Virus : severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2)
Viruses are named by the International Committee on Taxonomy of Viruses (ICTV).
Diseases are officially named by WHO in the International Classification of Diseases (ICD).
Coronaviruses are a type of virus. There are many different kinds, and some cause disease. A newly identified type has caused a recent outbreak of respiratory illness now called COVID-19.
“We now have a name for the disease and it’s COVID-19,” World Health Organization chief Tedros Adhanom Ghebreyesus told reporters in Geneva.
Tedros said that “co” stands for “corona”, “vi” for “virus” and “d” for “disease”, while “19” was for the year, as the outbreak was first identified on 31 December.
Lauren Sauer, M.S., the director of operations with the Johns Hopkins Office of Critical Event Preparedness and Response and director of research with the Johns Hopkins Biocontainment Unit, shares information about COVID-19 and what you need to know.
How does the new coronavirus spread?
As of now, researchers know that the new coronavirus is spread through droplets released into the air when an infected person coughs or sneezes. The droplets generally do not travel more than a few feet, and they fall to the ground (or onto surfaces) in a few seconds — this is why social and physical distancing is effective in preventing the spread.
How did this new coronavirus spread to humans?
COVID-19 appeared in Wuhan, a city in China, in December 2019. Although health officials are still tracing the exact source of this new coronavirus, early hypotheses thought it may be linked to a seafood market in Wuhan, China. Some people who visited the market developed viral pneumonia caused by the new coronavirus. A study that came out on Jan. 25, 2020, notes that the individual with the first reported case became ill on Dec. 1, 2019, and had no link to the seafood market. Investigations are ongoing as to how this virus originated and spread.
What is the incubation period for COVID-19?
It appears that symptoms are showing up in people within 14 days of exposure to the virus.
What are symptoms of COVID-19?
COVID-19 symptoms include:
Cough
Fever
Shortness of breath
Muscle aches
Sore throat
Unexplained loss of taste or smell
In rare cases, COVID-19 can lead to severe respiratory problems, kidney failure or death.
If you have a fever or any kind of respiratory difficulty such as coughing or shortness of breath, call your doctor or a health care provider and explain your symptoms over the phone before going to the doctor’s office, urgent care facility or emergency room.
Coronaviruses are a group of related viruses that cause diseases in mammals and birds. In humans, coronaviruses cause respiratory tract infections that can range from mild to lethal. Mild illnesses include some cases of the common cold (which has other possible causes, predominantly rhinoviruses), while more lethal varieties can cause SARS, MERS, and COVID-19. Symptoms in other species vary: in chickens, they cause an upper respiratory tract disease, while in cows and pigs they cause diarrhea. There are yet to be vaccines or antiviral drugs to prevent or treat human coronavirus infections.
Coronaviruses constitute the subfamily Orthocoronavirinae, in the family Coronaviridae, order Nidovirales, and realm Riboviria. They are enveloped viruses with a positive-sense single-stranded RNA genome and a nucleocapsid of helical symmetry. The genome size of coronaviruses ranges from approximately 27 to 34 kilobases, the largest among known RNA viruses. The name coronavirus is derived from the Latin corona, meaning “crown” or “halo”, which refers to the characteristic appearance reminiscent of a solar corona around the virions (virus particles) when viewed under two-dimensional transmission electron microscopy, due to the surface being covered in club-shaped protein spikes.
Discovery
Coronaviruses were first discovered in the 1930s when an acute respiratory infection of domesticated chickens was shown to be caused by infectious bronchitis virus (IBV). In the 1940s, two more animal coronaviruses, mouse hepatitis virus (MHV) and transmissible gastroenteritis virus (TGEV), were isolated.
Human coronaviruses were discovered in the 1960s.The earliest ones studied were from human patients with the common cold, which were later named human coronavirus 229E and human coronavirus OC43. Other human coronaviruses have since been identified, including SARS-CoV in 2003, HCoV NL63 in 2004, HKU1 in 2005, MERS-CoV in 2012, and SARS-CoV-2 in 2019. Most of these have involved serious respiratory tract infections.
Coronavirus could travel 27 feet, stay in air for hours: MIT researcher
MIT associate professor Lydia Bourouiba, who has researched the dynamics of coughs and sneezes for years, warns in newly published research that the current guidelines are based on outdated models from the 1930s.
Rather than the assumed safety of 6 feet, Bourouiba warns that “pathogen-bearing droplets of all sizes can travel 23 to 27 feet.”
Her research, published in the Journal of the American Medical Association, also warns that “droplets that settle along the trajectory can contaminate surfaces” — and “residues or droplet nuclei” may “stay suspended in the air for hours.”
She notes a 2020 report from China that showed that “virus particles could be found in the ventilation systems in hospital rooms of patients with COVID-19.”
Bourouiba fears that the current guidelines are “overly simplified” and “may limit the effectiveness of the proposed interventions” against the deadly pandemic.
She says it is particularly urgent for health care workers who, she argues in her report, face an “underappreciated potential exposure range” while treating the sick and dying.
Etymology
The name “coronavirus” is derived from Latin corona, meaning “crown” or “wreath”, itself a borrowing from Greek κορώνηkorṓnē, “garland, wreath”. The name refers to the characteristic appearance of virions (the infective form of the virus) by electron microscopy, which have a fringe of large, bulbous surface projections creating an image reminiscent of a crown or of a solar corona. This morphology is created by the viral spike peplomers, which are proteins on the surface of the virus.
Morphology
Cross-sectional model of a coronavirus
Coronaviruses are large pleomorphic spherical particles with bulbous surface projections.The diameter of the virus particles is around 120 nm. The envelope of the virus in electron micrographs appears as a distinct pair of electron dense shells.
The viral envelope consists of a lipid bilayer where the membrane (M), envelope (E) and spike (S) structural proteins are anchored.A subset of coronaviruses (specifically the members of betacoronavirus subgroup A) also have a shorter spike-like surface protein called hemagglutinin esterase (HE).
Inside the envelope, there is the nucleocapsid, which is formed from multiple copies of the nucleocapsid (N) protein, which are bound to the positive-sense single-stranded RNA genome in a continuous beads-on-a-string type conformation.The lipid bilayer envelope, membrane proteins, and nucleocapsid protect the virus when it is outside the host cell.
Genome
Schematic representation of the genome organization and functional domains of S protein for SARS-CoV and MERS-CoV
Coronaviruses contain a positive-sense, single-stranded RNA genome. The genome size for coronaviruses ranges from approximately 27 to 34 kilobases.The genome size is one of the largest among RNA viruses. The genome has a 5′ methylated cap and a 3′ polyadenylated tail.
The genome organization for a coronavirus is 5′-leader-UTR-replicase/transcriptase-spike (S)-envelope (E)-membrane (M)-nucleocapsid (N)-3′UTR-poly (A) tail. The open reading frames 1a and 1b, which occupy the first two-thirds of the genome, encode the replicase/transcriptase polyprotein. The replicase/transcriptase polyprotein self cleaves to form nonstructural proteins.
The later reading frames encode the four major structural proteins: spike, envelope, membrane, and nucleocapsid.Interspersed between these reading frames are the reading frames for the accessory proteins. The number of accessory proteins and their function is unique depending on the specific coronavirus.
Life cycle
Entry
The life cycle of a coronavirus
Infection begins when the viral spike (S) glycoprotein attaches to its complementary host cell receptor. After attachment, a protease of the host cell cleaves and activates the receptor-attached spike protein. Depending on the host cell protease available, cleavage and activation allows the virus to enter the host cell by endocytosis or direct fusion of the viral envelop with the host membrane.
On entry into the host cell, the virus particle is uncoated, and its genome enters the cell cytoplasm. The coronavirus RNA genome has a 5′ methylated cap and a 3′ polyadenylated tail, which allows the RNA to attach to the host cell’s ribosome for translation.The host ribosome translates the initial overlapping open reading frame of the virus genome and forms a long polyprotein. The polyprotein has its own proteases which cleave the polyprotein into multiple nonstructural proteins.
Replication
A number of the nonstructural proteins coalesce to form a multi-protein replicase-transcriptase complex (RTC). The main replicase-transcriptase protein is the RNA-dependent RNA polymerase (RdRp). It is directly involved in the replication and transcription of RNA from an RNA strand. The other nonstructural proteins in the complex assist in the replication and transcription process. The exoribonuclease nonstructural protein, for instance, provides extra fidelity to replication by providing a proofreading function which the RNA-dependent RNA polymerase lacks.
One of the main functions of the complex is to replicate the viral genome. RdRp directly mediates the synthesis of negative-sense genomic RNA from the positive-sense genomic RNA. This is followed by the replication of positive-sense genomic RNA from the negative-sense genomic RNA.The other important function of the complex is to transcribe the viral genome. RdRp directly mediates the synthesis of negative-sense subgenomic RNA molecules from the positive-sense genomic RNA. This is followed by the transcription of these negative-sense subgenomic RNA molecules to their corresponding positive-sense mRNAs.
Release
The replicated positive-sense genomic RNA becomes the genome of the progeny viruses. The mRNAs are gene transcripts of the last third of the virus genome after the initial overlapping reading frame. These mRNAs are translated by the host’s ribosomes into the structural proteins and a number of accessory proteins.RNA translation occurs inside the endoplasmic reticulum. The viral structural proteins S, E, and M move along the secretory pathway into the Golgi intermediate compartment. There, the M proteins direct most protein-protein interactions required for assembly of viruses following its binding to the nucleocapsid. Progeny viruses are then released from the host cell by exocytosis through secretory vesicles.
Transmission
The interaction of the coronavirus spike protein with its complement host cell receptor is central in determining the tissue tropism, infectivity, and species range of the virus. The SARS coronavirus, for example, infects human cells by attaching to the angiotensin-converting enzyme 2 (ACE2) receptor.
Taxonomy
Phylogenetic tree of coronaviruses
The scientific name for coronavirus is Orthocoronavirinae or Coronavirinae. Coronavirus belongs to the family of Coronaviridae.
The most recent common ancestor (MRCA) of all coronaviruses has been estimated to have existed as recently as 8000 BCE, though some models place the MRCA as far back as 55 million years or more, implying long term coevolution with bats.The MRCAs of the alphacoronavirus line has been placed at about 2400 BCE, the betacoronavirus line at 3300 BCE, the gammacoronavirus line at 2800 BCE, and the deltacoronavirus line at about 3000 BCE. It appears that bats and birds, as warm-blooded flying vertebrates, are ideal hosts for the coronavirus gene source (with bats for alphacoronavirus and betacoronavirus, and birds for gammacoronavirus and deltacoronavirus) to fuel coronavirus evolution and dissemination.
Bovine coronavirus and canine respiratory coronaviruses diverged from a common ancestor recently (~ 1950).Bovine coronavirus and human coronavirus OC43 diverged around the 1890s. Bovine coronavirus diverged from the equine coronavirus species at the end of the 18th century.
The MRCA of human coronavirus OC43 has been dated to the 1950s.
MERS-CoV, although related to several bat coronavirus species, appears to have diverged from these several centuries ago.The human coronavirus NL63 and a bat coronavirus shared an MRCA 563–822 years ago.
The most closely related bat coronavirus and SARS-CoV diverged in 1986.A path of evolution of the SARS virus and keen relationship with bats have been proposed. The authors suggest that the coronaviruses have been coevolved with bats for a long time and the ancestors of SARS-CoV first infected the species of the genus Hipposideridae, subsequently spread to species of the Rhinolophidae and then to civets, and finally to humans.
Alpaca coronavirus and human coronavirus 229E diverged before 1960.
Human coronaviruses
Illustration of SARSr-CoV virion
Coronaviruses vary significantly in risk factor. Some can kill more than 30% of those infected (such as MERS-CoV), and some are relatively harmless, such as the common cold. Coronaviruses cause colds with major symptoms, such as fever, and a sore throat from swollen adenoids, occurring primarily in the winter and early spring seasons.Coronaviruses can cause pneumonia (either direct viral pneumonia or secondary bacterial pneumonia) and bronchitis (either direct viral bronchitis or secondary bacterial bronchitis). The human coronavirus discovered in 2003, SARS-CoV, which causes severe acute respiratory syndrome (SARS), has a unique pathogenesis because it causes both upper and lower respiratory tract infections.
Six species of human coronaviruses are known, with one species subdivided into two different strains, making seven strains of human coronaviruses altogether. Four of these strains produce the generally mild symptoms of the common cold:
The coronaviruses HCoV-229E, -NL63, -OC43, and -HKU1 continually circulate in the human population and cause respiratory infections in adults and children worldwide.
Outbreaks of coronavirus diseases
Severe acute respiratory syndrome (SARS)
Characteristics of human coronavirus strains
MERS-CoV, SARS-CoV, SARS-CoV-2,
and related diseases
In 2003, following the outbreak of severe acute respiratory syndrome (SARS) which had begun the prior year in Asia, and secondary cases elsewhere in the world, the World Health Organization (WHO) issued a press release stating that a novel coronavirus identified by a number of laboratories was the causative agent for SARS. The virus was officially named the SARS coronavirus (SARS-CoV). More than 8,000 people were infected, about ten percent of whom died.
Middle East respiratory syndrome (MERS)
In September 2012, a new type of coronavirus was identified, initially called Novel Coronavirus 2012, and now officially named Middle East respiratory syndrome coronavirus (MERS-CoV). The World Health Organization issued a global alert soon after. The WHO update on 28 September 2012 said the virus did not seem to pass easily from person to person. However, on 12 May 2013, a case of human-to-human transmission in France was confirmed by the French Ministry of Social Affairs and Health. In addition, cases of human-to-human transmission were reported by the Ministry of Health in Tunisia. Two confirmed cases involved people who seemed to have caught the disease from their late father, who became ill after a visit to Qatar and Saudi Arabia. Despite this, it appears the virus had trouble spreading from human to human, as most individuals who are infected do not transmit the virus.By 30 October 2013, there were 124 cases and 52 deaths in Saudi Arabia.
After the Dutch Erasmus Medical Centre sequenced the virus, the virus was given a new name, Human Coronavirus—Erasmus Medical Centre (HCoV-EMC). The final name for the virus is Middle East respiratory syndrome coronavirus (MERS-CoV). The only U.S. cases (both survived) were recorded in May 2014.
In May 2015, an outbreak of MERS-CoV occurred in the Republic of Korea, when a man who had traveled to the Middle East, visited four hospitals in the Seoul area to treat his illness. This caused one of the largest outbreaks of MERS-CoV outside the Middle East. As of December 2019, 2,468 cases of MERS-CoV infection had been confirmed by laboratory tests, 851 of which were fatal, a mortality rate of approximately 34.5%.
Coronavirus disease 2019 (COVID-19)
In December 2019, a pneumonia outbreak was reported in Wuhan, China.On 31 December 2019, the outbreak was traced to a novel strain of coronavirus, which was given the interim name 2019-nCoV by the World Health Organization (WHO), later renamed SARS-CoV-2 by the International Committee on Taxonomy of Viruses. Some researchers have suggested the Huanan Seafood Wholesale Market may not be the original source of viral transmission to humans.
As of 7 April 2020, there have been at least 75,945 confirmed deaths and more than 1,359,398confirmed cases in the coronavirus pneumonia pandemic. The Wuhan strain has been identified as a new strain of Betacoronavirus from group 2B with approximately 70% genetic similarity to the SARS-CoV. The virus has a 96% similarity to a bat coronavirus, so it is widely suspected to originate from bats as well. The pandemic has resulted in travel restrictions and nationwide lockdowns in several countries.
Other animals
Coronaviruses have been recognized as causing pathological conditions in veterinary medicine since the 1930s. Except for avian infectious bronchitis, the major related diseases have mainly an intestinal location.
Diseases caused
Coronaviruses primarily infect the upper respiratory and gastrointestinal tract of mammals and birds. They also cause a range of diseases in farm animals and domesticated pets, some of which can be serious and are a threat to the farming industry. In chickens, the infectious bronchitis virus (IBV), a coronavirus, targets not only the respiratory tract but also the urogenital tract. The virus can spread to different organs throughout the chicken. Economically significant coronaviruses of farm animals include porcine coronavirus (transmissible gastroenteritis coronavirus, TGE) and bovine coronavirus, which both result in diarrhea in young animals. Feline coronavirus: two forms, feline enteric coronavirus is a pathogen of minor clinical significance, but spontaneous mutation of this virus can result in feline infectious peritonitis (FIP), a disease associated with high mortality. Similarly, there are two types of coronavirus that infect ferrets: Ferret enteric coronavirus causes a gastrointestinal syndrome known as epizootic catarrhal enteritis (ECE), and a more lethal systemic version of the virus (like FIP in cats) known as ferret systemic coronavirus (FSC). There are two types of canine coronavirus (CCoV), one that causes mild gastrointestinal disease and one that has been found to cause respiratory disease. Mouse hepatitis virus (MHV) is a coronavirus that causes an epidemic murine illness with high mortality, especially among colonies of laboratory mice. Sialodacryoadenitis virus (SDAV) is highly infectious coronavirus of laboratory rats, which can be transmitted between individuals by direct contact and indirectly by aerosol. Acute infections have high morbidity and tropism for the salivary, lachrymal and harderian glands.
A HKU2-related bat coronavirus called swine acute diarrhea syndrome coronavirus (SADS-CoV) causes diarrhea in pigs.
Prior to the discovery of SARS-CoV, MHV had been the best-studied coronavirus both in vivo and in vitro as well as at the molecular level. Some strains of MHV cause a progressive demyelinating encephalitis in mice which has been used as a murine model for multiple sclerosis. Significant research efforts have been focused on elucidating the viral pathogenesis of these animal coronaviruses, especially by virologists interested in veterinary and zoonotic diseases.
