Allāh—the Most High—said:

عَاشِرُوهُنَّ بِالْمَعْرُوفِ

“And live with them honourably”
(Al-Nisāʾ, 4:19)

Imam Muḥammad Nāṣir al-Dīn al-Albānī said:

It is incumbent upon every man to live honourably with his wife, encouraging her towards that which is ḥalāl, not that which is ḥarām. Concerning this, there are several aḥādīth:

1. “The best of you are those who are best to their families, and I am the best among you in the treatment of my family”.¹Al-Shawkānī explains:

   This ḥadīth brings attention to the fact that the highest echelon of mankind and the most deserving among them of being ascribed to goodness, are those who are most exemplary in their treatment of their families. For a person’s family is considered more deserving of his good treatment than anyone else, such as displaying exemplary manners towards them, treating them with righteousness, facilitating everything that proffers benefit to them while protecting them from all evil. Any man whose behavior is as described is considered among the best of people, just as his antithesis is considered among the vilest and most despicable. Frequently, men become ensnared in this trap: When they are with their families, they display the most contemptible manners, are courageous in their perpetration of obscenities and vileness, and are among the most devoid of righteousness and good. Then, upon meeting complete strangers, their entire disposition shifts, becoming mild-mannered, kind, gentle, tender, forbearing in their treatment of others, appearing genuine, and wrought with goodness. There should be no doubt that whoever conducts himself thus is devoid of true guidance, having gone astray from the right way. We seek safety from Allāh with regards to such conduct.²

   Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn comments:

   It is therefore incumbent upon every person to be the best of companions to his family, the best in expressing and showing his love for them, and superior in his rearing, caring and supporting them. For one’s family is more deserving of one’s good treatment than those besides them. The effect of a person’s goodness should be appreciated by those closest to him first, before those farther from him in relation.

   [After reiterating al-Shawkānī’ sentiment above] he (رحمه الله) also said:

   Your families are the most deserving recipients of your goodness. For they keep your company day and night, in private and public settings. If you are afflicted with a catastrophe or grievance, they share your grief and sadness. If you are elated by something, they are similarly happy and jubilant because of it. If you feel saddened and depressed, they share your sadness. Then, it is most befitting that they are the first recipients of your good treatment, and that your behaviour with them is superior to any stranger.³ For this reason, when ʿĀʾishah (رضي الله عنها) was asked: “Describe the behaviour of the Prophet (صلى الله عليه وسلم) at home?” She replied: “He used to be in the constant service of his family” that is, he (صلى الله عليه وسلم) would aid his family in the fulfillment of the household chores. To the extent that it was narrated that he (صلى الله عليه وسلم) would milk the sheep himself, repair his own shoes, and patch his own garments. Every person must, therefore, endeavour to conduct himself in this way, being the most agreeable, helpful companion to his household.⁴

   Al-ʿAllāmah ʿAbd al-Raʾūf al-Manāwī comments:

   “The best of you” that is, among the best of you “are those who are best to their families” meaning their dependants and close relatives, as Ibn al-Athīr said: “In it, there is an allusion to joining of the ties of kinship”. Rather, al-Qaffāl said: “The phrasing ‘the best of you’ is sometimes utilised without being meant in the literal sense such that the person described thus is better than everyone else from every conceivable angle. Rather, he is considered superior to others in certain circumstances, outshined in others.”

   “I am the best among you” that is, he (صلى الله عليه وسلم) is the best of all people without exception, and he (صلى الله عليه وسلم) was the best in his treatment of his family and his cohabitation with them. For example, he (صلى الله عليه وسلم) would send the female youth from the Anṣār to play with ʿĀʾishah (رضي الله عنها), and if they would give her a permissible gift he would ask her about it. If she drank, he (صلى الله عليه وسلم) would intentionally drink from the place she had previously placed her mouth. He would kiss her whilst he was fasting. He (صلى الله عليه وسلم) once facilitated her watching the Abassynians practice their lance-play in the masjid by hoisting her up on his shoulders. And they raced one another on more than one occasion, him overtaking her in one outing and her outpacing him in another, regarding which he (صلى الله عليه وسلم) said: “This win is a compensation for that past loss”. It was also narrated that one of the Prophet’s (صلى الله عليه وسلم) wives would boycott him from day to night, and that one of them even pushed him (صلى الله عليه وسلم) in his chest. Regarding this, the mother of the wife in question reprimanded her and he (صلى الله عليه وسلم) said: “Leave her alone, for they [my wives] have done worse than that”.⁵

