(19) Commentary:
The Reason for the Advice
It is the habit of many women that when they congregate or sit together, then they begin to engage in gheebah (backbiting) or speaking ill of others. Similarly, another evil trait found in many women is that they are ungrateful to their husbands and are disobedient to them, despite receiving comfort and benefit from them. Likewise, many women have the habit of cursing people when they are angry.
These are serious sins that are found in many women due to which the Hadith explains that they will undergo punishment in the Hereafter. It is for this reason that Rasulullah (sallallahu ‘alaihi wasallam) highlighted these weaknesses in women and explained to them that they should not trivialize these sins or regard them to be insignificant, as these are the sins on account of which women will outnumber men in Jahannum.1
Therefore, Rasulullah (sallallahu ‘alaihi wasallam) instructed the women to continue giving sadaqah, as through the barakah of the sadaqah, these evil traits and habits would gradually leave their lives. Additionally, sadaqah draws the special mercy of Allah Ta‘ala and causes sins to be forgiven, as sadaqah is a shield from the fire of Jahannum, as mentioned in the Hadith:
اتقوا النار ولو بشق تمرة
Save yourselves from the fire of Jahannum, even if it is through giving just half a date in charity.2
Similarly, another Hadith mentions that sadaqah cools the anger of Allah Ta‘ala.3
When did Rasulullah (sallallahu ‘alaihi wasallam) see the Women in Jahannum?
Some Muhadditheen explain that Rasulullah (sallallahu ‘alaihi wasallam) witnessed the women in Jahannum during the journey of Mi’raaj, when he was shown Jannah and Jahannum.
Haafiz Ibnul Hajar (rahimahullah) has mentioned that Rasulullah (sallallahu ‘alaihi wasallam) had witnessed this scene during Salaat-ul-Kusoof (salaah performed during solar eclipse), as is established in the Hadith of Saheeh Bukhaari. During this salaah, Rasulullah (sallallahu ‘alaihi wasallam) was shown Jannah and Jahannum. Hence, the Hadith mentions, “قالوا: يا رسول الله رأيناك تناولت شيئا من مقامك ثم رأيناك كعكعت قال صلى الله عليه وسلم: إني رأيت الجنة فتناولت الخ” - during the Salaat-ul-Kusoof, Rasulullah (sallallahu ‘alaihi wasallam) moved forward at times, and moved backwards at times. Thus, the Sahaabah (radhiyallahu ‘anhum) asked him the reason, to which he replied, “I was shown Jannah, and I moved forward as I wished to to pluck a bunch of grapes (to show you). However, it then entered my heart that I should not do so, so that the unseen may remain unseen before you. I was also shown Jahannum, in which most of the inhabitants were women.” Hence, the reference was to the narration of Salaat-ul-Kusoof.
Haafiz Ibnul Hajar (rahimahullah) has also mentioned that this sight could also refer to the vision which Rasulullah (sallallahu ‘alaihi wasallam) was shown on the wall while performing the zuhr salaah, as is proven in the Hadith of Saheeh Muslim and in Saheeh Bukhaari from Hazrat Anas (radhiyallahu ‘anhu). In other words, just as a person sees a clear reflection in a mirror, Rasulullah (sallallahu ‘alaihi wasallam) was clearly shown Jannah and Jahannum on the wall.
This explanation is supported by the narration of Hazrat Anas (radhiyallahu ‘anhu), reported in Saheeh Bukhaari, in which Rasulullah (sallallahu ‘alaihi wasallam) mentioned, “لقد عرضت علي الجنة والنار آنفا في عرض الحائط وأنا أصلي” (Right now, I was shown Jannah and Jahannum on the wall while I was performing salaah). Other narrations have mentioned different words such as “لقد مثلت” and “لقد صورت”. Haafiz Ibnul Hajar (rahimahullah) has mentioned that this incident transpired during the zuhr salaah.