In common with the genomes of all other RNA viruses, coronavirus genomes contain cis-acting RNA elements that ensure the specific replication of viral RNA by a virally encoded RNA-dependent RNA polymerase. The embedded cis-acting elements devoted to coronavirus replication constitute a small fraction of the total genome, but this is presumed to be a reflection of the fact that coronaviruses have the largest genomes of all RNA viruses. The boundaries of cis-acting elements essential to replication are fairly well-defined, and the RNA secondary structures of these regions are understood. However, how these cis-acting structures and sequences interact with the viral replicase and host cell components to allow RNA synthesis is not well understood.
Genome packaging
The assembly of infectious coronavirus particles requires the selection of viral genomic RNA from a cellular pool that contains an abundant excess of non-viral and viral RNAs. Among the seven to ten specific viral mRNAs synthesized in virus-infected cells, only the full-length genomic RNA is packaged efficiently into coronavirus particles. Studies have revealed cis-acting elements and trans-acting viral factors involved in the coronavirus genome encapsidation and packaging. Understanding the molecular mechanisms of genome selection and packaging is critical for developing antiviral strategies and viral expression vectors based on the coronavirus genome.
Kotak upgrades 14 stocks to buy in March after the virus-led correction
Given the sharp fall in stock prices across sectors, most experts advised accumulating quality and fundamentally strong scrips with a long term perspective.
The market has plunged nearly 28 percent in the last month. Investors worried the most about the global growth after the wide-spreading Covid-19 or novel coronavirus.
FIIs also sold more than $8 billion worth of shares in almost a month, followed by heavy short selling, which dragged most of the stocks to multi-year or record lows.
With the number of infected cases from the virus and the death toll on the rise, many countries in the world, including India, have gone into lockdown. This is expected to have a negative impact on the earning of companies and also the global economy.
“The sharp correction in the stock prices of most largecap and midcap stocks suggest that the market expects sharply lower earnings (to the extent of 20-50 percent) of companies in perpetuity because of the Covid-19 situation,” Kotak Institutional Equities said.
“As several events in the past have shown, the world will eventually recover from the aftermath of the ongoing COVID-19 pandemic; the pain will be extreme for affected countries and households but hopefully short-lived for most companies and individuals,” said the brokerage.
Given the sharp fall in stock prices across sectors, most experts advised accumulating quality and fundamentally strong scrips with a long-term perspective as valuations turned more attractive than earlier.
Moneycontrol has collated a list of 14 stocks that were upgraded to buy by Kotak Institutional Equities. These stocks could give return in the range of 10-157 percent in next one year:
Even as we do not rule out some short-term pressure on topline growth on account of the immediate and derivative impacts of COVID-19, we see little risk to the key long-term earnings growth drivers – margin expansion, portfolio premiumization, GSK Consumer Healthcare merger, and sublime execution.
In fact, raw material tailwinds have become stronger with the sharp correction in crude. We upgraded the stock to buy (from reduce) with a revised fair value of Rs 2,250/share (from Rs 1,900).
We have moved the valuation approach to an HUL + GSK Consumer Healthcare combined DCF from HUL DCF plus value creation from the acquisition approach earlier.
We cut FY2021-22E revenue by 5-7 percent and EPS by 10-11 percent as we build the impact of Covid-19 pandemic globally. We forecast revenue decline of 0.9 percent in FY2021E and expect EBIT margin to decline to 20.6 percent. We expect normalization of growth in FY2022E. Post 32 percent correction in stock price, Infosys trades at trough multiple.
We upgraded to buy from add on – (1) attractive valuations; we valued Infosys at a normalized multiple of 16X FY2022E earnings resulting in fair value of Rs 680 (Rs 810 earlier) and (2) wallet share gains and excellence in execution will ensure that it remains in the top percentile on growth.
The sharp recent correction has brought down Bharti Infratel’s EV to 3.9X 3QFY20 annualized EBITDA. Even as we appreciate the sharp, immediate risk to this EBITDA from further consolidation in the wireless market, we believe some of the EBITDA lost will be recouped on the back of (1) higher tenancies from the surviving operators and (2) higher rental/tenant driven by the sliding rental structure.
We turned positive on the stock after a long time. We upgraded to buy (from reduce) with a revised face value of Rs 185/share. Our revised face value reflects a 2+1 wireless market structure.
We expect Apollo Hospitals to benefit from an improving maturity profile, even as the near-term outlook is challenging given lower volume of international and domestic travel patients, as well as defermentin OPD footfalls and elective surgeries, though, we expect a full demand recovery in 2HFY21. We cut FY2020/21 estimates, and upgrade to buy with revised fair value of Rs 1,820/share (versus Rs 1,840/share).
Endurance is likely to outperform the automotive industry growth in India led by new order wins in the domestic market. The near-term growth outlook for the auto industry in India and Europe is challenging but we believe Endurance will be the least impacted among Indian suppliers due to the new orders it secured over the past one year.
We have cut earnings estimates to bake in a more cautious outlook on demand, and the fair value cut to Rs 850 (from Rs 960 earlier).
We upgraded United Spirits to buy from reduce with fair value of Rs 660. United Spirits has executed well on premiumization and non-COGS cost optimization over the past few years notwithstanding a weak demand environment and raw material headwinds. Even as demand environment remains challenging (especially ST impact of COVID-19), raw material prices have stabilized and valuations have turned attractive. We revised estimates to factor in the ST impact of COVID-19 and fair value to Rs 660 (from Rs 670).
We upgraded Cummins India to a buy from reduce based on (1) our assessment of earnings downgrade cycle being largely behind us, (2) diversified mix of businesses helping chug through current uncertain times and (3) reasonable valuations at sub-17X trailing earnings. We lowered fair value to Rs 520 from Rs 590 on 11 percent cut in estimates and lower 18X multiple. Prospects from shift of business to Cummins India from China and from revision in domestic emission norms provide defence against unforeseen negatives in base business.
At just over 5X trailing (FY2020E) EV/EBITDA, we see a lot of value in Tata Communications even if there is some short-term business disruption on account of the Covid-19 impact on the global economy. Tata Communications’ existing core business should not see much impact, anyway, barring some impact on the business from the media vertical in the short term. New business signing could get delayed on account of travel restrictions but should see quick recovery once things normalize. We cut ST forecasts, lower face value (FV) to Rs 425 (from Rs 500) and upgraded the stock to buy (from add).
We upgraded PVR to buy from reduce with FV of Rs 1,800 (Rs 1,850) valuing it at 11X FY2022E EV/EBITDA (unchanged). While COVID-19 would significantly impact the business in the short term (say two months), we expect it to bounce back thereafter led by pent-up demand and a packed line-up of movies. We cut FY2020-21E EBITDA estimates by 10-23 percent and retain FY2022E estimates. Sharp 40 percent correction from peak presents an opportunity to buy this stock at an attractive valuation.
Post the sharp stock price decline, Just Dial stock is available at a deep value. While challenges to the business remain and COVID-19 may result in some loss of business for Just Dial, we believe current risk-reward is extremely favorable (EV/FCF of 1.6X FY2021; market capitalisation of Rs 2,020 crore, cash on books was Rs 1,540 crore as of December 2019). We thus upgraded the stock to buy from reduce with a revised FV of Rs 460 (Rs 570 earlier).
We upgraded Sobha to buy (from add) with a revised fair value estimate of Rs 465share (from Rs 515/share). The stock has corrected sharply over the past month, allowing a sharp upside to revised fair value estimate, and trading at 0.8X P/B on FY2022E. The current market price gives near no credit to the land bank of Rs 2,600 crore that has traditionally been an area of debate for investors.
Concerns on promoter liquidity constraints are overplayed and should be seen in the context of the purchase of stock by key management personnel over the past month.
We upgraded the stock to buy (from reduce earlier) as valuations (at 11.5X on FY2022E core EPS) turn attractive given strong growth prospects in export markets. The domestic motorcycle segment forms only 10 percent of Bajaj Auto’s EBITDA; hence impact on Bajaj Auto will be limited due to BS-VI transition. Export volume growth is strong currently and we built sufficient cushion in our numbers if oil prices remain depressed in the near term. FV revised to Rs 3,100 (from Rs 3,150).
The recent share price correction means that Lupin valuations reflect only domestic segment valuations, implying deep value and market’s disappointments around the regulatory actions against its facilities as well as a lack of cost cuts, and implying no value to the US despite a strong pipeline build-out. However, we expect continued strong performance in India and EMs, and see levers for operating leverage starting with levo ramp from Q1FY21. We upgraded to buy.
Dalmia is progressing well to reach 37 mtpa capacity by FY2022E and would penetrate deeper into the West and East regions. With access to 20 states, Dalmia is no longer a regional player. Leverage is well controlled despite aggressive growth with net debt/EBITDA peaking at 1.7X in FY2020E. Concerns on the treasury appear overblown; resolution of the mutual fund case and divestment of IEX holding could trigger a re-rating. Valuations have corrected to an attractive 6X EV/EBITDA FY2022E. We upgraded to buy (from add) at an unchanged face value of Rs 1,050.
Disclaimer: The above report is compiled from information available on public platforms. Moneycontrol.com advises users to check with certified experts before taking any investment decisions.
1. Nikah is a great bounty from Allah Ta’ala. The affairs of this world and the hereafter are put in order through marriage. There is a lot of wisdom and many benefits in marriage. A person saves himself from sinning and his heart is put at ease. He does not have any evil intentions and his thoughts do not begin to wander and stray. The greatest virtue is that there are only benefits and only rewards in this. This is because a husband and wife’s sitting together and engaging in a loving conversation, joking with each other, etc. is better than nafl salat.
2. A marriage can be executed by just two words, e.g. a person says the following words in the presence of witnesses: “I give my daughter to you in marriage.” The person who is addressed replies: “I accept her in marriage.” In so doing, the marriage is valid and both of them are lawful husband and wife. However, if the person has several daughters, the nikah will not be executed by his uttering the words mentioned above. He will have to mention the daughter by name, e.g. he says : “I give my daughter, Qudsiyyah, to you in marriage”, and the person replies : “I accept her in marriage.”
3. A person says: “Give so-and-so daughter of yours to me in marriage.” The father replies: “I give her to you in marriage.” In so saying, the nikah will be valid irrespective of whether he says that he accepts or not. (In other words, it is not necessary for the word “accept” to be mentioned).
4. If the daughter is present and the father says: “I give this daughter of mine in marriage to you”, and the person replies: “I accept her”, the nikah will be valid. It will not be necessary to mention her name.
If the girl is not present, it is necessary to mention her name and the name of her father in such a loud tone that all the witnesses are able to hear. If the people do not know the father and there is a strong possibility that by mentioning his name they will still not know whose nikah is being performed, then it will be necessary to mention the name of the grand-father as well. In other words, such identification is necessary whereby those present immediately know whose nikah is being performed.
5. In order for a nikah to be valid, it is also essential for at least two males or one male and two females to be present, to hear the nikah being performed, and to hear the two words (i.e. the offer and the acceptance) being uttered. Only then will the nikah be valid. If two persons sit together in privacy and one says to the other : “I give my daughter to you in marriage” and the other person replies : “I accept your daughter”, the nikah will not be valid. Similarly, if the nikah was performed in the presence of one person only, even then the nikah will not be valid.
6. If there are no males present, but only females, the nikah will not be valid even if there are ten females present. Together with two females, one male has to be present.
7. If there are two males but they are not Muslims, the nikah will not be valid. Similarly, if both are Muslims but both or one of them is immature, the nikah will not be valid. Similarly, if there is one male and two females but both or one of the females is immature, the nikah will not be valid.
8. It is preferable to perform the nikah in a large gathering such as after the jumu’ah salat in a jumu’ah musjid or in any other large gathering. This is so that the nikah will be well announced and the people will become aware of the nikah. A nikah should not be performed in secret and privacy. However, if due to some reason many persons are unable to attend, then at least two males or one male and two females who hear the nikah being performed in their very presence should be present.
9. If both the man and woman are mature, they can perform their own nikah. All that they have to do is say the following in the presence of two witnesses: One of them must say: “I am making my nikah with you” and the other must say : “I accept.” In so doing, the nikah will be valid.
10. If a person does not make his nikah himself, but asks someone to perform his nikah with someone, or, he mentions the name of the person with whom he wishes his nikah to be performed and this person performs this nikah in the presence of two witnesses – the nikah will be valid. Even if this person rejects or denies this later, the nikah will still be intact.
1. Marriage with one’s children, grand-children, great grand-children, etc. is not permissible. Nor is marriage with one’s parents, grand-parents, maternal grand-parents, etc. permissible.
2. Marriage with one’s brothers, uncles and nephews is not permissible. According to the Shari‘ah, a brother is one whose mother and father is the same, or they have one father but two mothers, or one mother but two fathers. They are all brothers. But if the father is different, and the mother is also different; that person will not be a brother. Nikah with him will be valid.
3. Marriage with one’s son-in-law is not permissible. This is irrespective of whether the daughter is already living with him or not. In all cases, nikah with him is haram.
4. A girl’s father passed away. Her mother married another person. However, before the mother could even live with her new husband, she passed away or he divorced her. In such a case, the girl can marry this step-father of hers. However, if the mother lived with him, it will not be permissible for this girl to marry him.
5. Nikah with one’s step-children is not valid. In other words, if a man has several wives, then one of the wives cannot marry the children of the co-wives. This is irrespective of whether she had lived with her husband or not. Nikah with these children is prohibited under all circumstances.
6. It is not permissible for a woman to marry her father-in-law or even the father or grand-father of her father-in-law.
7. As long as a sister is married to her husband, it is not permissible for another sister to marry this brother-in-law of hers. However, if her sister passes away or he divorces her and she completes her iddah, it will be permissible for the other sister to marry her brother-in-law. In the case where the brother-in-law divorces the first sister, it is not permissible for the second sister to marry her brother-in-law until her sister completes her iddah.
8. If two sisters marry one person, the marriage of the sister whose nikah was performed first will be valid while the marriage of the sister whose nikah was performed later will not be valid.
9. A man married a woman. As long as he remains married to her, he cannot marry her maternal and paternal aunts and nieces.
10. If the relationship between two women is such that if we had to regard one of them as a man, their nikah will not be valid, then such two women cannot marry a person at the same time. When one of them passes away or one of them is divorced and completes her iddah, only then will it be permissible for the person to marry the other woman.
11. If a woman and her step-daughter marry a person at the same time, the nikah will be valid.
12. Adoption is not considered in the Shar i ‘ah. By adopting a boy, he does not become one’s son. It is therefore permissible to marry one’s adopted son.
13. If a man is not one’s real uncle but he becomes an uncle through some other distant relationship, marrying him is permissible. Similarly, if a man happens to be one’s paternal uncle or nephew through some distant relationship, nikah with him is permissible. Nikah with one’s cousins is also valid irrespective of whether they are paternal or maternal cousins.
14. Two women who are not blood sisters but are maternal or paternal cousins are permitted to marry one man at the same time. In the presence of such a cousin, another cousin can also marry the same man. The same rule applies to a very distant maternal or paternal aunt. That is, the niece and this distant maternal or paternal aunt can marry the same man at one time.
15. All the relations, which become haram on account of lineage also become haram on account of breast-feeding. In other words, if a girl is breast-fed by a particular woman, then this girl cannot marry the latter’s husband because he will now be regarded as her father. A girl who has been breast-fed by a particular woman cannot marry a boy who has been breast-fed by the same woman. Nor can this girl marry the children of this woman because she is also regarded as a child of this woman. All the maternal and paternal uncles and maternal and paternal nephews who become related due to this breast-feeding also become haram on this girl.
16. If two girls have been breast-fed by one woman, they cannot marry the same man at one time. In other words, whatever has been explained previously, will also apply to relations based on breast-feeding.
17. A man committed adultery with a certain woman. Now it will not be permissible for her mother or her children to marry this man.
18. Due to the passions of youth, a woman touched a man with evil intentions. It will now not be permissible for her mother or her children to marry this man. Similarly, if a man touches a woman with evil intentions, her mother and her children will be haram on him.
19. In the middle of the night, a man decided to awaken his wife. However, he mistakenly touched his daughter or his mother-in-law. Thinking them to be his wife, he touched them with the passions of youth. Now, this man will become haram on his wife forever. There is no way in which she can become permissible for him. It will be necessary for him to divorce his wife.
20. If a boy touches his step-mother with an evil intention, she will become haram on her husband. There is no way in which she can be halal for him. If the step-mother touches her step-son with an evil intention, the same rule will apply.
21. A Muslim woman cannot marry a man who belongs to any other religion. She can only marry a Muslim man.
22. A woman’s husband divorced her or he passed away. As long as she does not complete her iddah, she cannot marry anyone else.
23. Once a woman marries a man, she cannot marry another person unless and until she is divorced by this person and also completes her iddah.
24. If a woman is not married and she falls pregnant due to adultery, it will be permissible to marry her. However, it will not be permissible to have intercourse with her until she delivers the child. But if the woman marries the same person who had committed adultery with her, it will be permissible for the person to have intercourse with her.
25. If a person has four wives, he cannot marry a fifth woman. If he happens to divorce one of his four wives, another woman cannot marry him until the one who is divorced completes her iddah.
26. The marriage of a Sunni girl with a Shi’ah man is not permissible according to the majority of the ulama.
The person who has the power or choice of getting a boy or girl married is called a wali.