   [Q]: What advice should be given to a father that treats his children with harshness and severity, his face always masked with unpleasantness, distaste, perpetually frowning. All the while, when he is seen in public, he is jovial, laughing, pleasant and welcoming. He also habitually boycotts his entire family for weeks, completely avoiding them all because of widespread, commonplace household bickerings. He will even seek refuge in an another city for the purpose of avoiding them. What would your advice be to such a person? Also, will he still be rewarded for his pleasant, good-natured treatment of others whilst he shows such harshness and sternness towards his own children? It should also be noted that, despite this, his children are still dutiful to him and have fulfilled his rights over them. Also, is a man rewarded for keeping his children company in an agreeable manner, allowing them to share in moments of enjoyment and comfort? What is the evidence that supports this?

   Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn:

   [A]: The ruling and its evidence in this matter is from the saying of the Prophet (صلى الله عليه وسلم): “The best of you are those who are best to their families, and I am the best among you in the treatment of my family”. My advice to this father—provided everything in the question mentioned regarding him is true—is that he should try his utmost to cohabitate with his family including his wife, sons, daughters and those besides them in an honourable, agreeable way. He should also know that this effort is a means by which he will increase his closeness to Allāh—the Glorified, the High—and become from among the best of people.

   As for him behaving in a jovial, pleasant way with external strangers, he will be rewarded for that as, despite his treatment of his family, it would still be considered an act of goodness which the Prophet (صلى الله عليه وسلم) encouraged. As men are unable to financially support everyone they meet [as one does with his family], distributing all their wealth among them.⁶ However, whatever wealth he is able to give would still pale in comparison to treating people with goodness which itself invites others towards feelings of comfort, amiableness and love. For this reason, I advise this father saying: Just as you have managed to show an exemplary character when dealing with strangers, similarly treat your family and dependants with excellence. For good treatment of your family is superior to showing exemplary conduct to strangers.

   As for his family, I advise them to be steadfastly patient, while having an expectation of reward from Allāh [for their patience]. Let them leave the matter of their father to Allāh, advise him if they are able to do so, and await relief from Allāh from his treatment of them. They may also consider informing one of his close friends or companions of the situation, imploring them to advise him as well in the hopes that Allāh—the Most High—alters his heart.⁷

2. The statement made by the Prophet (صلى الله عليه وسلم) during the delivery of his final sermon: “Indeed, I implore you with the good treatment of women. For they are akin to female captives [in that they do not leave your homes without your permission], and you do not possess authority over them except in the form of intercourse, unless they commit open illegal sexual intercourse. If they do so, then refuse to share their beds, then beat them while not inflicting pain upon them. If they return to obedience, seek not against them means of annoyance. Except that—indeed—you possess rights over your womenfolk just as they possess rights over you. As for your rights over them, it is that they do not allow those disliked by you to dwell in the comfort of your homes, or that they allow such people to enter your domiciles. Indeed, their rights upon you is that you show them exemplary treatment in your provision of clothing and food for them”.⁸Al-ʿAllāmah Ibn al-Mulaqqin comments:

   This ḥadīth comprises the following (points):