The way to reconcile between all these narrations is that it is possible that Jannah and Jahannum were shown to Rasulullah (sallallahu ‘alaihi wasallam) on numerous occasions and in different ways.4 One is that Rasulullah (sallallahu ‘alaihi wasallam) was shown this via kashf (Allah Ta‘ala unveiling the unseen and showing him on the wall while performing the zuhr salaah and salaatul kusoof), the second is that Rasulullah (sallallahu ‘alaihi wasallam) was informed of this via wahi (divine revelation). The third possibility is that Rasulullah (sallallahu ‘alaihi wasallam) had personally witnessed this in his wakeful state during the journey of Mi’raaj.
Which Women are Intended?
Some Ulamaa say that Rasulullah (sallallahu ‘alaihi wasallam) mentioned this statement in regard to those women who had already passed away at that time. This can be compared to the Hadith which mentions that when a pious person passes away, then his grave is made spacious and a window to Jannah is opened for him. However, when an evil person passes away, his grave is made narrow and constrained, and a window to Jahannum is opened for him. Hence, just as Rasulullah (sallallahu ‘alaihi wasallam) explained this scene of the grave, he similarly explained the situation with the women who had already passed away.
The Kashf of Ambiyaa (‘alaihimus salaam) and Awliyaa
Mulla Ali Qari (rahimahullah) mentions that Rasulullah (sallallahu ‘alaihi wasallam) was shown this scene through kashf or through wahi. The kashf which Mulla Ali Qaari (rahimahullah) is referring to is the narration of Saheeh Bukhaari wherein it is mentioned that while performing the zuhr salaah, Rasulullah (sallallahu ‘alaihi wasallam) was shown the scene of Jannah and Jahannum on the wall. Certain scenes of the unseen or of events that are going to transpire in the future which open up to the Ambiyaa (‘alaihimus salaam) in their wakeful state are referred to as kashf, though this is also a form of wahi.
Certain Awliyaa (pious servants) are also shown certain scenes through kashf. However, the difference between the kashf of the Ambiyaa (‘alaihimus salaam) and the kashf of the Awliyaa is that there is no possibility of an error in the kashf of the Ambiyaa (‘alaihimus salaam), as it is a form of wahi and they are protected by Allah Ta‘ala from the influence of Shaitaan, whereas this is not the case in regard to the Awliyaa. Nevertheless, it is possible that the Ambiyaa (‘alaihimus salaam) will not have knowledge of the exact time of the occurrence of the scene they are shown in the kashf. One example of this is the incident of Hudaibiyah, where Rasulullah (sallallahu ‘alaihi wasallam) was shown in a dream that he was performing Umrah and thus set off for Umrah that same year, whereas the Umrah only occurred the following year.5
How will Women be more in Jahannum, when every Man will have Two Wives in Jannah?
A question arises that in this Hadith, Rasulullah (sallallahu ‘alaihi wasallam) mentioned that he saw women to be more than men in Jahannum, whereas in another Hadith, Rasulullah (sallallahu ‘alaihi wasallam) mentioned that in Jannah, every man will have a minimum of two wives. Hence, from this Hadith, it seems that women will be more than men in Jannah, and the number of women will at least be double that of the men in Jannah. If the women are more than the men in Jannah, then the men should be more than the women in Jahannum. Hence, it appears as though there is a contradiction between both these Ahaadith.