1. The first wali of a boy or girl is their father. If the father is not present, the grand-father becomes their wali. If he is not present, then the great grand-father. If none of them are present, the blood-brother becomes their wali. If he is not present, then the step-brother, i.e. brothers from one father. Thereafter, the nephew, thereafter the nephew’s son; and thereafter, the nephew’s grand-son. If none of them are present, the blood uncle becomes their wali. If he is not present, then the step-uncle, i.e. the step-brother of their father. Thereafter, the son of the blood uncle and thereafter his grand-son. Thereafter, the son of the step-uncle and thereafter his grand-son. If none of them are present, the father’s uncle becomes their wali; and thereafter his children. If the father’s uncle, his children and grand-children are not present; then the grand-father’s uncle becomes their wali. Thereafter, his children, grand-children, and great grand-children.
If none of them are present, the mother will be their wali. Thereafter, the paternal grand-mother, then the maternal grand-mother and then the maternal grand-father. Thereafter, the blood-sister and then the step-sister, i.e. sisters from one father. Thereafter, the step-brother and then the step-sister who is from one mother. Thereafter, the paternal aunt, then the maternal uncle, and then the maternal aunt.
2. An immature person cannot become a wali of anyone. A kafir cannot be a wali for any Muslim, nor can a lunatic be a wali for anyone.
3. A mature girl has the choice to marry or not to marry. She can marry whomsoever she wishes – no one can force her to marry a particular person. If she marries a person on her own, the nikah will be valid irrespective of whether the wali is informed or not, and irrespective of whether the wali gives his consent or not. In all cases the nikah will be valid. However, if she does not marry a person who is of the same social standing as her, and instead, marries a person who is of a lower standing than her family, and her wali is not happy about this marriage, then the fatwa in this case is that the nikah will not be valid.
If she marries a person who is in the same social standing as her, but the mahr that she receives is less then what is normally fixed in her paternal grandfather’s family, then although the nikah will be valid, the wali will have the right to annul this marriage. The mahr that is normally fixed in her paternal grandfather’s family is known as mahrul mithl. The wali can go to a Muslim court and have such a marriage annulled. However, it should be borne in mind that this right of annulment is only possessed by all those walis whom we had mentioned before the mother. In other words, from the father onwards till the children of the grand-father’s uncle.
4. A wali performed the nikah of a mature girl without asking her or without seeking her consent. The validity of such a nikah will be dependent on her permission and consent. If she grants her permission, the nikah will be valid. If she does not grant her permission or is not happy, the nikah will not be valid. The method of granting permission is mentioned in the next mas’ala.
5. The wali came and informed a young virgin girl that he intends performing her nikah with a certain person, or that he has already performed her nikah with a certain person. Upon hearing this, she remained silent, began smiling or began to cry. All these responses of her’s will be considered to be a permission and a consent. Now, if the wali performs her nikah, it will be valid. If he has already performed it, it will also be valid. It is not a prerequisite for her to give a verbal permission. Those who force a girl in giving a verbal permission are in error.
6. At the time of seeking her permission, the wali did not mention the name of her future husband, nor did she have any prior knowledge of him. In such a case, her silence will not be considered to be a form of consent, nor will it be considered to be a form of granting permission. It is necessary to mention the boy’s name or some other form of identification whereby the girl can understand that the wali is referring to a particular person. Similarly, if the wali performed the nikah without mentioning the amount of mahr to her and it was far less than the mahrul mithl, the nikah will not be valid without her permission. He will have to seek her permission again.
7. The girl is not a virgin, and instead had married previously and this is her second marriage. When the wali asks her or seeks her permission for this second marriage, her mere silence will not be considered to be a form of granting permission. Instead, she will have to give a verbal reply. If she does not give a verbal reply and remains silent, and despite this, the wali performs her nikah, then her nikah will be in abeyance. Later, if she gives a verbal permission, the nikah will be valid. If not, it will not be valid.
8. Despite the father being present, the uncle, brother or any other wali sought the permission of a virgin girl. If she remains silent, it will not be considered to be a form of granting permission. Only when she gives a verbal permission will it be considered. However, if the father sent these persons to seek her permission, her silence will be considered to be a form of consent. In short, the wali who is given the first preference in the Shari‘ah and who has the most right to seek permission from the girl – when he asks her or when someone who has been sent by him asks her, then only will her silence be considered to be a form of consent. If the grand-father had the right of asking her, and instead the brother asked her; or if the brother had the right of asking her and instead she was asked by her uncle, then in such a case her silence will not be considered to be a consent.
9. A wali performed the nikah of a girl without asking her and without obtaining her consent. After the nikah, the wali or his messenger came and informed the girl that her nikah with a particular person has been performed. In such a case, if she remains silent, this will be a permission on her part and the nikah will be valid. But if someone else comes and informs her, and this person is a pious, reliable person, or two persons come and inform her, then by her remaining silent the nikah will be valid. But if there is only one person who informs her and he is an unreliable person, then by her remaining silent the nikah will not be valid. Instead, it will be held in abeyance. When she gives a verbal reply or any other form of granting permission is found, then only will the nikah be valid.
10. Upon being informed of her nikah, the girl did not give a verbal reply although it was necessary for her to give a verbal reply. However, when her husband approached her she did not refuse him from engaging in sexual intercourse with her. Even in this case, the nikah will be valid.
11. The same rules apply to a mature boy, i.e. he cannot be forced into a marriage nor can the wali perform his nikah without his permission. If his nikah is performed without his permission, it’s validity will be dependent on his permission. If he expresses his consent, his nikah will be valid. If not, it will not be valid. However, it should be borne in mind that the boy’s silence is not considered to be a form of granting permission. He will have to give a verbal reply.
12. If a boy or a girl is immature, they do not have their own choice. Their nikah is not valid without a wali. If a boy (or girl) performs his nikah on his own or someone else performs it, it will be dependent on the permission of the wali. If the wali grants permission, the nikah will be valid. If not, it will not be valid. The wali has full rights over such a boy or girl. He can get them married to whoever he wishes and refuse whoever he wishes. Immature girls and immature boys cannot reject such a nikah at that time. This is irrespective of whether the girl is a virgin or had been married previously and had also been sent to her (first) husband’s home – the same rule will apply.
13. If the father or grand-father perform the nikah of an immature girl or boy, they do not have the right to reject or repudiate this nikah even after they become mature. This is irrespective of whether the marriage was executed with a person who is of the same social standing or with a person of a lower class, and irrespective of whether the nikah was performed with mahrul mithl or whether it was far less than the mahrul mithl. In all cases the nikah will be valid and they cannot reject or repudiate this nikah.
14. If a wali other than the father or grand-father performed the nikah, and it was performed with a boy of the same social standing and the mahrul mithl was also given, then in such a case the nikah will be valid. However, after reaching the age of maturity, she has the right to endorse this nikah or to go and complain to a Muslim judge and have this marriage annulled.
But if the wali performed her marriage with a person of a lower social standing or accepted a mahr which was far less than the mahrul mithl, the nikah will not be valid from the very outset. Similarly, if the wali performed the nikah of a boy with a mahr which was far more than the mahrul mithl of the girl, the nikah will not be valid from the very outset.
15. A wali other than the father or grand-father had performed the nikah of an immature girl who also had knowledge of this nikah. Thereafter, she became mature and until then her husband hadn’t had any sexual intercourse with her. In such a case, the moment she becomes mature, she must mention her discontent with regard to marrying this person. She must clearly state that she is not happy. Alternatively, she could say that she does not wish to continue with this marriage. This could be said in the presence of others or in privacy where she is all alone. But she has to mention it verbally. However, by her merely saying this, the nikah will not be annulled. She will have to go to a Muslim judge, he will annul the marriage, and only then will it be annulled.
Once she becomes mature and allows even a moment to pass in which she does not mention her discontent, she will not have the choice of having her nikah annulled.
But if the girl did not have any knowledge of this nikah and only learnt of it after becoming mature, then the moment she is informed, she will immediately have the right to reject the nikah. If she remains silent for even a moment, she will forfeit this right to reject the nikah.
16. If her husband engaged in sexual intercourse with her, and thereafter she becomes mature, it is not necessary for her to reject the nikah immediately after becoming mature or after being informed. Instead, as long as she does not express her consent and happiness, she will have the choice of rejecting or accepting irrespective of how much time lapses. However, if she clearly states that she is happy about this marriage, or her consent is made apparent in some other way such as being in solitude with her husband like any other normal husband and wife, then she will have no choice and this nikah will become entrenched.
17. The person who is most entitled of being the wali of an immature girl is gone to a foreign country. He is so far away that if the rest of the family had to await his arrival in order to consult him, the girl will lose this opportunity. Furthermore, the person who has come with the proposal is not prepared to wait for so long and it will be difficult for the girl to receive a similar proposal. In such a case, the person who is next in line to become her wali can also perform her nikah. If he performs the nikah without consulting the girl, it will be valid. But if the first waliis not very far away, her nikah should not be performed without consulting him. If it is performed, it will be dependent on his permission. Once he grants his permission, the nikah will be valid.
18. Similarly, if the second wali performs the nikah of an immature girl despite the most rightful wali being present, it will be dependent on his permission. For example, if the grand-father performs the nikah without consulting the father despite the latter being present, it will be dependent on the father’s permission. If the right belonged to the brother but the nikah was performed by the uncle, it will be dependent on the brother’s permission.
19. A woman became a lunatic and lost her sanity. She has a mature son and a father as well. If her nikah has to be performed, her wali will be her son because the son is more entitled of being a wali than the father (father of the woman).
1. The Shar i ‘ah has taken great precautions in ensuring that nikah with an incompatible person or a person of a lower social standing does not take place. In other words, do not perform the nikah of a girl with a man who is not equal to her in status or who is of no match to her.
2. Compatibility or equality is considered in several factors: (1) lineage, (2) Islam, (3) piety, (4) wealth, (5) profession or occupation.
Equality in Lineage
1. Equality in lineage is that the Shaykh, Sayyid, Ansari, and ‘Alawi are all equal to each other. In other words, although the status of a Sayyid is more than the others, if the daughter of a Sayyid marries a Shaykh boy; it will not be said that she did not marry someone who is of her family relations. Instead, it will also be regarded as if she has married one of her relatives.
2. In matters of lineage, the lineage of the father is considered and not the mother. If the father is a Sayyid, the son is also a Sayyid; and if the father is a Shaykh, the son is also a Shaykh – irrespective of what the mother may be. If a Sayyid marries a woman who is not a Sayyid, their son will be regarded as a Sayyid. This son will be equal in status to all other Sayyids. Although the son whose father and mother are both from a noble family is respected more, according to the Shariah they will all be regarded as relatives or of the same social standing.
3. The Moghuls and Pathans are regarded as one nation and are not of the same class as that of the Sayyids and Shaykhs. If the daughter of a Sayyid or Shaykh gets married with one of them, it will be said that she married someone who is of a lower social standing than her.
Equality in being a Muslim
1. Equality in being a Muslim is only considered among the Moghuls, Pathans, and other non-Arab nations. There is no consideration of this among the Shaykhs, Sayyids, ‘Alawis, and Ansaris. A man who accepts Islam and his father was a kafir cannot be on par or equal to a woman who is a Muslim and her father was also a Muslim. The man who is a Muslim, his father is also a Muslim, but his grandfather was a kafir; cannot be equal to a woman whose grandfather was also a Muslim.
2. A man whose father and grandfather were Muslims, but his great grandfather was a kafir will be regarded as equal to a woman whose several forefathers were Muslims. In short, this equality is only considered till the grandfather. Equality beyond the grandfather, such as the great grandfather and beyond him is not considered.
Equality in Piety
Equality in piety means that a man who does not follow the dictates of the Shar i ‘ah – who is a wicked person, a scoundrel, an alcoholic, a shameless person – will not be considered to be equal to a pious, chaste and religious woman.
Equality in Wealth
Equality in wealth means that a person who is an absolute pauper cannot be compatible to a rich woman. If the man is not an absolute pauper, but is capable of giving that amount of mahrthat is normally given on the first night and is also capable of giving her maintenance, then he will be regarded to be equal to her in status even if he is unable to give the entire amount of mahr. It is not necessary for the man to be in exactly the same financial position as that of the woman. Nor is it necessary for him to be close to that financial position.
Equality in Occupation
1. Equality in occupation is that, e.g. weavers are not regarded as equal to tailors and are accorded a status that is lower than that of tailors. Similarly, barbers, washermen, etc. are not regarded as being equal to tailors, but are regarded as being lower than tailors.
2. A mad, lunatic person cannot be equal to an intelligent, understanding woman.
1. Once a nikah is performed, it will be valid irrespective of whether mention of any mahr was made or not. Despite it being valid, one will have to give the mahr. In fact, if a person makes the condition that he will not give any mahr and that he is marrying the woman without any mahr, he will still have to give the mahr.
2. The minimum mahr is 10 dirhams and there is no limit to the maximum amount of mahr. The woman can stipulate as much as she wishes. However, it is not good to stipulate a very high figure. If a person gives an amount less than 10 dirhams or its equivalent, he will have to give the balance as well because mahr cannot be an amount less than the minimum. If the husband divorces his wife (in this case) even before she can come and live with him, he will have to give half of the minimum.
3. A person stipulated R20, R100, R1000, or any other amount according to his financial position. The woman thereafter came and lived with him. He also had sexual intercourse with this wife of his. Alternately, he did not have intercourse with her, but he and his wife were able to meet in privacy where no one or nothing stopped them or prevented them from engaging in sexual intercourse. In both these cases, it will be wajib on the person to fulfil the full amount of the stipulated mahr. If none of the above transpired between them, and one of them passed away, it will still be wajib to fulfil the entire mahr. Furthermore, if none of the above transpired between them, and the man divorced her, it will be wajib on him to fulfil half the stipulated mahr.
In short, if the husband and wife meet in privacy, as mentioned above or one of them passes away, the entire mahr becomes wajib. And if the husband divorces her prior to them being in privacy and seclusion, it will be wajib to fulfil half the stipulated mahr.
4. If one of them was ill, keeping a fast of Ramadan, in the ihram of hajj, the woman was in her hayd or there was someone who was peeping at them or intruding on their privacy, and they met in private or seclusion in any of the above situations, then this privacy or seclusion of their’s is not considered. If they meet each other in any of the above situations or circumstances, the total amount of mahr will not become wajib. If the husband divorces her, it will be her right to receive half the total mahr. However, if the fast was not a fast of Ramadan, instead it was a qada, nadhr, or nafl fast, and this was being kept by one of them, then in such a case if they happened to meet in privacy and seclusion, the wife will have the right of receiving the full amount of the mahr. It will be wajib on the husband to fulfil the full amount.
5. The husband is impotent, however, both of them met in privacy and seclusion. The wife will still receive the full mahr. Similarly, if the husband is a hermaphrodite and they meet in privacy and seclusion and thereafter he divorces her, she will receive the full mahr.
6. The husband and wife met in privacy and seclusion but the wife is so young that she is incapable of sexual intercourse. Alternately, the husband is so young that he is incapable of sexual intercourse. If they meet in privacy and seclusion in such a case, the full mahr will not be wajib.
7. If no mention whatsoever of the mahr was made at the time of the nikah, or the nikah was performed on the condition that the woman will not receive any mahr, and thereafter one of them passed away or they met in privacy – that is regarded as a valid privacy in the Shar i ‘ah – even then the mahr will have to be fulfilled. However, in such a case, the mahrul mithl will have to be paid.
In the above case, if the husband divorced his wife prior to being in seclusion with her, she will have no right to receive any mahr. Instead, she will only receive a set of clothing. It is wajib on the man to give this to the woman. He will be sinning if he does not do so.
8. When giving this set of clothing, only four items are wajib on the man: a dress, a scarf, a pant, and a sheet, which can cover her body from head to toe. Apart from these items, it is not wajib to give any other clothing.
9. The clothing that the man gives should be according to his financial position. If the man is poor, he should give cotton clothing. If he is of a middle class, he should give silk that is of an inferior quality. If he is very rich, he should give silk clothing that is of a very high quality. However, it should be borne in mind that in all these circumstances the clothing that is given should not be more than half the mahrul mithl in value. At the same time, it should not be less than five dirhams in value.
In other words, it is not wajib on the man to give clothing which is very expensive and which exceeds half the mahrul mithl in value. However, it is permissible for him to give clothing that is more than the stipulated amount provided that he gives it happily and out of his own will.
10. At the time of the nikah no mahr was stipulated. However, after the nikah, the husband and wife agreed upon a specific amount as mahr. In such a case, mahrul mithl will not have to be given. Instead, the amount that they had agreed upon will have to be given. But if the husband divorced his wife prior to their meeting in privacy and seclusion, she will not have any right of receiving any mahr. Instead, she will only receive the clothing that had been mentioned previously.
11. A person stipulated R100, R1000 or any other amount according to his financial position. Thereafter the husband decided to give more than the original amount that was stipulated. This he did voluntarily and out of his own good will. For example, the stipulated mahr was R100, but he decided to give R150. Whatever additional amount he decides to give will now become wajib upon him. If he does not give it, he will be sinning. But if he divorces her prior to meeting in privacy and seclusion, he will have to give half of the original amount that was stipulated. The additional amount that he had decided to give will not be calculated.
Similarly, if the wife happily and willingly reduces the amount of mahr, it will be considered to be reduced. If she absolves him from paying the entire amount, it will be absolved. Now she has no right to claim it.
12. If the husband pressurized her into reducing the mahr or instilled some fear into her so that she reduces the mahr, then by her reducing or forgiving her husband, it will not be considered to be forgiven. It will still be wajib upon him to fulfil the mahr.
13. No cash, gold or silver was stipulated for the mahr. Instead, a small village, a farm or some land was stipulated. This is permissible. The farm, land, etc. that was stipulated will have to be given.