   1. The domain of the husband is that his wife remains obedient to him and his judgements.
   2. That it is permissible for a husband to discipline his wife in accordance with the situation while not showing excessive violence or agonising severity.
   3. One’s wife is deserving of being disciplined if she commits open illegal sexual intercourse, such that the transgression is assured without room for interpretation.
   4. The obedience of one’s wife to him necessitates the removal of any means of annoyance against her. [That is, do not incorporate beating or any other means of disciplinary action, nor show excessiveness in reprimanding or scolding them after their return to obedience. Rather, avoid showing clear hostility or opposition to them, behaving instead as if what had transpired in the past never happened. As the one who sincerely repents from the perpetration of a sin is akin to the one who never sinned in the first place].⁹
   5. A man’s right over his wife is that she conducts herself with modesty, maintaining her chastity, and protecting her husband’s property.¹⁰
3. His (صلى الله عليه وسلم) saying: “Let not a believing man harbour hatred for a believing woman. For if he dislikes one of her mannerisms, he may be pleased by another”.¹¹Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn comments:

   That is, a believing man should never show open enmity or hostility to any believing woman, especially his wife. He must avoid showing enmity and hatred to her even if she possesses characteristics or habits that he finds distasteful. The wisdom behind this is that a person must judge all situations in a just, fair, and equitable manner, treating every person he has dealings with suitably and appropriately. True justice is to weigh a person’s excellent and suboptimal characteristics and habits with one another, determining which variety is more frequent or commonplace. His final verdict on them is rendered in consideration of the more frequent, whose effect is more extensive. This is the truest manifestation of fairness and equity:

   يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا اِعۡدِلُوۡا

   “O you who believe! Stand out firmly for Allāh and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just.”
   (Al-Māʾidah, 5:8)

   That is, do not permit your hatred for them to sway your judgement away from that which is just and fair. Rather, be fair despite the hatred you harbour for them.

   As for one’s wife, a man may notice her insolence on occasion but that she was obedient in many other instances, or that one night she was ill-tempered but that she was most agreeable many other nights, or that she showed ineptitude in caring for the children once but was an exemplary mother to them on many other occasions, and so on. Thus, if a man’s wife misbehaves on one occasion, a husband should avoid examining the instance in question only, but rather let him contemplate their past together and what he surmises their future to be, and judge her with fairness and equity in consideration of all of it.¹²

4. His (صلى الله عليه وسلم) saying: “The most complete believers in terms of his īmān are those who display the most exemplary manners. And the choicest, most select among them are those choicest in their treatment of their womenfolk”.¹³Al-ʿAllāmah ʿAbd al-Raʾūf al-Manāwī comments:

   “The most complete believers in terms of their īmān are those who display the most exemplary manners”: This proves that conducting oneself with exemplary manners is a manifestation of one’s īmān, just as a failure to do so represents a deficiency in īmān. It also proves that there exists a disparity in īmān itself among the believing class such that there are those whose īmān is superior and more complete than others.

   “And the choicest, most select among them are those choicest in their treatment of their womenfolk”: That is, those who display patience and forbearance in relation to the conduct, mannerisms, and habits of their womenfolk and their inherent lack of intellectual fortitude¹⁴, displaying a jovial, pleasant face to them and treating them with goodness, integrity and honour. While avoiding that which is harmful to them, adopting a delicate and tender bearing when engaging them, while maintaining and preserving them from circumstances that may encourage doubts surrounding their honour and repute. For this reason, al-Muṣṭafá (صلى الله عليه وسلم) was the most exemplary person in terms of his treatment of his family. Does this ḥadīth encompass only one’s wives or is it general, inclusive of: one’s mother, daughters and close female relatives? It is most appropriate to interpret it in the general sense such that it encompasses all these categories of womenfolk.¹⁵