Numerous answers have been given to this question:
1. Allaamah Anwar Shah Kashmeeri (rahimahullah) has mentioned that the Hadith which mentions a man receiving two wives in Jannah has clear mention that these two wives will not be from the women of the dunya. Rather they will be from the Hoors (damsels) of Jannah.6 The narration of Hazrat Abu Hurairah (radhiyallahu ‘anhu) clearly mentions, “لكل امرئ زوجتان من الحور العين” (every man will have two wives from the damsels of Jannah).7
2. Mulla Ali Qaari (rahimahullah) has explained that the number of women in Jahannum will initially be more than men, on account of their ingratitude, etc. However, due to their possessing Imaan, they will eventually be removed from Jahannum, after undergoing their punishment, and entered into Jannah. Hence, in the end, the number of women in Jannah will be more than the number of men. In this way, there is no contradiction between the two Ahaadith.8
3. The Ahaadith, as well as experience, has shown that more females than males will be born in the world. Similarly, there are many Ahaadith which mention that close to Qiyaamah, females will be the majority in the world. Hence, on account of the women being so numerous and abundant, it is possible that despite every man having two wives in Jannah, the women in Jahannum will still be the majority. Likewise, the fact that Shari‘ah has permitted a man to marry up to four wives also indicates to the fact that there will be more women than men in the world. Hence, there is no contradiction.9
Cursing People:
تكثرن اللعن – The meaning of “لعن” is “to distance from the mercy of Allah Ta‘ala”. The Hadith has explained that cursing a person is an extremely evil action. Hence, it is the law of Shari‘ah that for one to curse any specific person is impermissible, even if he is a disbeliever.
The reason for the impermissibility of cursing a disbeliever is that it is possible that he will receive taufeeq from Allah Ta‘ala to bring Imaan and accept Islam, thus leaving shirk and kufr and entering into the mercy of Allah Ta‘ala, as the mercy of Allah Ta‘ala overcomes all curses. Hence, the Hadith mentions “إن رحمتي غلبت على غضبي” (indeed My mercy overcomes My anger). When the mercy of Allah Ta‘ala is dominant compared to His anger, then it is incorrect to curse any specific person. However, once a person dies in the state of disbelief, and his dying on disbelief is known with certainty, then such a person may be cursed. Likewise, it is permissible for one to utter a general curse and say, “May the curse of Allah Ta‘ala be on disbelievers”, just as Allah Ta‘ala has cursed in the Qur’aan Majeed saying, 10 & 11 “فَلَعۡنَۃُ اللّٰہِ عَلَی الۡکٰفِرِیۡنَ” and “فَنَجۡعَلۡ لَّعۡنَتَ اللّٰہِ عَلَی الۡکٰذِبِیۡنَ” .
From all the different types of sins which women are involved in, the sin of cursing was specifically mentioned as it is a grave sin which relates to people and their rights. Furthermore, it is a sin related to the tongue, and misuse of the tongue will be one of the greatest causes of people entering Jahannum. This was clearly seen in the first Hadith under the second section which mentioned “وهل يكب الناس في النار على وجوههم أو على مناخرهم إلا حصائد ألسنتهم” (Is there anything that causes people to enter Jahannum, where they will fall on their faces into the fire, more than the harvest of their tongues?)
Ingratitude to Husbands:
The word “عشير” is on the scale of “فَعِيْل”. It refers to a person who one socializes with, interacts with, lives with, befriends or is related to. In this Hadith, this word refers to the husband as the wife spends her life living with him.12
The reason for ingratitude to the husband being specifically mentioned is that the husband has a very great right over his wife. The greatness of this right can be gauged from the Hadith in which Rasulullah (sallallahu ‘alaihi wasallam) said, “لو كنت أمرت أحدا أن يسجد لأحد لأمرت المرأة أن تسجد لزوجها” (If I had to command anyone to make sajdah before another person, I would command the wife to make sajdah before the husband).13
To explain the great right which one person has over another person, there can be no expression more effective than this expression, mentioned by Rasulullah (sallallahu ‘alaihi wasallam) in regard to the husband’s right over his wife. Hence, this Hadith emphasizes the fact that after entering into the union of nikaah, after the right of Allah Ta‘ala, it is the right of the husband that is given preference to. Thus, the wife should try her best to remain obedient to him and to secure his happiness at all times.
The right of the husband is so great that in the Hadith under discussion, ingratitude to the husband has been referred to using the word “كفر”. In this, there is an indication that the right of the husband resembles the right of Allah Ta‘ala. Thus, when the expression, “كفران العشير” was used, it did not refer to actual kufr through which one leaves the fold of Islam. Rather, it referred to “كفران النعمة” (showing ingratitude for the favor one receives) or “كفر دون كفر” is intended (i.e. every sin contains the element of kufr (disobedience of Allah Ta‘ala), and hence sins are of different ranks, though the ultimate kufr takes one out of the fold of Islam).