14. A horse, elephant or any other animal was stipulated as mahr. However, a specific horse or a specific elephant was not stipulated. This is also permissible. In such a case an average horse which is not too cheap nor too expensive will have to be given. Alternatively, it’s value in cash could be given. However, if an animal was stipulated without specifying the type of animal, this will not be valid. Mahrul mithl will have to be given.
15. A couple got married in an unlawful way and the husband and wife were therefore made to separate. For example, they got married in secret without the presence of two witnesses. Alternately, two witnesses were present but they were deaf and were therefore unable to hear the words that make a nikah valid. Alternatively, a man had divorced his wife or he had passed away. Prior to completing her iddah, the woman married another man. Or some other form of unlawful marriage had taken place and the husband and wife were therefore made to separate. However, in all these cases, the man did not have any sexual intercourse with this woman. In such a case, she will not receive any mahr. In fact, even if they met in privacy and seclusion, she will still not be eligible to receive any mahr. But if sexual intercourse had taken place, she will receive mahrul mithl. However, if at the time of nikah some mahr had been stipulated and this mahr is less than the mahrul mithl, then she will receive the mahr that had been stipulated at the time of the nikah and not the mahrul mithl.
16. A person had sexual intercourse with a woman after mistaking her for his wife. He will have to give her mahrul mithl as well, and this intercourse with her will not be regarded as adultery (zina) nor will there be any sin. In fact, if the woman falls pregnant, the lineage of the child will be in order. It will not be tainted and it is not permissible to label the child as being illegitimate. The moment the man realizes that this is not his wife, he should immediately separate himself from her and it will not be permissible for him to continue with the intercourse. It is also wajib on this woman to observe the iddah. It is not permissible for her to stay with her husband or to engage in sexual intercourse with him. The rules related to iddah will be mentioned in a later chapter – Insha’ Allah.
17. If in a certain place or country, the norm is that the entire mahr must be given on the first night, then the woman has the right to demand the mahr on the first night. If she does not ask for it on the first night, she can ask for it whenever she wishes and it will be wajib on the husband to give it to her. He cannot delay in fulfilling the mahr.
18. The practice in India is that the paying and receiving of mahr is undertaken after divorce or after death. When the woman is divorced, it is only then that she claims her mahr. Alternatively, when the husband dies and leaves behind some wealth, she takes her mahr from this left over wealth of his. If the woman dies, her inheritors claim the mahr. As long as the husband and wife are living together, no one pays the mahr nor does she ask for it. In such a situation, the woman cannot demand the mahr before divorce. However, it is wajib on the man to give an amount that is normally given in that place on the first night. But if all these practices are not found in any place, these rules will not apply.
19. If the husband does not give the amount of mahr that is normally given beforehand, the wife has the right to refuse him to engage in sexual intercourse with her until he pays that amount. If they engaged in intercourse once, she still has the right of refusing him the next time or the following time if he does not pay the mahr. If he wishes to take her to another city or country, she has the right of not going unless her mahr is paid. Similarly, if the mahr is not paid and the woman wishes to travel to another city or country, or wishes to go to her parents home, and there is a mahram who can take her, then the husband does not have the right to stop her. But once he pays the mahr, she does not have the right to do any of these things without her husband’s permission. It is not permissible for her to go anywhere without his consent. As for the husband, he can take her wherever he wishes. It is not permissible for her to refuse him.
20. The husband gave some item (or cash, gold, silver, etc.) to his wife with the intention that it is mahr. Whatever he gives will be regarded as part of the mahr. It is not necessary for him to inform his wife at the time of giving it to her that he is giving her mahr.
21. The man gave an item to his wife. She claims that the item was given as a gift and not as mahr while the man claims that he gave it as mahr. In this case, the husband’s claim will be considered. However, if the item was such that it is consumed as food or drink, it will not be considered to be mahr and the husband’s claim will not be considered.
1. Family mahr or mahrul mithl is determined in the following way: look at any woman in the girl’s father’s family who is similar or equal to this girl. That is, if the girl is young, the woman must also be young at the time of marriage. If the woman is beautiful, this girl must also be beautiful. If the woman’s marriage had taken place when she was a virgin, this girl’s marriage must also take place while she is a virgin. The wealth that this girl possesses at the time of her nikah, that woman also had possessed the same at the time of her nikah. The place or locality from which this girl is, that woman must also be from the same place. If this girl is religious-minded, intelligent, well-mannered and educated, that woman must also be the same. In short, this girl whose nikah is being performed now, must also possess the qualities that that woman possessed at the time of her nikah,. If they share the same qualities, then the mahr that was stipulated for that woman will be the mahrul mithl for this girl.
2. Women of the girl’s father’s family refer to the girl’s sisters, paternal aunts, cousins (children of paternal uncles), etc. In other words, girls or women who are connected to her paternal grandmother. When determining the mahrul mithl, the mahr of the mother is not considered. However, if her mother is also of the same family as that of her father’s, e.g. if her father marries his cousin (paternal uncle’s daughter), then the mother’s mahr will also be regarded as mahrul mithl.
1. The different forms of marriage in the different religions are recognized in the Shar i ‘ah. If both, husband and wife, accept Islam, there is no need to repeat their nikah. The nikah that they had performed as kuffar will still be valid.
2. If the husband or the wife accepts Islam and the other partner does not accept, their nikah will be annulled. It will not be permissible for them to live as husband and wife.
3. If the wife accepts Islam and not the husband, then as long as the wife does not complete three hayd periods, it will not be permissible for her to marry another person.
1. If a person has more than one wife it is wajib upon him to treat each one equally. Whatever he gives to one wife, the other wife also has the right to claim something equal to that in value. This rule of equality applies to all types of wives, i.e. whether both were virgins at the time of marriage, both were previously married or one was a virgin at the time of marriage while the other had been previously married. If he spends one night with one wife, he will have to spend one night with the other wife as well. If he spends two or three nights with one wife, he will have to do the same with the other wife as well. Whatever wealth, jewellery, clothes, etc. he gives to one wife, the other wife also has the right to claim something equal to that in value.
2. If a person marries a second woman, the rights of this new wife and the rights of the old wife are the same. There is no difference in rights between the two.
3. Equality is based on spending the night and it is not necessary to spend an equal time with them during the day. If a person spends more time with one wife during the day and less time with the other, there is no harm in this. However, it is wajib to spend an equal time with them at night. If a person goes to one wife immediately after maghrib, and the following day he goes to the other wife after isha, he will be sinning. However, if a person’s occupation is such that he works at night and remains at home during the day; for him, the basis of equality will be the day. For example, a night watchman or guard will have to base his equality with his wives according to the day and not the night.
4. There is no equality in engaging in sexual intercourse in the sense that if a person engages in sexual intercourse with one wife, it is not necessary for him to engage in sexual intercourse with the other wife as well.
5. The man has to maintain equality in allocating nights to his wives irrespective of whether he is ill or not.
6. There is no sin in loving one wife more than the other because these matters are connected to the heart and one does not have any control over one’s heart.
7. Equality is not wajib when embarking on a journey. The husband can take whichever wife he wishes. However, it is preferable to cast a lot and to take the wife in whose favour the lot was drawn. In this way there will be no unhappiness or disgruntlement.
1. It is mentioned in a Hadith that this world has been created to be utilised and that of all the things that are utilised in this world, there is nothing better than a pious woman. In other words, if a person is fortunate enough to get a pious wife, it will be a great blessing. It is also a mercy from Allah Ta’ala that she is actually a comfort for the husband and a means for his success in this world and in the hereafter. A person enjoys comfort from such a woman for his worldly needs and she also assists him in fulfilling his religious duties.
2. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam said : “Marriage is my way and my sunnah.” “The one who does not act upon my sunnah is not of me.” That is, there is no relationship between him and me. This is actually a warning and a threat to the one who does not practice on the sunnah and a mention of Rasulullah sallallahu alayhi wa sallam anger on such a person. It is therefore necessary to be extremely cautious in this regard. Furthermore, how can a Muslim bear to have Rasulullah sallallahu alayhi wa sallam displeased with him for even a moment. May Allah Ta’ala grant us death before that day comes when a Muslim is able to bear the displeasure of Allah and His Rasul sallallahu alayhi wa sallam.
It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam said: “Marry so that I can be proud (of your numbers) on the day of judgement over the other nations.” In other words, Rasulullah sallallahu alayhi wa sallam likes his ’ummah to be in large numbers and more than the other nations. If this happens, his ummah will be carrying out more good deeds, and in so doing he will receive more rewards and gain closer proximity to Allah Ta’ala. This is because whoever from his ummah does good deeds, does so through his teachings. Therefore, the more people who act on his teachings, the more reward he will receive for conveying those teachings. We also learn from this that whenever and however possible, we should undertake to carry out those tasks and actions that will take us closer to Allah Ta’ala, and that we should not display any laziness in this regard.
It is mentioned in a Hadith that on the day of judgement the people will be standing in 120 lines. Out of these, 40 lines of people will be from the other nations while 80 lines of people will be from the ummah of Rasulullah sallallahu alayhi wa sallam. Glory be to Allah! How beloved Rasulullah sallallahu alayhi wa sallam is to Him.
The one who is able to (fulfil the rights of a wife) should marry. As for the one who does not have sufficient wealth (to fulfil the rights of a wife), he should fast. That is, he should fast so that there will be a decrease in his desires. Fasting is actually a means of curbing his desires. If a person does not have a very dire need for women, and instead has an average need, and he is able to pay for her necessities, then nikah is sunnat-e-mu’akkadah for such a person. As for the person who has a very urgent need, nikah will be fard upon him. This is because there is a fear that he will commit adultery and thereby get the sin of committing a haram act. If a person has a very urgent need but is financially incapable of maintaining a wife, then such a person must fast abundantly. Later, when he has sufficient funds to maintain a wife, he must get married.
3. It is mentioned in a Hadith that children are the flowers of jannah. This means that the amount of joy and happiness one will experience on seeing the flowers of paradise, that same amount of joy and happiness is experienced when he looks at his children. And we know fully well that children can only be obtained through marriage.
4. It is mentioned in a Hadith that when the status of a person is increased in jannah, he asks out of wonder: “How did I receive all this?” (That is, “How did I receive such a high status when I hadn’t carried out so many good deeds to deserve such a status?”) It will be said to this person that this high status is on account of your children asking for forgiveness on your behalf. In other words, your children had asked for forgiveness on your behalf. In return for that, you have been accorded this status.
5. It is mentioned that the child who is born out of a miscarriage (i.e. it is born before the due date) will “fight”(wrangle) with its Creator when its parents are entered into jahannam. In other words, this child will go to extremes in interceding on behalf of its parents and will ask Allah Ta’ala to remove its parents from jahannam. Through His bounty, Allah Ta’ala will accept the intercession of this child and He will be soft and lenient towards it. It will be said to this child: “O siqt (which means, miscarried foetus) who is quarrelling with its Lord! Enter your parents into jannah.” So this child will draw its parents out of jahannam with its navel cord and enter both of them into jannah. We learn from this, that children of this sort, who are actually a by-product of marriage, will also be of help in the hereafter.
6. It is mentioned in a Hadith that when the husband and wife look at each other (with love), Allah Ta’ala looks at both of them with mercy.
7. It is mentioned in a Hadith that Allah Ta’ala has taken it upon Himself (i.e. out of His mercy, He as taken the responsibility) of helping the person who gets married in order to attain purity from that which Allah has made haram. In other words, the person who marries in order to save himself from adultery with the intention of obeying Allah Ta’ala, Allah will help and assist him in his expenses and other affairs.
8. It is mentioned in a Hadith that two rak‘ats of salat performed by a married person is better than 82 rak‘ats performed by an unmarried person. In another Hadith, 70 rak‘ats have been mentioned instead of 82 rak‘ats. It is possible that this means that 70 rak‘ats are written in favour of the person who fulfils the necessary rights of his wife and family, and that 82 rak‘ats are in favour of the person who apart from fulfilling their necessary rights, serves them more with his life, wealth and good habits.
9. It is mentioned in a Hadith that it is a major sin for a person to be neglectful with regard to those whom he is responsible for (and to have shortcomings in fulfilling their needs).
10. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam said: “I have not left behind any test and tribulation on men more harmful than women.” In other words, of all the things that are harmful for men, women are the most harmful. This is because, out of his love for a woman, a man loses all his senses, so much so that he does not even take the commands and orders of Allah Ta’ala into consideration. Therefore, a person must not fall in love with a woman in such a way that he has to act contrary to the Shari‘ah. For example, her demands for her food and clothing are more than what the husband can afford. In such circumstances, never accept any bribes in order to supplement your present income. Instead, give her from the halal earnings, which Allah Ta’ala has blessed you. You should continue teaching your womenfolk and inculcate respect and good manners in them. Do not allow them to become impudent and disrespectful. The intellect of women is deficient; it is therefore incumbent to take special measures in reforming them.
11. It is mentioned in a Hadith that you should not propose to a girl when your fellow Muslim brother has already proposed to her until he gets married or gives up this proposal. In other words, when a person has sent a proposal to a particular family and there is a likelihood of their replying in the affirmative, another person should not send a proposal to that same family. However, if they reject this first person, or he himself changes his mind, or they are not too happy with him and are still hesitant in giving a reply, it will be permissible for another person to send a proposal for the same girl.
The same rule applies to the transactions of buying and selling. That is, if a person is busy buying or selling something, then as long as they do not separate or abandon the transaction, another person should not enter into their transaction and should not offer a price above or below that which has been already offered when there is an indication that they are about to come to an agreement. Understand this well, and know that a kafir is also included in this rule.
12. It is mentioned in a Hadith that a woman is either married because of her Din, her wealth or her beauty. Choose the one with Din, may your hands become dusty. In other words, a man may prefer a woman who is religiously inclined. While another may prefer one who is wealthy. While yet another may prefer one who is beautiful. However, Rasulullah sallallahu alayhi wa sallam says that one should choose a religiously inclined woman and that it is preferable to marry such a woman. However, if the circumstances are such that a woman is very pious but at the same time she is so ugly that one’s nature does not find her acceptable and there is a fear that if he marries such a woman there will be no mutual understanding between them, and that he will be neglectful in fulfilling her rights, then in such a case he should not marry such a woman. “May your hands become dusty” is an Arabic mode of expression, which is used on different occasions. In this context, it is meant to create a yearning and a desire for a pious woman.
13. It is mentioned in a Hadith that the best wife is one whose mahr is very simple. That is, it is very easy for the man to fulfil her mahr. These days, there is the habit of specifying a very high mahr. People should abstain from this.
14. It is mentioned in a Hadith that you should look for a good place for your sperms because a woman gives birth to children that resemble her brothers and sisters. In other words, marry a woman who comes from a pious and noble family because the children generally resemble the maternal relations. Although the father also has some influence over the child’s resemblance, we learn from this Hadith that the mother’s influence is greater. If the wife is from a disreputable and irreligious family, the children who will be born will be similar to that family. But if this is not so, then the children who will be born will be pious and religious.
15. It is mentioned in a Hadith that the greatest right that a woman has to fulfil is to her husband, and that the greatest right that he has to fulfil is to his mother. In other words, after the rights of Allah and His Rasul sallallahu alayhi wa sallam the woman has a very great right to fulfil to her husband, so much so that the husband’s rights supersede the rights of her parents. As for the man, after the rights of Allah and His Rasul sallallahu alayhi wa sallam, the greatest right that he has to fulfil is to his mother. We learn from this that the right of the mother supersedes that of the father.
16. It is mentioned in a Hadith that if anyone of you wishes to engage in sexual intercourse with his wife, he should recite du‘a.
The virtue of du‘a is that if a child is conceived through this intercourse, shaytan will not be able to harm this child in any way.
17. There is a lengthy Hadith in which Rasulullah sallallahu alayhi wa sallam addressed Abdur Rahman bin Auf radiyallahu anhu asking him to have a walimah even if it is with one sheep. In other words, even if you possess very little, you should spend. It is preferable to have the walimah after engaging in sexual intercourse with one’s bride. However, many ulama have permitted it immediately after the nikah as well. It is mustahab to have a walimah.
Alim: One who has attained a considerable amount of Islamic knowledge. He could also be referred to as an Islamic scholar.
Barakah: Literally means “blessings”. It refers to the experiencing of abundance in things, which are apparently insignificant or little, both in value and amount.
Bid’ah: Literally means “innovation”. In Islam it refers to introducing new things into religion which have no basis in the Quran or Sunnah, and in addition to this, to regard these new things as acts of ‘ibadah. A bid’ah is a major sin in Islam.
Dua ul-maghfirah: Supplicating to Allah Ta’ala and asking Him for His forgiveness.
I’la: Annulment of a marriage after the husband’s sworn testimony to have refrained from sexual intercourse with his wife for a period of at least four months. For further details, refer to the chapter on ‘i la’.
Fard: Literally means “compulsory”. In Islam it refers to those acts and things which are compulsory on a Muslim. Abandoning or abstaining from a fard act is a major sin. Rejecting a fard act amounts to kufr.
Fatwa: A formal legal opinion or verdict in Islamic law.
Ghayr mahram: Refers to all those persons with whom marriage is permissible. Based on this, it is incumbent to observe purdah with all ghayr mahrams.
Ghibah: Slander or backbiting.
Hayd: Monthly periods or menstruation experienced by a woman.
Hajj: Literally means “pilgrimage”. In Islam it refers to the annual pilgrimage to Makkah.
Halal: That which is lawful or permissible in Islam.
Haram: That which is unlawful or prohibited in Islam.
Hur: Refers to the large-eyed women of jannah, promised to the believers.
