un-nâsikhîn: The eighteenth âyat of Nisâ Sûra purports: “Behave well and tenderly towards your wives!” The following hadîth-i-sherîfs: “Yâ Abâ Bakr! If a person talks smilingly and tenderly with his wife, he shall be given as much thawâb as if he had manumitted a slave.” and “Allah shall not have mercy on a woman who marries a fâsiq man.” and “Let him who wants my shafâ’at not give his daughter as a wife to as fâsiq man.” and “The best of people is one who is good to people. The worst of people is one who harms [hurts] people.” and “To unjustly hurt a Muslim is worse than demolishing the Ka’ba seventy times.” It is stated in Durr-ul-mukhtâr: “Once a Muslim man has married a woman by making a sahîh (valid) (marriage contract called) nikâh with her, (she becomes his wife and) it becomes farz for him to provide her (means of subsistence called) nafaqa. Nafaqa consists of food, clothing, and dwelling. He has to make his wife live in a house which is either his own property or one that he has rented. The wife may demand that none of her husband’s relatives should be allowed into the house. The husband as well may demand that none of his wife’s relatives should enter the house. Both of them possess this right. The house should be in a quarter where sâlih Muslims live. [The muazzin’s own voice should be heard from the house (without having to use a loudspeaker, since it is an act of bid’at to use it in Islamic practices).] The husband cannot ban his wife from going out to visit her parents once a week. They might as well come and visit their daughter once a week. If one of them becomes ill and there is no one to look after them, the wife should go and tend on her parent even if her – 250 –

husband is opposed to her doing so. The husband cannot prevent her other mahram relatives from visiting her, or prevent her from visiting them, once a year. If he allows her to visit others or to go to sinful places, both of them will be sinful. He prevents her from doing work for others, in return for a payment or gratis, at home or elsewhere, from going out to school or to preaches. A woman should be busy doing housework at home; she should not sit idly. He should not let her go to places with people with exposed awrat parts, such as public baths [and beaches or to places where people watch sports activities. He should not keep a television set in his home lest such activities should be watched.] She should not be allowed to go out with an ornamented or new dress on her.” He may take her out to places where Muslims who avoid harâms live, even if they are not her mahram relatives, i.e. close relatives who are harâm for her to marry; yet in that case men and women should be sitting in separate rooms. A woman’s mahram relatives are the following eighteen men: Her father and grandfathers; her sons and grandsons; her brothers, only uterine or only paternal ones alike; her brother’s or sister’s sons; her paternal and maternal uncles. These seven men are mahram relatives when they are related to her by milk-tie or by way of fornication as well. And four other men become mahram relatives by way of nikâh (marriage entered into by way of a marriage contract prescribed by Islam). They are: Father-in-law and his fathers; son-in-law; stepfather; stepson(s). A man’s children’s daughters-in-law and a woman’s children’s sons-in-law are their mahram relatives. Mahram relative means a person with whom you cannot make a nikâh, (i.e. whom you cannot marry.) For instance, a man’s sister is his mahram relative. Everyone’s siblings’ children are their mahram relatives. A man’s brothers’ wives or his paternal and maternal uncles’ and aunts’ daughters or his paternal and maternal uncles’ wives are not his mahram relatives. Your maternal aunt’s children and her husband are nâ-mahram, (i.e. they are not mahram relatives.) Your husband’s or wife’s siblings are nâ-mahram. That a woman’s sister’s or aunt’s husband and her husband’s brothers are nâmahram to her is written in the book entitled Ni’mat-i-islâm, in its chapter dealing with the essentials of Hajj (Pilgrimage). It is harâm for the wife to show herself to these men without covering herself in a manner taught by Islam or to stay with them in private in a closed room even if she has covered herself properly or to go on a (long-distance journey called) safar with them. Also, a woman’s maternal and paternal mothers are her son-in-law’s mahram – 251 –

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