ما رأيت من ناقصات عقل ودين – The Shari‘ah of Islam has afforded men a special rank over women, due to which there are certain laws of Shari‘ah which can only be fulfilled by men. For example, it is only a man who can be appointed as a Nabi and fulfill the mission of nubuwwah. Likewise, it is only a man who can be the leader of the Muslims and the Imaam of the congregation in salaah. It is only a man who can uphold the salient features of Islam such as calling out the azaan, reciting the khutbahs of jumu’ah and the two eids, and leading the congregation in the jumu’ah salaah and the salaah of the two eids. Only a man can issue a talaaq (divorce), and a man receives double the share of a woman in inheritance.
It should be borne in mind that mentioning the deeni and mental deficiency in women was not for the purpose of ridiculing or humiliating them. Rather, it is to highlight the fact that Allah Ta‘ala has created men and women in contrast to one another, due to which their physical make up and dispositions are different. In reality, this contrast is a demand of nature, without which the individual and collective system of human living cannot continue harmoniously.
As far as the mental, physical and deeni superiority which Allah Ta‘ala has given to men over women is concerned, as mentioned in this Hadith, then the purpose behind this is so that men can fulfill their roles in society, and use their strength to protect the women, earn and provide for them and fulfill their marital rights. Allah Ta‘ala alludes to this in the Qur’aan Majeed saying:
وَ لَہُنَّ مِثۡلُ الَّذِیۡ عَلَیۡہِنَّ بِالۡمَعۡرُوۡفِ ۪ وَ لِلرِّجَالِ عَلَیۡہِنَّ دَرَجَۃٌ ؕ
And women shall have rights (over men) similar to the rights (men have) over them, according to the prescribed manner (decided in Shari‘ah by Allah Ta‘ala); but men have a degree (of superiority) over them. 14
اَلرِّجَالُ قَوّٰمُوۡنَ عَلَی النِّسَآءِ بِمَا فَضَّلَ اللّٰہُ بَعۡضَہُمۡ عَلٰی بَعۡضٍ
Men are the protectors and maintainers of women, by virtue of Allah Ta‘ala giving one superiority over the other.15
Hence, the superiority which a man has over a woman is not to show a difference and say that men are more honoured, as humans, than women. Rather, as far as being humans is concerned, men and women are equal.
Intelligent Individuals among the Women
The question arises that when the intelligence of women is deficient, then how is it that among the women, there have been individuals such as Hazrat Aa’ishah (radhiyallahu ‘anha) who was extremely knowledgeable and intelligent and even surpassed many men?
The answer is that the Hadith explained the condition of women in general. In other words, women in general, compared to men, are deficient in intelligence. This does not negate the possibility of certain individual women existing who were blessed with intelligence and who surpassed many men.
1. فإني أريتكن أكثر أهل النار – In this sentence, the verb “أرى” is “مجهول” (passive tense) and is “متعدي” (transitive) with three “مفعول”. The “ت” in the verb, which is “ضمير متكلم” (first-person pronoun), which is in place of a “مفعول ما لم يسم فاعله”, is the first “مفعول”. The “كن” is the second “مفعول”, and “أكثر أهل النار” is the third “مفعول”.
2.صحيح البخاري رقم : 1417
3. سنن الترمذي، الرقم: 664
4.فتح الباري 2/541
5. تقرير بخاري 1/136-137
6. فيض الباري 1/117
7. صحيح البخاري 1/461
8. مرقاة المفاتيح 3/320
9. الأبواب والتراجم : 35
10. صحيح البخاري رقم : 3194
11. سورة البقرة : 89
12. سورة آل عمران : 61
13. مرقاة المفاتيح 1/166
14. سنن أبي داود رقم : 2140
15. سورة البقرة : 228
16. سورة النساء : 34