Ibadah: Literally means “worship”. In Islam it refers to all those acts of worship which one renders to Allah Ta’ala.
Iddah: A period of waiting during which a woman may not remarry after being widowed or divorced. For further details, refer to the chapter on iddah.
Ihram: Two pieces of unstitched cloth donned by the person performing hajj or umrah.
Jahannam: Hell.
Jama’ah:A group, party, community.
Jannah: Paradise.
Kafir: Literally means “a disbeliever”. In Islam it refers to one who rejects Allah and does not believe in Muhammad sallallahu ‘alayhi wa sallam as the final messenger of Allah.
Kaffarah: Literally means “penance, atonement, expiation”. In Islamic law it refers to redemption from the omission of certain religious duties by a material donation or a ritual act. For further details, refer to the chapter on kaffarah.
Khula: Divorce at the instance of the wife who must pay compensation. For further details, refer to the chapter on khula.
Kuffar: Plural of kafir.
Li’an: Sworn allegation of adultery committed by either husband or wife. For further details, refer to the chapter on li’an.
Madrasah: Literally means “a school”. Also used to refer to a religious school.
Maghrib: Literally means “evening or sunset”. Also refers to the time of sunset and the salat that is offered thereafter.
Mahr: Dower or bridal money.
Mahram: Refers to the person with whom marriage is not permissible and with whom strict purdah is not incumbent.
Mahrul mithl: The dower or bridal money that is equal to or similar than that which was given to a girl’s paternal grandmothers. For further details, refer to the chapter on mahrul mithl.
Masa’il: Plural of mas’ala.
Mas’ala: Literally means “an issue, problem or question”. In Islamic jurisprudence, it refers to a rule or regulation.
Mustahab: Literally means “preferable or desirable”. Refers to that act which was carried out by Rasulullah sallallahu alayhi wa sallam or the Sahabah occasionally. Carrying out these actions entails reward and leaving them out does not entail punishment.
Nafl: Optional.
Nadhr: A vow or solemn pledge.
Nifas: Refers to the flowing of blood after child-birth.
Nikah: Marriage.
Perdah: An Urdu word meaning “seclusion”. It is an equivalent of the Arabic word “hijab”. Refers to the seclusion of women from strangers. There are different stages of purdah, the highest of which is that the woman should not come out of her home except for a valid Islamic reason.
Qada: Literally means “carrying out or fulfilling”. In Islamic jurisprudence it refers to fulfilling or completing those duties that one may have missed out due to some reason or the other.
Qadiani: A heretical sect which regards Mirza Ghulam Ahmad Qadiani as a prophet of Allah. Qadianis are regarded as disbelievers.
Qiblah: The direction in which one faces when offering salat.
Qurbani: Literally means “sacrifice”. In Islam it refers to the sacrificing of animals solely for the pleasure of Allah Ta’ala on the day of idul-Ad‘ha and the two days following it.
Rahmah: Mercy.
Ramadan: The ninth month of the Islamic calendar which is regarded as the most sacred month.
Salam: Literally means “peace”.
Shari‘ah: The Islamic Law.
Shaytan: Satan or the devil.
Shi’ah: A heretical sect found primarily in Iran.
Sunnat-e-Mu’akkadah: Refers to those actions which Rasulullah sallallahu ‘alayhi wa sallam carried out continuously. It is a sin to leave out such a sunnah without any valid excuse.
Sunni: Refers to those who belong to the Ahlus Sunnah wal Jama’ah. This term is generally used as an opposite to Sh i ‘ah.
Surmah: Antimony. A black powdery substance that is applied to the eyes. It is sunnah to apply surmah.
Talaq: Divorce.
Talaq-e-kinayah: A divorce that is issued in vague terms without clearly uttering the words of talaq.
Talaq-e-sarih: A divorce that is issued in clear terms without leaving any vagueness or doubt.
Talaqul ba’in: A divorce, which causes the annulment of the marriage. If a person wishes to retain his wife to whom he had issued a talaqul ba’in, he will have to remarry her, i.e. their nikah will have to be re-performed.
Talaqul mughallazah: A divorce which not only causes the annulment of the marriage, but if the couple wish to remarry, the woman will have to marry another person first, when he divorces her or passes away, only then can she remarry her first husband.
Talaqur raj’ai : A revocable divorce.
For further details with regard to all the above forms of talaq, refer to the relevant chapters.
Ulama: Plural of alim.
Ummah: Literally means “community or nation”. Here it refers to the Muslim community and nation.
Wajib: Literally means “obligatory”. In Islamic jurisprudence it refers to that act which has not been established by an absolute proof. Leaving out a wajib without any valid reason makes one a fasiq and entails punishment.
Wali: In the context of marriage or divorce, it refers to the legal guardian of a minor.
Walimah: Refers to the feast that is organized after a marriage. It usually takes place after the bride and bride groom have spent a night together.
Wudu: Literally means “purity or cleanliness”. In Islamic terminology, it refers to the act of washing oneself before offering salat.
Zihar: Likening one’s wife to one’s mother. It is a form of divorce. For further details, refer to the chapter on zihar.
The word Jihad comes from the Arabic word Juhd, which means “to strive for.” Jihad,
Jihaad is of various kinds, some of which are obligatory upon everyone who is accountable, and some are obligatory upon the community as a whole – if some people undertake them then the rest are relieved of the obligation. And some kinds of jihad are mustahabb.
Jihad al-nafs (jihad against one’s self) and jihad al-Shaytaan (jihad against the Shaytaan) are obligatory upon everyone who is accountable. Jihad against the munaafiqeen (hypocrites), kaafirs (disbelievers) and leaders of oppression and innovation is obligatory upon the community as a whole. Physical jihad (i.e. fighting) against the kaafirs may become an individual obligation upon everyone who is able to do it in certain circumstances, which will be described below.
Ibn al-Qayyim (may Allaah have mercy on him) said:
Once this is understood, then jihad is of four kinds: Jihad al-nafs (jihad against one’s self), jihad al-Shaytaan (jihad against the Shaytaan), jihad against the kaafirs and jihad against the hypocrites.
Jihad al-nafs (jihad against one’s self) is of four kinds:
1 – Striving to learn the teachings of Islam without which one cannot attain success and happiness in this world or in the Hereafter; if this is missing then one is doomed to misery in this world and in the Hereafter.
2 – Striving to make oneself act in accordance with what one has learned. Simply knowing without acting, even though it may not cause any harm, is not going to bring any benefit.
3 – Striving to call others to Islam, teaching those who do not know about it. Otherwise one will be one of those who conceal that which Allaah has revealed of guidance and teaching, and it will not benefit him or save him from the punishment of Allaah.
4 – Striving to bear patiently the difficulties involved in calling people to Allaah and the insults of people; bearing all that for the sake of Allaah.
If a person achieves all these four levels, then he will be one of the rabbaaniyyeen (learned men of religion who practise what they know and also preach to others. Cf. Aal ‘Imraan 3:79). The salaf were agreed that the scholar does not deserve to be called a rabbaani unless he knows the truth, acts in accordance with it and teaches it to others. Whoever teaches, acts in accordance with his knowledge and has knowledge, he will be called great in the kingdom of heaven.
Jihad against the Shaytaan is of two types:
1 – Warding off the doubts that he stirs up to undermine faith.
2 – Striving against him to ward off the corrupt desires that he provokes.
The first jihad is followed by certainty of faith, and the second is followed by patience. Allaah says (interpretation of the meaning):
“And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)”
[al-Sajdah 32:24]
Allaah tells us that leadership in religion is attained through patience and certainty of faith. Patience wards off desires and certainty wards off doubts.
Jihad against the kaafirs and hypocrites is of four kinds: with the heart, the tongue, one’s wealth and oneself. Jihad against the kaafirs is more along the lines of physical fighting whereas jihad against the hypocrites is more along the lines of using words and ideas.
Jihad against the leaders of oppression and innovation is of three kinds:
1 – Jihad with one’s hand (i.e., physical jihad, fighting) if one is able. If that is not possible then it should be with one’s tongue (i.e., by speaking out). If that is not possible then it should be with one’s heart (i.e., by hating the evil and feeling that it is wrong).
These are the thirteen types of jihad, and “Whoever dies without having fought or having resolved to fight has died following one of the branches of hypocrisy.” (Narrated by Muslim, 1910).
Zaad al-Ma’aad, 3/9-11)
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
“Jihad is of various kinds, with one’s self, one’s wealth, by making du’aa’, by teaching and guiding, by helping to do good in any way. The greatest form of jihad is jihad with one’s self (i.e., going oneself and fighting), followed by jihad with one’s wealth, jihad by speaking out and guiding others. Da’wah is also part of jihad. But going out oneself to fight in jihad is the highest form.
(Fataawa al-Shaykh Ibn Baaz, 7/334, 335)
Secondly:
The idea of waging physical jihad against the kaafirs went through a number of stages, depending on the state in which the Muslim ummah was. Ibn al-Qayyim (may Allaah have mercy on him) said:
“The first thing which his Lord revealed to him was to read in the name of his Lord who had created. That was the beginning of his Prophethood, where Allaah commanded him to recite to himself but He did not yet command him to convey that. Then He revealed the words (interpretation of the meaning:
‘O you (Muhammad) enveloped in garments!
Arise and warn!’
[al-Muddaththir 74:1-2]
So he became a Prophet with the word ‘Iqra (Read!) and he became a Messenger with the words, ‘O you (Muhammad) enveloped in garments…’ Then Allaah commanded him to warn his closest kinsmen, then to warn his people, then to warn the Arabs around them, then to warn all the Arabs, then to warn all of mankind. He continued to call them for over ten years from the beginning of his Prophethood, without fighting or imposing the jizyah; he was commanded to refrain, to be patient and to be forbearing.
Then permission was given to him to migrate, and permission was given to him to fight.
Then he was commanded to fight those who fought him, and to refrain from fighting those who left him alone and did not fight him.
Then Allaah commanded him to fight the mushrikeen so that the religion would all be for Allaah.
After jihad was enjoined upon him, the kaafirs then fell into three categories: those with whom there was a truce or peace treaty; those with whom he was at war; and those who lived under the rule and protection of the Islamic state.”
(Zaad al-Ma’aad, 3/159)
Thirdly:
The ruling on physical jihad against the kaafirs is that this is an obligation on the community as a whole (fard kafaayah).
Ibn Qudaamah said:
“Jihaad is an obligation upon the community; if some people undertake it, the rest are relieved of the obligation.”
What fard kafaayah means is that if it is not undertaken by enough people, then all the people are guilty of sin, but if enough people undertakes it, the rest will be relieved of blame. Initially the command is addressed to all of them, as in the case of an individual obligation (fard ‘ayn), but then in the case of fard kafaayah the obligation is dropped if enough of the people undertake to do it, unlike the case with fard ‘ayn where the obligation is not dropped if someone else does it. Jihad is a fard kafaayah, according to the majority of scholars.”
(al-Mughni, 9/163)
Shaykh ‘Abd al-‘Azeez ibn Baaz said:
“We have previously explained on more than one occasion that jihad is fard kafaayah, not fard ‘ayn. All Muslims are enjoined to support their brothers with their selves (i.e., physically, by joining them), or with money, weapons, da’wah and advice. If enough of them go out (to fight), the rest are freed from sin, but if none of them do that then all of them are sinners.
The Muslims in Saudi Arabia, Africa, North Africa and elsewhere are obliged to do their utmost, and if there is a jihad in one country, the surrounding countries should hasten to help them, the closest then the next closest. If one or two states, or three or more, manage to fulfil the obligation, then the rest are freed of responsibility. They deserve to be supported, and it is obligatory to help them against their enemies, because they are oppressed. Allaah has enjoined jihad upon all Muslims, and they must fight against the enemies of Allaah until their brothers are victorious. If they fail to do that then they are sinners, but if sufficient people undertake to do that, then the rest are absolved of sin.”
(Fataawa al-Shaykh Ibn Baaz, 7/335)
Fourthly:
Physical jihad against the kaafirs becomes obligatory in four cases, which are:
1 – When the Muslim is present in a jihad situation.
2 – When the enemy has come and attacked a Muslim land
3 – When the ruler mobilizes the people, they must respond.
4 – When a person is needed and no one else can do the task except him.
Shaykh Ibn ‘Uthaymeen said:
Jihad is obligatory and becomes fard ‘ayn if a person is present where fighting is going on. This is the first of the situations in which jihad becomes an individual obligation, because Allaah says (interpretation of the meaning):
“O you who believe! When you meet those who disbelieve, in a battlefield, never turn your backs to them.
And whoever turns his back to them on such a day — unless it be a stratagem of war, or to retreat to a troop (of his own), — he indeed has drawn upon himself wrath from Allaah. And his abode is Hell, and worst indeed is that destination!”
[al-Anfaal 8:16]
The Prophet (peace and blessings of Allaah be upon him) said that running away on the day when the army is advancing is one of the sins that doom a person to Hell. He said: “Avoid the seven sins that doom a person to Hell…” among which he mentioned running away on the day when the army is advancing (agreed upon). But Allaah has made exceptions in two cases:
1-When it is a military manoeuvre, in the sense that he is leaving to bring reinforcements.
2-When he is going to join another group, when he has been told that there is a group of Muslims elsewhere who are about to be defeated, so he goes to join them in order to strengthen their numbers. This is subject to the condition that there is no risk to the group he is in; if there is a risk to the group that he is in, then it is not permissible for him to go to the other group. In this case (jihad) is an individual obligation upon him (fard ‘ayn) and it is not permissible for him to leave.
The second situation (in which jihad becomes an individual obligation) is when a city is besieged by the enemy. Then he has to fight in defence of the city, because when the city is besieged there is no alternative but to defend it, for if the enemy is going to prevent people from leaving the city or entering it, and prevent provisions from reaching it, and other things which are well known, then in this case the people of the city are obliged to fight in order to defend their city.
The third situation is when the leader tells the people to mobilize; the leader (imam) is the highest authority in the state, but he need not necessarily be the leader of all the Muslims, because there has been no leader of all the Muslims (khaleefah) for a long time. The Prophet (peace and blessings of Allaah be upon him) said: “Listen and obey, even if you are ruled by an Abyssinian slave.” So if a man becomes a leader, then his word is to be heeded and his commands are to obeyed.
There are only 2 Shariah compliant mutual fund schemes in India, Tata Ethical Fund and Taurus Ethical Fund
What makes them Shariah based
Most primary thing that makes them Shariah based is they follow a Shariah stock index S&P Shariah or CNX Shariah). What this index is and what stocks it contains will be a separate discussion. Some of its characteristic:
Investing in islamically legal business companies.
Debt is not high.
Interest income is very low.
Other characteristic:
Long term investment.
No short-selling or day trading which is same as betting.
No liquid investment in interest bearing components.
No lending of MF assets.
No investment in other mutual funds.
No investment in any derivatives.
Fund Details
These are equity funds but no tax saving. There is no entry load; no exit load if withdrawn after a year; trail commission 1.5 to 2.5%.
Performance is good enough for long term.
Tata Ethical Fund:
This fund invests in stocks based on the CNX Shariah 500 Index. As a result, it suffers from the same problem as that of Tauras Ethical Fund. However, it does one thing important: Purification.
Once the Mutual Fund has earned profit, it calculates any non-legal income from Interest and donates to charity and you only get the actual profit.
Because of this am tempted to say that this could be the only halal MF. Only thing am not sure how they deal with stocks of companies that have taken loans.
Tauras Ethical Fund:
It invest based on stocks as present in S&P BSE 500 Shariah index. If you consider the S&P Shariah index to be 100% halal, then this fund will be fine. However, the index definitely contains stocks of companies that have upto 30% debt or 5% interest income and the fund does nothing about it. All this is clearly mentioned in the Scheme Information Document. And this is the problem with the fund.
Fund Performance:
It is important to also see if your investment is giving your profit or loss. Else you would be better off not investing at all.
Performance of all 3 Funds is below average compared to other Equity Funds.
They are not making loss but the profit is very small about 10-13% over 3 years. This obviously is far less than inflation. But this is the state of most halal investments; the returns are very less.
Perhaps this is the test of Allah, most haram investments will give excellent returns.
Concluding Notes
If you are determined to invest in MF then Tata Ethical Fund can be considered.
Goldman Sachs CNX Nifty Shariah Index Exchange Traded Fund itself truthfully declares that although they follow a Shariah based stock index they are not completely shariah compliant. This can be found in its Scheme Information Document.
For long, women were not supposed to have as much share in property as men had. Property rights of women in India remained largely an ignored and unaddressed issue. Till about twelve years ago –specifically, year 2005 -women stood to lose on account of their being daughters/wives/daughters-in-law. In September 2005, the courts declared that Indian women would have a right to a share in property just like a man of the family did.
While it is tough to put in brief the minute details of how property rights of women in India effectively stand, below is an attempt to give a glimpse of the same. The status of a woman in terms of relationships has been further analysed in terms of the major law categories.
Daughters
Hindu Law,
The daughters now have equal right of inheritance to their father’s estate as sons.
The daughters have a right to receive a share in mother’s property.
The Hindu Succession (Amendment) Act, 2005 removes discriminatory gender that was in the provisions of the Hindu Succession Act, 1956 and now it gives the various rights to the daughters that are as follows:
In the context of coparcener, the daughter will
have same rights as the son
have to bear the same liability in the property as the son
be allotted the same share as to the son
The married daughter does not have the right to ask for maintenance or to shelter in her parent’s home
But if the married daughter is deserted, widowed or divorced she has the right of residence
A female has all the rights on any property that she has been gifted or has earned it, or that has been willed to her, that too if she has achieved a majority. She can dispose of the property by selling, gifting or willing to others as she deems fit.
Muslim Law,
The daughters have right of inheritance equal to one-half of the son’s share to their father’s estate.
She has full control over her share of property and has the legal right to control, manage and dispose of her share as per her wishes in life or after death.
The daughter can receive gifts from those whom she may inherit property, but it doesn’t take away her claim as per the inheritance laws.
The daughter has the right of residence in her parent’s home and to ask for support until she gets married.
If the married daughter gets divorced, the maintenance charges fall on her parents after the iddat period which is approximately three months but if she has kids who can support her then it is their duty to do so.
Christian Law,
The daughters inherit equally with any brothers in her father’s or mother’s estate.
The daughter has the right to shelter and maintenance till she gets married from her parents, but she cannot ask for it after her marriage.
She has all rights to her personal property, upon accomplishing majority. Until this happens, her father is her natural guardian.
Wives
Hindu Law,
A married woman has full right over her property and is the sole owner whether it is gifted, inherited or earned by her.
She has the right to gift it to anyone whether in parts or as a whole.
The married woman has the right to maintenance and shelter from her husband.
If the husband is a part of a joint family, she has the right to shelter and maintenance from the family.
In the case of partition of a joint family property (between her husband and his sons), the wife has the right to a share equal to as any other person.
When her husband dies, she has the right to an equal share of his part, jointly with her children and his mother.
Muslim Law,
The wife has the right to maintenance as any other wife, if any, and to take action against her husband if he discriminates against her.
She has the right to maintain her control over her personal property and goods.
The wife in case of divorce has the right that the husband makes fair and reasonable provision for her future which includes her maintenance.
The wife has the right to mehr’ as per terms of contract accepted at the time of the wedding.
She has the right to inheritance to the extent of one-fourth when there are no kids and if there are kids then to the extent of one-eighth.
Christian Law,
The wife has the right to receive maintenance from her husband, and if he doesn’t do so, she has the right to ask for the divorce.
The wife upon the death of her husband has the right to receive a one-third share of his estate, and the rest is divided among his children equally.
Mothers
Hindu Law,
The mother has the right to receive maintenance from her children who can support her. She is a part of Class I heir of Inheritance Law.
In the case of Joint Family, the widowed mother has the right to take the share equal to the share of her son.
She has the right to dispose of her property by sale, gift or will as she may choose.
If the mother dies intestate, her estate will be distributed among her children equally despite their sex.
Muslim Law,
If the mother is widowed or she gets divorced, she has the right to receive maintenance from her children.
She has the right to inherit a one-sixth share of her deceased child’s property.
The mother’s property will be divided as per the rules of Muslim law.
Christian Law,
The mother doesn’t have the right to receive maintenance from her children.
She may inherit one-fourth of her children’s property if her kids die without a spouse or any living child.
Bias has now tilted in favour of bears and a break below 200-day moving average in the coming week could extend selling pressure.
Bears took control of D-Street from the word go as a Nifty break below crucial support levels one after the other on Friday and made a strong bearish candle which closely resembles Bearish Belt Hold kind of pattern on the daily charts.
The bias has now tilted in favour of the bears and a break below 200-day moving average in the coming week could extend the selling pressure.
The Nifty took support near its 200-DMA on last two occasions (7th and 8th March) and then bounced back. Now, a break below this level which is placed around 10,160 could push the index towards its next crucial support level placed at 10,000.
The index reversed gains after hitting an intraday high of 10,478.60 levels when Nifty made a ‘Shooting Star’ kind of pattern on the daily candlestick charts.
“The Nifty50 appears to have resumed its downtrend as it registered a robust bear candle with a cut of around 160 points which is threatening the recent lows of 10,140 levels,” Mazhar Mohammad, Chief Strategist – Technical Research & Trading Advisory, Chartviewindia.in told Moneycontrol.
“If a fresh leg of the downtrend is in progress from the highs of 10,478 levels then ideally it should breach the recent lows of 10,140 and then initially head towards its 200-Day Exponential Moving Averages whose value is placed around 10,114 kinds of levels,” he said.
Mohammad further added that in between multiple support points are available in the zone of 10,160 – 10,140 levels which may provide some temporary relief to bulls from the current carnage.
“For time being upsides shall get capped around 10,350 kind of levels and rally towards 10,300 can be sold into for initial targets placed in the zone of 10,040-9,980 kind of levels,” he said.
India VIX moved up by 6.21 percent at 15.22. Rise in volatility after the recent consolidation seen in the last five sessions has given an upper hand to bears which suggest more weakness. A fall in Put Call Ratio also points to the same direction.
We have collated the top 16 data points to help you spot profitable trades:
Key support and resistance level for Nifty
The Nifty closed at 10,134.83 on Friday. According to Pivot charts, the key support level is placed at 10,074.47, followed by 10,134.83. If the index starts moving upwards, key resistance levels to watch out are 10,300.93 and 10,406.67.
Nifty Bank
The Nifty Bank index closed at 24,489.6 on Friday. The important Pivot level, which will act as crucial support for the index, is placed at 24,357.43, followed by 24,225.27. On the upside, key resistance levels are placed at 24,703.54, followed by 24,917.47.
Call Options data
In terms of open interest, the 10,500 call option has seen the most call writing so far at 58.31 lakh contracts. This could act as a crucial resistance level for the index in the March series.
The second-highest buildup has taken place in the 10,400 Call option, which has seen 48.81 lakh contracts getting written so far. The 10,700 Call option has accumulated 42.28 lakh contracts.
During the session, Call writing was most seen at the strike price of 10,300, which saw an addition of 15.47 lakh contracts, followed by 10,200, in which 14.98 lakh contracts were added, and 10,500, in which 7.40 lakh contracts were added.
There was hardly any Call unwinding seen.
Put Options data
Maximum open interest in put options was seen at a strike price of 10,000, in which 46.36 lakh contracts have been added till date. This will act as a crucial base for the index in the March series.
The 10,200 put option comes next, having added 39.77 lakh contracts so far, and the 10,100 put option, which has now accumulated 33.47 lakh contracts.
During the session, put writing was seen the most at a strike price of 10,200, with 2.43 lakh contracts being added, followed by 9,900, which added 1.24 lakh contracts.
Put unwinding was seen at a strike price of 10,400, in which 15.01 lakh contracts were shed, followed by 10,300, in which 8.3 lakh contracts were shed. The 10,500 put option saw 2.35 lakh contracts getting shed.
FII & DII data:
Foreign institutional investors (FIIs) sold shares worth Rs 150.46 crore, while domestic institutional investors sold shares worth Rs 770.53 crore in the Indian equity market, as per provisional data available on the NSE.
Fund flow picture:
Stocks with high delivery percentage:
High delivery percentage suggests that investors are accepting delivery of the stock, which means that investors are bullish on it.
16 stocks saw long build-up:
17 stocks saw short covering:
A decrease in open interest along with an increase in price mostly indicates short covering.
104 stocks saw short build-up:
An increase in open interest along with a decrease in price mostly indicates build-up of short positions.
73 stocks saw long unwinding:
Long unwinding happens when there is a decrease in OI as well as in price.
Bulk Deals:
Capital First: Vanguard Group has purchased over 9 lakh shares at Rs 648.65 apiece.
Eris Lifesciences: Vanguard Group has purchased over 10 lakh shares at Rs 814.88 apiece.
Gateway Distriparks: Morgan Stanley has purchased over 10 lakh shares in the firm at Rs 201.
Graphite India: Vanguard Group has purchased over 13.5 lakh shares in the company at Rs 776.06.
Jaiprakash Associates: Adroit Financial Services has traded over 2 crore shares in four transactions at around Rs 21.
TeamLease: HDFC Mutual Fund Prudence sold 3.8 lakh shares at Rs 2,050
HDFC Life: The company participated in the investor conference organised by Haitong Securities in Mumbai.
ACC: The company met mutual fund house such as Sundaram Mutual Fund, IDFC Mutual Fund and GIC Re on March 16.
Ambuja Cement: The company met Goldman Sachs AMC on March 16, 2018.
Astral: First Voyager Advisors met the management on March 16, 2018.
Stocks in news:
Axis Bank: Reviewed and retained MCLR rates across all tenors. The one-year MCLR has been set at 8.4 percent.
Ramky Infra: The company has bagged an EPC order of Rs 939.4 crore From NHAI In Srinagar.
YES Bank: The company has said that Life Insurance Corporation has raised stake in firm By 2.03% To 9.62%.
Speciality Restaurants: Anjan Chatterjee to hand over operations to son, reports Mint.
Eight stocks under ban period on NSE
Security in ban period for the next day’s trade under the F&O segment includes companies in which the security has crossed 95 percent of the market-wide position limit.
Securities which are banned for trading include names such as Bank of India, BEML, DHFL, HDIL, IDBI Bank, JP Associates, SAIL and TV18 Broadcast.
“Seeking knowledge is obligatory to every Muslim male and female”- Prophet Muhammad.
Ignorance is a disease which does not know gender and Islam is a religion which has to be learned and practiced by every believing man or woman. The argument that Islam prohibits the education of women is lame because there is not a single verse in the Quran and Hadith of Prophet Muhammad to support this claim.
Allah the Almighty said in the Quran, know me before you worship, if you do not know me how can you worship me. All the commandments of Allah in the Quran does not discriminate against gender. Women should equally worship Allah like men. Females are supposed to memorize the Quran, fast, pray, perform hajj, give zakat, wear hijab etc. How are we supposed to know all these things if we are not educated?
According to the Prophet, Muslim men should marry righteous and knowledgeable women because she is the woman who is going to raise your children. A mother is a school and she is the first teacher of her children. So how can people say that Islam does not encourage the education of women? This is a very big misunderstanding. It is true that some Muslim communities do not allow their females to go to school but that is their culture and society; Islam is not to be blamed for it.
We shall now examine information about the intellectual abilities of two wives of Prophet Muhammad (pbuh): Khadijah and Aishah.
Khadijah Binte Khuwaylid, the first wife of Prophet Muhammad (pbuh), was a wealthy tradeswoman, the richest woman in Mecca at the time, who exported goods as far away as Syria. To manage her large business, she employed several males and to do so then in Arabia, necessitated that you have a high level of understanding and wisdom.
Aishah Binte Abu Bakr, the youngest wife of Prophet Muhammad (pbuh), was very talented and possessed an incredible memory. As a Muslim scholar, she is credited with narrating more than two thousand Hadith and was noted for teaching eminent scholars. She had a great love for learning and became known for her intelligence and sharp sense of judgment. Her life also substantiates that a woman can be a scholar, exert influence over men and women and provide them with inspiration and leadership. The example of Aishah in promoting education, particularly education of women in the laws and teachings of Islam, is a hallmark in female education in Islam. Because of the strength of her personality, she was a leader in every field of knowledge, in society and in politics.
Why must each and every woman stay home and do chores every single day for the rest of their lives? That is not part of the teachings of Islam. The kind of education I am talking about does not only entail religious education; it is equally important to have secular education. The entire Muslim community cannot be made up of Islamic scholars. If need be, why can’t we learn and become engineers, female gynecologists, midwives, nurses, business women etc?
Girls all over the world, who know the beauty of education, are struggling to get educated and even with that struggle, they are not encouraged because of the lack of incentives and equal paychecks like men and this stereotype should end because women are equally putting in the same work as men.
The impact an educated woman has on the society is tremendous because whatever a man can do, a woman can do better. Seeking education is a responsibility to every Muslim whether you are a male or female. Thus, seeking knowledge is a fundamental right for every Muslim woman.
This is a sad reflection upon Muslims and the societies that we have built since knowledge is one of the important pillars upon which the edifice of Islam has been raised. The very fact that the first revelation upon the Holy Prophet (blessings and peace be upon him) contained the commandment to ‘read’ speaks volumes of the emphasis Islam lays on education. Within Islam there is no disagreement found on acquisition of knowledge being binding and obligatory. The importance and excellence of knowledge has been highlighted both directly and indirectly in over five hundred places in the Holy Qur’an. Indeed one of the essential duties and responsibilities of Prophethood was the dissemination of knowledge and wisdom to all. Allah Almighty says:
Likewise, We have sent you (Our) Messenger (blessings and peace be upon him) from amongst yourselves who recites to you Our Revelations and purifies and sanctifies (your hearts and ill-commanding selves) and teaches you the Book and inculcates in you logic and wisdom and enlightens you (on the mysteries of spiritual gnosis and divine truth) which you did not know. [al-Baqara, 2:151.]
He is the One Who sent a (Glorious) Messenger (blessings and peace be upon him) amongst the illiterate people from amongst themselves who recites to them His Revelations and cleanses and purifies them (outwardly and inwardly) and teaches them the Book and wisdom. Indeed, they were in open error before (his most welcome arrival). [al-Jumu‘a, 62:2.]
A basic principle of Islamic Shariah states that when a commandment is revealed, even if the masculine form of word is used the female gender is also included in this commandment. If this principle is rejected then the basic pillars of Islam such as prayer, fasting, pilgrimage and alms-due will become null and void for women. So though God Almighty and the Holy Prophet (blessings and peace be upon him) use the masculine form of sentence to describe most of the commandments, women are also bound to act and follow those rules and regulations.
The study of these verses clearly shows that the prophetic responsibilities of Prophet Muhammad (blessings and peace be upon him) through his Prophethood included recital of the verses, purgation of the self, education of the Book and wisdom and communication of knowledge. Four duties out of five directly talk of knowledge whereas the second and fifth in the sequence refers to a particular kind of knowledge, which is technically defined as mysticism or sufism. However if the doors of acquiring knowledge are closed for women or unjustified restrictions are imposed upon this acquisition, which religion will they act upon? How can they come to know the nature of the verses that have been revealed to them? How will they attain the wisdom and hikma that Allah Almighty wished them to know through the Holy Prophet (blessings and peace be upon him)? How are they to teach the fundamentals of the faith to their children if they have no knowledge of it themselves?
So only those of His servants who have knowledge (of these realities with a vision and outlook) fear Him. Surely, Allah is Almighty, Most Forgiving. [Fatir, 35:28.]
None of these verses specify that only ‘wise men’ receive admonition or that only ‘male servants’ who have knowledge fear Him. If reference to the importance of knowledge has not been restricted within the purview of men by Almighty God, why do we persevere in creating them ourselves? A number of Prophetic traditions also talk directly about knowledge being obligatory and binding in character.
The Holy Prophet (blessings and peace be upon him) said:
Allah Almighty makes the path to paradise easier for him who walks on it for getting knowledge. [Narrated by Muslim in al-Sahih, 4:2074 §2699.]
It is apparent from the Holy Qur’an and hadiths that the acquisition of knowledge is obligatory for women in the same way as in the case of men. The study of the life of the Holy Prophet (blessings and peace be upon him) also shows that he himself made special arrangements for the education and training of women.
Abu Sa‘id al-Khudri reports that some women said to the Holy Prophet (blessings and peace be upon him): ‘men have gone ahead of us (in terms of acquisition of knowledge). Therefore, appoint a special day for our benefit as well.’ The Holy Prophet (blessings and peace be upon him) fixed one day for them. He (blessings and peace be upon him) would meet them on that day, advise them and educate them about commandments of Allah Almighty. [Narrated by al-Bukhari in al-Sahih, 1:50.]
‘A’isha al-Siddiqa, mother of the faithful, was a hadith-narrator, scholar, intellectual and jurist of great standing. She is believed to have reported 2,210 traditions. Abu Hurayra, ‘Abd Allah b. ‘Amr and Anas b. Malik (may Allah be well pleased with them) were the only ones from amongst male hadith-narrators who had narrated more traditions than she did. This itself illustrates that women could not only teach women but also men after fulfilling certain preconditions.
‘A’isha bint Talha (may Allah be well pleased with her) reports:
I stayed with ‘A’isha. People from every city would come to me including the old ones (who would put forward questions) because they knew that I am her servant. And the students who were young would treat me like their sister and would present gifts (to ‘A’isha through me). Many would also write me letters (so that I could reply them back after soliciting answers from ‘A’isha. I would submit: O aunt! Mr so and so has written a letter and there is his present as well. ‘A’isha would say in reply to this: O daughter! Answer his query and give him present in exchange as well. If you have nothing to give, let me know, I will give. So she would return (the present in exchange and I would send it back along with the letter). [Narrated by al-Bukhari in al-Adab al-Mufrad.]
It is important to note here that the concept of knowledge in Islam covers a broad spectrum of subjects. All interpreters of the Holy Qur’an are in agreement that the first five verses of chapter al-‘Alaq form the beginning of the sending of revelation:
(O Beloved!) Read (commencing) with the Name of Allah, Who has created (everything). He created man from a hanging mass (clinging) like a leech (to the mother’s womb). Read, and your Lord is Most Generous, Who taught man (reading and writing) by the pen, Who (besides that) taught man (all that) which he did not know. [al-‘Alaq, 96:1–5.]
The first commandment contained in these verses relates to ‘reading’ as a part of a process of acquisition of knowledge. In addition to the description of Allah Almighty being the Creator and Sustainer, two branches of knowledge are mentioned, embryology and sociology. Whilst indicating knowledge of biology and morality in these verses, the Qur’an explains the Islamic concept of knowledge as being very vast. Acquisition of knowledge embraces within in its fold all of its branches, both religious and secular, which are productive for mankind. It is important to note that this is not restricted to the purview of the traditional religious sciences. Instead many verses of the Holy Qur’an invite man to ponder and meditate over the creation of the universe. Thus it would be wrong to allow women to just partake in learning of the religious sciences and prohibit her from gaining a wider scope in her learning.
Another misnomer is the view that suggests women are only allowed to gain knowledge from female teachers and that instruction from men is prohibited due to the demands of purdah. Although an ideal environment would dictate women teaching women, we do not live in an ideal world where this is always possible. Since Islam is a religion for all nations and all times, it is based on practical reality. There is no stipulation that only women can teach other women or a bar regarding male teachers for women. If the rules of attire and dress are properly observed then men can teach female students under Sharia. This is also apparent from the above mentioned hadith where the Holy Prophet (blessings and peace be upon him) himself made arrangements for the education and training of women where one day was particularly specified for women in the Prophet’s Mosque.
Indeed those who quote the verses of the Holy Qur’an regarding the veil as an argument against women leaving the home in pursuit of knowledge are also severely misguided. If attending a school or college in the pursuit of knowledge constitutes breaking the laws of purdah then anytime a women steps out of her home would entail the same breakage of laws. This would of course create a ludicrous situation where a woman could never leave her home for any reason. If one looks at the verses regarding the veil Allah Almighty states:
And direct the believing women that they (too) must keep their eyes lowered and guard their chastity, and must not show off their adornments and beautification except that (part of it) which becomes visible itself. [al-Nur, 24:31.]
O Prophet! Say to your wives, your daughters and the women of believers that, (whilst going out,) they should draw their veils as coverings over them. It is more likely that this way they may be recognized (as pious, free women), and may not be hurt (considered by mistake as roving slave girls). And Allah is Most Forgiving, Ever-Merciful. [12 al-Ahzab, 33:59.]
Neither of these verses prohibits a woman leaving her house. In fact they merely stipulate that when she leaves the house she should observe the veil whilst outside. Indeed these commandments are themselves a great justification for women stepping out of their homes and becoming active members within society. Moreover if the act of a woman stepping out of her home was prohibited, why did the revered wives of the Holy Prophet (blessings and peace be upon him) participate in battles? If we study the following traditions we come to know the range of functions women performed during the period of Prophethood.
Anas b. Malik (may Allah be well pleased with him) narrates: when people became separated from the Holy Prophet (blessings and peace be upon him), I saw ‘A’isha bint Abi Bakr and Umm Sulaym (may Allah be well pleased with them) were completely covered in attire. They would bring water-bags upon their back, offer it to the thirsty Muslims and then return. They would bring water-bags again and made the thirsty Muslims drink it. [Narrated by al-Bukhari in al-Sahih, 3:1055 §2724.]
Umm ‘Atiya (may Allah be well pleased with her) says: I participated in six battles with the Holy Prophet (blessings and peace be upon him). I would pursue the Ghazis in their tracks, cook food for them and do dressing for the injured and make arrangements for treatment of the diseased. [Narrated by al-Bukhari in al-Sahih, 1:333 §937 & 2:595 §1569.]
This practice continued in the period of the rightly-guided Caliphs after the period of Prophethood. It is related in the books of sira that women were part of the parliament (majlis al-shura) during the period of ‘Umar b. al-Khattab (may Allah be well pleased with him). [Narrated by ‘Abd al-Razzaq in al-Musannaf, 6:180 §10420.] During the rule of ‘Uthman (may Allah be well pleased with him), women were designated as ambassadors to other countries. [Related by al-Tabari in Tarikh al-Umam wa al-Muluk, 2:601.]
In a similar manner the history of Islam is replete with the mention of women who obtained distinguished positions in the fields of hadith sciences, the science of interpretation, jurisprudence, medical science, poetry and calligraphy.[Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri, Women Rights in Islam.]
It is thus imperative, if a nation wishes to be successful and move towards a sustainable reality, the women of that society must be given every opportunity to attain knowledge and education which is not only her due but a right that has been ordained to her by Almighty Allah.
The rights of the husband upon his wife- Guardianship of men over women.
Praise be to Allah, the Lord of Creations, and Peace and blessings be upon our prophet Muhammad, the faithful and the honest. Oh, Allah, we know nothing but what You teach us. You are the All- Knower, the Wise. Oh Allah, teach us what is good for us, and benefit us from what You taught us, and increase our knowledge. Show us the righteous things as righteous and help us to do them, and show us the bad things as bad and help us to keep away from them. O Allah our Lord, lead us out from the depths of darkness and illusion, unto the lights of erudition and knowledge, and from the muddy shallows of lusts unto the heavens of Your Vicinity.
The following Ayah is considered fundamental regarding spouses’ rights:
We are still discussing the book on Hadith by Imam An-Nawawi Riyad as-Saliheen (Gardens of the Pious). Let’s turn to chapter 35 entitled “Men’s Rights upon their Wives”. Imam an-Nawawi, may Allah have mercy upon his soul, used to commence each chapter with a Noble Ayah closely related to the noble Hadiths mentioned in that chapter, and he commenced this chapter with the following Noble Ayah in which Allah the Almighty says:
(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 devoutly obedient (to Allah and to their husbands), and guard in the husband’s absence what Allah orders them to guard (e.g. their chastity, their husband’s property, etc.).)
(An-Nisa’, 34)
1- True believers have no choice but to obey Allah’s Order
Actually, when it comes to the Orders of Allah the Almighty that are mentioned in the Noble Qur’an, and when it comes to the orders of the Prophet, peace be upon him, the true worshipper of Allah has no choice but to obey the Divine Order. On the other hand, as for the matters related to this life, such as buying a house, getting married, or having a certain job, life is full of choices. Thus, the true believer adheres strictly to Allah’s Orders that are mentioned in the Noble Qur’an. Allah the Almighty says:
(It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision.)
(Al-Ahzab, 35)
In other words, when it comes to the Divine Orders and Prohibitions which are Qati Ath-Thuboot (have unquestionable transmission; which are mentioned in the Noble Qur’an or in the authentic noble Hadith) and Qati Dalalah (have definitive meaning), the true believer should adhere strictly to them. For instance, according to Allah’s Order, the husband should be the leader and the guardian of his family, but let me ask you the following important questions: Why do some people disobey their Lord? Why are most of them immersed in sins? Why do they pay no attention to the Orders of Allah the Almighty and those of the Prophet, peace be upon him? Why do they follow their whims, lusts, desires, or interests? Why do they imitate the non-Muslims blindly? That is because they are heedless of Allah the Almighty and have shallow knowledge of Him.
In fact, the Prophet, peace be upon him, stayed in Makkah for thirteen years calling for monotheism and informing people about Allah the Almighty, then the Islamic Shari’ah (Islamic law) was (gradually) revealed. We may conclude that the best way to persuade people to obey Allah the Almighty and to follow His Orders is to inform them about Him (His most Beautiful Names and Lofty Attributes) first, and then to inform them about His Orders. In the other words, the most effective method to abide by Allah’s Orders and Prohibitions is to know Who the Commander really is, and then to know His Commands. That is why the one who has superficial knowledge of Allah the Almighty disobeys Allah and commits sins easily and without remorse, and he never feels that he is obliged to abide by the Divine Orders mentioned in the Noble Qur’an and Sunnah. On the other hand, the one who makes every effort to get to know Allah, Glorified and Exalted be He, and who firmly believes in Allah’s Punishment and Reward will never ever think of disobeying Him.
2- Marriage should be based on Islamic Shari’ah
The marriage that is based on the Islamic teaching is really wonderful, but when both couples do not apply Allah’s Command and do not practise Islam in their marital life, their life will turn into a living Hell because each one of the spouses will care only about one’s self, and this may lead to a conflict of interests, then things end in marital discord and conflict. Thus, getting to know Allah the Almighty before knowing His Orders is quite crucial. It was narrated that our Master Bilal, may Allah be pleased with him, said, “Do not look at how small the sin you commit is, rather consider the Greatness and Might of the One Whom you dare to disobey.”
3- The unchangeable facts of life:
Before pondering over some noble Hadiths on the rights of the husband over his wife, let us discuss some of the unchangeable facts of life such as the subjection of the whole universe to human beings. When you ponder over the creation of universe, you will be quite amazed at its greatness; the earth with all the planets going around it compared to our galaxy (the Milky Galaxy) is only like a point in a space. Furthermore, there are many billion galaxies in the universe, and each one contains many billion stars, and the distances between these stars are incredibly huge. This vast universe with all its galaxies, quasars, comets, etc.…is one of the sings of the Greatness of Allah, Glorified and Exalted be He. However, whom Allah the Almighty has subjected this vast universe to? There are many Noble Ayaat in the Noble Qur’an which clearly indicate that the whole universe is subjected to man (to get to know Allah through pondering over the greatness of its creation). One of these Ayaat is the following Noble Ayah in which Allah the Almighty says:
(And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Him)
(Al-Jathiyah, 13)
4- What should man do in return for this subjection?
As long as the whole universe is subjected to human beings, what does Allah the Almighty demand of man in return for this subjection? To make this point clear, consider the following example: if someone is offered one of the highest salaries and full power to take action, make decisions, etc.…, he should carry out heavy responsibilities in return for these distinctive characteristics. Similarly, if you consider the great creation of the universe, the innumerable number of trees, flowers, birds, fishes, etc…, you should know that you have responsibilities towards the Creator of this universe Who has subjected it to you.
Furthermore, if you ponder over the great creation of human body; the human body systems, the muscles, the heart, the lungs, etc…, and if you ponder over the creation of everything around you, such as the sky, the air, the water, the seas, the stars, the birds, and so on, you should realize that all these things are created for your own good in the worldly life and the Hereafter. Hence, you can notice how the whole universe is subjected to human beings, but what should man do in return for this subjection? He should devote himself to worship Allah the Almighty. Having the universe subjected to you requires knowing Allah the Almighty perfectly, and this profound knowledge entails obeying Allah perfectly. As a result, you will be pleased in both this world and the Hereafter.
Accordingly, the main purpose of the creation of the heavens and the earth, as well as the creation of the human being is to grant you eternal and blissful happiness in this world and in the Hereafter. However, this eternal happiness is based on performing righteous deeds, acts of obedience to Allah, and a great deal of effort. As for performing righteous deeds, it depends on the profound knowledge about Allah, and this profound knowledge requires contemplating the creation of the great universe which is a sign of the Greatness of Allah the Almighty. Thus, the main purpose of the creation of the universe is to get to know Allah the Almighty through pondering over its creation, since this universe is a sign of the Utmost Greatness of Allah the Almighty. Moreover, it is subjected to human beings in order to get to know Allah the Almighty perfectly and to love Him. This perfect knowledge in its turn will lead you to the absolute obedience to Him, and this absolute obedience will end in the eternal happiness in this worldly life and in the Hereafter.
Whenever you read a Divine Order in the Noble Qur’an, you –as a husband or as a wife- should adhere strictly to it and should apply it completely not partially, because this is your duty in return for the subjection of the whole universe to you. On the other hand, the people who are heedless of Allah the Almighty pay no attention to Allah’s Orders, so they commit sins, disobey Allah, violate His Command, and transgress the limits ordained by Him easily. Let alone, when you advise one of them not to commit sins he may indifferently reply, “Come on! Take it easy! Allah is the Oft-Forgiving the Most Merciful, He will bestow His Mercy and Kindness upon us and will definitely not call us to account!” That is what ignorant people say.
Actually, Allah, Glorified and Exalted be He, has created the whole universe for our benefit; when we ponder over the creation of the universe we get to know Allah perfectly, and we will be deeply grateful to Allah for this subjection. Then this perfect knowledge and deep gratitude will make us totally obedient to Allah, so we will be granted the eternal happiness in both this life and the Hereafter. Consider the Divine Command mentioned in the following Noble Ayah in which Allah the Almighty says:
(Men are the protectors and maintainers of women,)
(An-Nisa’, 34)
5- The guardianship of men over women
This means the family can be likened to a ship or a vehicle which has only one leader who should be one of them. Allah the Almighty says:
(…because Allah has made one of them to excel the other,)
(An-Nisa, 34)
Allah, Glorified and Exalted be He, has granted men and women certain characteristics that complement each other. Furthermore, they are equal in many aspects such as charging and honoring. The equality in charging and assignment means both of them are ordered to get to know Allah the Almighty, to perform acts of obedience to Him, to get closer to Him, and so on…. However, they differ in some aspects; for example, women are not ordered to go out for Jihad nor are they ordered to attend Friday sermon. Allah the Almighty says:
(Verily, the Muslims (those who submit to Allah in Islam) men and women, the believers men and women (who believe in Islamic Monotheism), the men and the women who are obedient (to Allah), the men and women who are truthful (in their speech and deeds), the men and the women who are patient (in performing all the duties which Allah has ordered and in abstaining from all that Allah has forbidden), the men and the women who are humble (before their Lord Allah), the men and the women who give Sadaqat (i.e. Zakat, and alms, etc.), the men and the women who observe Saum (fast) (the obligatory fasting during the month of Ramadan, and the optional Nawafil fasting)….,)
(Al-Ahzab, 35)
Whether they are males or females, Allah the Almighty will answer their prayers. He says:
(So their Lord accepted of them (their supplication and answered them), “Never will I allow to be lost the work of any of you, be the male or female.)
(Aal-‘Imran, 195)
6- Differences and similarities between men and women
When it comes to the Divine assignment and honoring, women and men are equal. Yet, there is a vast structural difference between women and men; woman has a special psychological, physical and mental structure which fits perfectly her first mission manifested in bringing up her children. On the other hand, man has special mentality and psychological and physical structure, which are quite compatible with his role in the family manifested in earning a living, taking the helm of the family and making decisions due to his profound insight. Thus, men and women complement each other. Also, according to Allah’s Deep Wisdom, He has chosen man to be the leader of his family. Allah the Almighty says:
(Men are the protectors and maintainers of women, because Allah has made one of them to excel the other,)
Men’s mind dominates their passion, and they have deeper insight than women, while women have the ability to focus sharply on the outer appearance of things, unlike men who concentrate on the reality and the essence of life, and pay no attention to the outer appearance. I do not mean to belittle women or dishonor them, but what I mean is that both man and woman have their special characteristics that fit their role in life. Also, they are equal in the Sight of Allah the Almighty. It was narrated that the Prophet, peace be upon him said:
((Go and inform the women that their beautification for their husbands, discharging their rights, seeking their pleasure and obeying them is equal to Jihad in reward.))
[Mentioned in the tradition]
Furthermore, the woman who adheres strictly to Allah’s Orders and who obeys her husband can be more exalted in the Sight of Allah the Almighty than one thousand men, or even ten thousand or one hundred thousand men. What really matters is the adherence to the Command of Allah the Almighty and the performance of righteous deeds. Allah the Almighty says:
(Men are the protectors and maintainers of women, because Allah has made one of them to excel the other,)
In Islam, man is charged with certain duties such as the guardianship over women, management, supervision, making decision, and leadership at home. However, you may find someone who abdicates these responsibilities willingly and lets his wife lead the family (i.e. who has a weak personality) or takes his role in public. Actually, such cases are not related to the topic of our lecture today. The general rule is that Allah, Glorified and Exalted be He, has placed men in charge of their wives. He says:
(Men are the protectors and maintainers of women, because Allah has made one of them to excel the other,)
It was narrated that while Khalifah Umar, may Allah be pleased with him, was personally looking after the affairs of his people, he imposed a punishment on a person who had committed a mistake. Later on, his wife asked him why he imposed that punishment on that man, and what he had committed. She did not ask him to forgive that man, or to make other decision. Nevertheless, Khalifah Umar, may Allah be pleased with him, got extremely angry at her and said, “O bad woman, it is none of your business!” He did not allow her to interfere in his affairs since she had no knowledge about that.
Although righteous women have high status in the Sight of Allah the Almighty, He has granted men the position of guardianship over women, because it fits their feminine nature. As the saying goes, “May Allah bless the one who knows perfectly well the range of his abilities, and does not burden himself with what is beyond his capacity.” Allah the Almighty says:
(…because Allah has made one of them to excel the other,)
Allah the Almighty distinguishes man with qualities that are not found in women such as the muscular strength, the physical strength, and the ability to make rational decisions at the expense of emotions, while in general women are driven by their emotions, and that is why they sometimes find it hard to make crucial decisions in critical situations which require certain levels of bravery.
7- The reason why Allah assigns guardianship to men over women:
Allah the Almighty says:
(…and because they spend (to support them) from their means.)
(An-Nisa’, 34)
Allah the Almighty mentions two reasons for that; the first one is:
(…because Allah has made one of them to excel the other,)
(An-Nisa’, 34)
The second one is that men have to spend money on them.
8- The qualities of a righteous wife:
Allah the Almighty says:
(..Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husband’s absence what Allah orders them to guard (e.g. their chastity, their husband’s property, etc.).)
(An-Nisa, 34)
This means the righteous wife is obedient to her husband, and she guards her chastity and her husband’s money in his absence, which is the best quality of a righteous wife; she never lets non-Mahram men look at her or speak with her unnecessarily. Allah the Almighty says:
( …then be not soft in speech,)
(Al-Ahzab, 32)
On the other hand, some women do not guard their chastity in the absence of their husbands. For instance, if someone knocks at the door, they open it wide even if they are wearing indecently, and they talk with him without observing the etiquettes of talking with non-Mahram men. A woman of such does not guard her chastity, but rather she is almost encouraging people to commit adultery with her! While the situation of the righteous woman is exactly the opposite; Allah the Almighty says:
(…and guard in the husband’s absence what Allah orders them to guard (e.g. their chastity, their husband’s property, etc.).)
In Morocco, some righteous women have a quite good habit; if someone knocks at the door while their husbands are not at home, they knock at the door from inside in order to inform him that their husbands are not at home, so if he wants to say something important, he should say it from behind the closed doors. While the heedless women welcome the non-Mahram men warmly, and ask them to enter their homes, and show them warm hospitality. Such women are not true Muslim women, since the righteous women guard their chastity while their husbands are not at home.
((It was narrated from Ibn ‘Abbas that a man came to the Messenger of Allah, peace be upon him, and said, “I have a wife who is one of the most beloved of the people to me, but she does not object if anyone touches her.” He, peace be upon him, said, “Divorce her.”))
[An-Nasa’i]
The woman who does not guard her chastity in her husband’s absence cannot be entrusted. Actually there is a popular misconception that some women are referred to as chaste since they never let anyone talk to them in an immoral manner regardless of the fact that they show their beauty and expose their body in the balcony and in the streets. Well, this is absolutely wrong, because the woman who wears indecently is definitely not chaste and is not a real Muslim woman even if she performs ritual acts such as prayers, fasting, etc. Allah the Almighty describes the real Muslim woman as follows:
(…and guard in the husband’s absence what Allah orders them to guard (e.g. their chastity, their husband’s property, etc.).)
This means she guards her chastity all the time; whether in the presence of her husband or in his absence. She also protects his money and spends it wisely, even if others accuse her of being stingy. Allah the Almighty says:
(…and guard in the husband’s absence what Allah orders them to guard (e.g. their chastity, their husband’s property, etc.).)
Consider these pieces of advice which create an intense emotional bond between the spouses: It was narrated that a Bedouin woman, in the early stage of Islam, gave this advice to her daughter before her wedding. She said, “O my beloved daughter, I will give you ten pieces of advice. Remember them and try to live them, you will gain the happiness and respect of your husband. First: Lead a life of contentment. Second: Always listen attentively to what your husband says. Give importance to what he says and do as he says. Third: Tend to your beauty carefully so that whenever he will look at you, he will be pleased with his choice. Within the limits of decency, use as much fragrance as possible and remember that no part of your body or dress should repulse him. [i.e. make sure you are always clean, neat and in a good conduct and good fragrance.]. Fourth: Prepare his meals before it is time as hunger becomes a flame if not satisfied. During the hours of rest, keep it quiet and peaceful as disturbed sleep makes a man morose and angry. [i.e. be alert and sensitive to his needs, instead of doing something that aggravates the situation]. Fifth: If he is grieved over something, then do not mention to him anything that has pleased you. Share his grief. When he is happy, don’t disclose your hidden grief and do not complain to your husband. Otherwise, he will see you as lacking emotional respect and will be irritated or annoyed by your lack of understanding. Sixth: Never disobey him and always keep his secrets, for disobeying such an honorable man would put fuel to fire, also revealing his secrets would destroy his trust in you. And you yourself will not be safe from his retaliatory double standards…..” to the rest of theses valuables pieces of advice. Thus, the Muslim women should act upon the following Ayah:
(…and guard in the husband’s absence what Allah orders them to guard (e.g. their chastity, their husband’s property, etc.).)
(An-Nisa’, 34)
This is the meaning of the following Noble Ayah in which Allah the Almighty says:
(Men are the protectors and maintainers of women)
However, if the husband is less righteous and less knowledgeable than his wife, if he has a narrow vision while his wife has a broad one, and if he does not spend money on her, then she is the one who has guardianship over him! Man guardianship over his wife requires being more righteous, knowledgeable and pious than her, and it requires spending on her. Otherwise, his wife should be the one who leads the family.
Some noble Hadiths on the rights of spouses:
First, let us talk about the most important rights of the husband over his wife.
The first Hadith:
Abu Hurairah narrated that the Prophet, peace be upon him, said:
((When a man calls his wife to come to his bed and she refuses and does not come to him and he spends the night angry, the angels curse her till the morning.))
[Agreed upon]
When we say agreed upon, it means that both Imam Al-Bukhari and Imam Muslim agreed on its narration. In another narration, the Prophet, peace be upon him, said:
((When a woman spends the night away from the bed of her husband, the angels curse her until morning.))
Which means marriage is based on making love, so if the wife spends the night away from her husband and refrains from sleeping with him, the angels will curse her all the night until morning. Likewise, it is not permissible for a woman to observe supererogatory fast when her husband is present except with his permission, but if it is an obligatory fast, she can fast without his permission, because the Prophet, peace be upon him, said:
((There is no obedience to any human being if it involves sin; obedience is only in that which is right and proper.))
[Ahmad]
Accordingly, you should never obey anyone in the disobedience of Allah even if he is your parent. For example, a father may say to his son, ‘If you want me to be pleased with you, divorce your wife!’ His wife may be a righteous woman, so he should never obey him and should never divorce her unjustly. The prophet, peace be up him, said:
((There is no obedience to any human being if it involves sin; obedience is only in that which is right and proper.))
If someone’s parents order him to commit a sin, then it is the same whether they are satisfied with him or not; he should never obey them.
The second Hadith:
Abu Hurairah narrated that the Prophet, peace be upon him, said:
((It is not lawful for a lady to fast (Nawafil) without the permission of her husband when he is at home; and she should not allow anyone to enter his house except with his permission; and if she spends of his wealth (on charitable purposes) without being ordered by him, he will get half of the reward…))
[Agreed upon]
Hence, when her husband is at home, the Muslim woman should never observe supererogatory fast without his permission. On the other hand, it is permissible for her to fast without his permission in his absence; if he is on a trip for example. Let’s ponder over the rest of this Hadith: The Prophet, peace be upon him, said:
((…and she should not allow anyone to enter his house except with his permission.))
It is not permissible for her to allow anyone to enter his house without his permission. For example, if he asks her not to allow her cousin to enter their house during his absence, which is of course prohibited in Islam (in order to avoid private seclusion with non-Mahram men), she should never let him enter the house in her husband’s absence claiming that her cousin has just come back after a travel and she fells embarrassed, and so she cannot not ask him not to enter the house. It is nonsense to say that. Actually, the husband is the leader of his family, so if he prevents his wife from doing something that displeases Allah the Almighty, she should obey him and keep away from it.
The third Hadith:
Umm Salamah, may Allah be pleased with her, narrated that the Prophet, peace be upon him, said:
((Any woman dies while her husband is pleased with her, she will enter Jannah.))
[At-Tirmidhi]
It is a reference to the righteous wife who pleases her husband by fulfilling her obligations to him completely, such as brining up her children properly, fulfilling his needs, caring for him, and creating an atmosphere of tranquility, calm, and peace at home, which helps him be a productive member in his society. In contrast, the one whose marital life is full of conflicts and quarrels and who spends the whole night arguing with his wife, will find it very difficult to concentrate on his tasks at work since he will be thinking all the time about his problems. Hence, the woman who creates an atmosphere of peace and tranquility at her home will get the same reward (from Allah the Almighty) as her husband. You know the saying that “Behind every great man there’s a great woman”, and I believe that behind every great man who performs righteous deeds and serves his society there is a righteous woman, because being productive requires enjoying peace of mind and tranquility in the daily life. Allah the Almighty says:
(He will guide them and set right their state.)
(Muhammad, 5)
Who has created that atmosphere of tranquility, calm, and peace inside the home for the husband in order to become productive? It is the righteous wife. Whenever I read the dedication of the author that is written in the first page of his book, I feel deeply touched by his words, because most of the dedications start with “To my beloved wife…” Those authors are absolutely right since their wives are the ones who created that atmosphere of calm which enabled them to write their books. Had their life been full of quarrels and disputes, they would have never been able to write them. So, the successful couples live in peace, love, and mutual respect. The Prophet, peace be upon him, said:
((Any woman dies while her husband is pleased with her, she will enter Jannah.))
The problem most couples face is that their marriage is not based on the obedience to Allah the Almighty. In other words, if the wife aims to earn Allah’s Pleasure by being obedient to her husband, and if the husband aims to earn Allah’s Pleasure by being good and kind to his wife, they will have a blissful marriage. In other words, the spouses should be kind to one another even if one of them is not kind to the other, and even if one of the spouses does not deserve such a kind treatment, he should do that for the Sake of Allah Alone. However, if the husband treats his bad-mannered wife the way she deserves to be treated, or if the wife treats her bad-mannered husband the way he treats her, then quarrels and disputes break out. On the other hand, if both the husband and the wife make the intention to get closer to Allah by being good to each other, they will be granted marital bliss. Hence, when the marriage is based on the obedience to Allah the Almighty, the spouses will be blessed by being granted marital bliss success.
Let me tell you something you may find irrelevant to the topic of our lecture today, but it is really important. When both the husband and wife lower their gaze, they will live in harmony with one another. In fact, when the husband lowers his gaze and refrains from looking at pretty non-Mahram women out of the fear of Allah, Glorified and Exalted be He, he will be rewarded for that and his marriage will be blessed with lots of happiness and mutual love. Thus, when both spouses lower their gaze, they will be granted the marital bliss, which is really important. Allah the Almighty says:
(Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them…)
(An-Nur, 30)
Whoever stares at non-Mahram women who expose their beauty for others thinking that there is no harm by doing so is mistaken, since Allah Who has created man orders him to lower his gaze for his own good. He says:
(That is more virtuous and purer for you)
(An-Nur, 30)
This means it will help him feel more comfortable. Furthermore, he will be rewarded by Allah immediately, not after a period of time (after a month for example), but rather in the same day. So, the more you make every effort to lower your gaze, the more marital bliss you will get. Actually, enjoying marital bliss is really important since living a peaceful marital life will increase one’s productivity, while when one’s marriage is full of fights and quarrels, it will negatively affects his productivity at work. Thus, whoever treats his wife kindly is a person of great wisdom. Allah the Almighty says:
(And live with them honorably.)
(An-Nisa’, 19)
The forth Hadith:
Consider the following Divine Command: Allah, Glorified and Exalted be He, orders husbands to treat their wives kindly. He orders men to act kindly towards women and orphans. The Mother of the Believers Mrs. Aisha, may Allah be pleased with her, narrated that the Prophet, peace be upon him, said:
((The best of you is the one who is best to his wife, and I am the best of you to my wives.))
[At-Tirmidhi]
He, peace be upon him, also said:
((Only an honorable man treats women with honor and integrity, and only a mean, deceitful and dishonest man humiliates and insults women. They defeat the noble man, but they are defeated by the ignorant one, and I would rather be a defeated noble man than a defeating ignorant one.))
[Mentioned in the tradition]
This is what the true believer should do. The Prophet, peace be upon him, said:
((If a woman dies while her husband is pleased with her, she will enter Jannah.))
Many years ago, I attended a consolation ceremony in Al-Midan (which is a neighborhood and municipality in Damascus), the deceased was an 80-yearold woman, and her husband was 95 years old. He was crying bitterly, and when people tried to console him, he said, “I never slept feeling irritated with her during the whole 45 years I lived with her.” In sharp contrast to that, someone may tell you that he had never been pleased with his wife, even for one day in his life. Let me tell you this joke: once a husband and his wife, who used to quarrel a lot, agreed to quarrel one day and to have a rest on the other day, but even in the day off she used to annoy her husband by keep repeating, “Tomorrow we will have a quarrel” The Prophet, peace be upon him, said:
((If a woman dies while her husband is pleased with her, she will enter Jannah))
The fifth Hadith:
Abdul-Rahman Ibn Awf, may Allah be pleased with him, narrated that the Prophet, peace be upon him, said:
((If a woman observes her five daily prayers, fasts during the month of Ramadhan, guards her chastity and obeys her husband, she may enter Paradise through any of the gates she wishes.))
[Ahmad]
Which means the wife’s obedience to her husband is almost equal to a quarter of her faith.
The sixth Hadith:
Mu’adh Ibn Jabal, may Allah be pleased with him, narrated that the Prophet, peace be upon him, said:
((No woman annoys her husband but his wife among Al-Huril-Ain (of Paradise) says: ‘Do not annoy him, may Allah destroy you, for he is just a temporary guest with you and soon he will leave you and join us.))
[At-Tirmidhi]
A Muslim husband should never annoy his wife:
None of the spouses should annoy one another. Actually, I find it really strange that some Muslim husbands intend to annoy their wives and vice versa! This odd situation contradicts the teachings of the Qur’an since Allah the Almighty says:
(And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy…)
(Ar-Rum, 21)
According to the teachings of Islam, marriage should be based on finding tranquility in one another, and showing love and mercy to each other. However, you may find some Muslim spouses who deliberately try to irritate each other, and the reason could be the wife’s female relatives or friends who advise her to do that. In fact, this is utmost foolishness, stupidity and heedlessness of Allah, Glorified and Exalted be He. Thus, it is not permissible for any women to irritate her husband, and it is not permissible to any husband to irritate his wife either, because this will definitely lead to quarrels and misunderstanding. Man should never let a minor dispute turn into a big deal.
Two precious pieces of advice for married couples
The first piece of advice:
I would like to offer all my brothers in faith this piece of advice, please be realistic, and know that no marital life is problem free, because each one of the spouses has his own needs, and when these needs are not fulfilled, quarrels start. Actually, even the Prophet, peace be upon him, and the noble companions, may Allah be pleased with them had some marital problems.
(( Anas, may Allah be pleased with him, narrated that the Prophet was with one of the Mothers of the Believers when another one sent a wooden bowl which contains some food. She struck the hand of the Prophet and the bowl fell and broke. The Prophet picked up the two pieces and put them together, and then he started to gather up the food and said, ‘Your mother got jealous; eat.’ So they ate. He waited until she brought the wooden bowl that was in her house, and then he gave the sound bowl to the messenger and left the broken bowl in the house of the one who had broken it.))
In another narration, the Prophet, peace be upon him, was with one of the Mothers of the Believers when another one sent a plate in which there was some food. She intentionally broke it, then the Prophet, peace be upon him, blamed her for that. Also, it is reported that a man came to the Khalifah Umar Ibn Al-Khattab, may Allah be pleased with him, to complain about his wife’s ill-temper. While he was waiting for Umar to come out of his house, he heard Umar’s wife scolding him and Umar quietly listening to her, and not answering her back, so that man decided to walk away. At that moment, Umar came out of his house and saw the man walking away. He called him and said, “What did you want from me, O man?” The man replied, “O Leader of the Believers, I came to complain to you about my wife’s bad-temper and how she nags me. Then I heard your wife doing the same to you!” Thus, having some marital problems is a normal part of life. However, both the husband and the wife should never annoy one another since that behavior contradicts the teachings of the Noble Qur’an.
The second piece of advice:
Allah the Almighty says:
(…and turn them not out of their (husband’s) homes, nor shall they (themselves) leave,…)
Unfortunately, when some little problems arise, some husbands force their wives to leave their homes. So, when the wife goes to her parent’s house, many of her female relatives such as her paternal aunt, her maternal aunt, her cousin, her sisters, etc.… may give her bad pieces of advice; they may say to her, “Why do you want to stay married to that bad husband? You deserve another man who is far better than him” Also, she will get extremely annoyed when her husband does not call her, and he will get extremely irritated because she never calls him either. Each one of them will be waiting for the other one to make that call. They will turn away from each other more and more till their marriage ends in divorce. It is much better for the husband to avoid forcing his wife to leave the home, because they will be able to solve their problem the next day! I firmly believe that the spouses can deal with the most difficult marital problem as long as the wife stays at her home, while if she leaves it and goes to her parents’ house, the marriage will mostly end in divorce, no matter how trivial their problem is.
The wise father never lets his daughter leave her house if she has a problem with her husband, but rather he tries to solve their problem at the same day instead of encouraging her to get divorced, like what some parents do. Parents of As-Salaf As-Saleh (the righteous ancestors) used to make a certain plan against their daughter in order to persuade her to go back to her marital home if she had left it after having a quarrel with her husband. The first day her mother asked her for help in house work, the next day they ate cheap food, the third day parents pretended to have a serious marital problem in front of her, and so on till she found out that her marital house was far better than her parents’ house! In contrast, nowadays, some parents encourage their daughters to leave their husbands and to annoy them till their marriage end in divorce. Actually, this is one of the problems which arise within the Muslim community, and which are caused by utter ignorance of the teachings of Islam.
Actually, some mothers want to dominate and control every aspect of their daughters’ life even after marriage, which turn their daughters’ life into Hell. How bad such mothers are! Usama Ibn Zaid narrated the Prophet, peace be upon him, said:
((…Then I stood at the gate of Paradise and saw that the majority of the people who entered it were the poor, while the wealthy were stopped at the gate (for the accounts). But the companions of the Fire were ordered to be taken to the Fire. Then I stood at the gate of the Fire and saw that the majority of those who entered it were women.”))
[Ahmad]
Thus, one should be careful and should not let others interfere in his personal affairs. The Prophet, peace be upon him, said:
((No woman annoys her husband in the world except that his wife among the Al-Huril-Ain said: ‘Do not annoy him, may Allah destroy you, he is only like a guest with, soon he will part from you for us.))
One of the noble companions said to his wife when she asked him to get her something he couldn’t afford, “O woman, know that Al-Huril-Ain (the women of Paradise) are so beautiful that if one of them were to look out over the earth, the light of her face would be brighter than the light of the sun and the moon. So I would rather sacrifice you for them than sacrifice them for you” ( he would never earn money illegally in order to fulfil all her wife’s needs).
Such a woman should not be given more value than what she deserves, and she should not be allowed to violate others’ boundaries. Usama Ibn Zaid, may Allah be pleased with him, narrated that the Prophet, peace be upon him, said:
((I have not left after me any trial more severe to men than women.))
[Muslim]
Actually, Shaitan (Satan) uses women as a ploy to trap men into sinning; Shaitan lies in wait against human beings, and he uses many traps in order to mislead them, the best of which is women. Therefore, every Muslim should fear Allah the Almighty and keep away from doubtful matters.