5. The ḥadīth of ʿĀʾishah (رضي الله عنها): “The Messenger of Allāh (صلى الله عليه وسلم) once called me whilst the Abyssinians were drilling, practicing lance-play in the masjid on the Day of ʿĪd. He said to me: “O’ Ḥumayrāʾ! [pet-name derived from Ḥamrāʾ (redness), referencing the whiteness of her skin] Do you wish to observe them?” I replied: “Yes”. So he lifted me behind him and inclined his sides such that I stood upon him to observe. I rested my chin on his shoulder, my face touching his cheek. I observed them whilst above his shoulders”. In another narration: “I observed them while positioned between his shoulders and ears. He would say: “Persist O’ Bani Arfadah [title given to the Abyssinians being observed]!”. Then, he would ask me: “O’ ʿĀʾishah! Are you not satiated?” I replied: “No” so that I could remain in my place upon him, until I was finally satiated. She (رضي الله عنها) also said: “Among the statements made on that day: “Abū al-Qāsim [the Prophet (صلى الله عليه وسلم)] is full of goodness”. In another narration: “When I had finally grown bored of watching them, he (صلى الله عليه وسلم) said: “Have you seen enough?” I replied: “Yes”. So he said: “Then go”. In another narration: “I would reply to him: “Do not be hasty” despite the fact that I could see him beginning to shuffle his feet to widen his stance. She later said: “I did not possess admiration for their lance-play, but I wished that news of my place with him and his position with respect to me would reach the other women, whilst I was in my youth. So give full due to the women who are in their youth and make allowances for their desire for entertainment and amusement. Then, ʿUmar (رضي الله عنه) came upon them and, upon seeing him, the people and children dispersed. So the Prophet (صلى الله عليه وسلم) said upon seeing this: “Do you observe the manner in which the Shayāṭīn among both humankind and jinn seek to escape from ʿUmar?” ʿĀʾishah (رضي الله عنها) also said: The Prophet (صلى الله عليه وسلم) said: “So that the Jews may recognise that there is space in our religion for rest and relaxation”.¹⁶Al-ʿAllāmah Ibn al-Mulaqqin comments:

   This ḥadīth exemplifies the Prophet’s (صلى الله عليه وسلم) exemplary conduct towards his wife, his agreeability towards her, and his sympathetic and understanding cohabitation with honour, forbearance, generosity and consciencessness. It is most befitting that every Muslim man embodies, emulates and implements the example set here. For do you not contemplate the manner in which he stood for a prolonged period at her behest, while also protecting and maintaining the honour of his wife by shielding her from the gaze of strangers whilst she watched them?¹⁷

   Al-ʿAllāmah Muḥammad ibn Ālī ibn Ādam al-Ithyūbī comments:

   This ḥadīth may be used to evidence the permissibility of one being expansive and forbearing in the treatment of his wife and dependants by providing them with that which entertains them from which they may derive comfort, granting their bodies a brief respite from the rigours and hardship of constant worship. This is particularly applicable to the day of ʿĪd as in this ḥadīth. Just as this ḥadīth represents a manifestation of the compassion shown towards womenfolk, engaging in practices that encourage feelings of love and amicability.¹⁸

6. Also narrated on the authority of ʿĀʾishah (رضي الله عنها): The Messenger of Allāh (صلى الله عليه وسلم) arrived from the conquests of Tabūk or Khaybar in a caravan containing an alcove covered by a veil. A gust of wind blew, removing the veil to reveal dolls with which ʿĀʾishah used to play. The Prophet (صلى الله عليه وسلم) asked: “What is this, O’ ʿĀʾishah?” She replied: “My dolls”. Then, he (صلى الله عليه وسلم) saw among them a horse with two wings sewn from tatters of cloth. He (صلى الله عليه وسلم) said: “What is this that I see among them?” She replied: “It is a horse.” So he (صلى الله عليه وسلم) said: “What is this attached to it?” She replied: “They are its two wings.” He (صلى الله عليه وسلم) said: “A horse with two wings?!” She said: “Have you not heard that the cavalry of Sulaymān had horses with wings?” ʿĀʾishah (رضي الله عنها) said: So he (صلى الله عليه وسلم) laughed, opening his mouth to the extent that I could see his molars.¹⁹Al-ʿAllāmah Muḥammad ibn Ālī ibn Ādam al-Ithyūbī comments:

   Al-Khaṭṭābī said: “This ḥadīth proves that the utilisation of such dolls for the purpose of playing should not be likened to the encompassing prohibition and punishment attributable to general depictions and imagery. Rather, they were rendered permissible for ʿĀʾishah (as in this ḥadīth) due to her being prepubescent”.

   Al-Ḥāfiẓ ibn Ḥajar said: “The view expressed by al-Khaṭṭābī—despite its plausibility— requires some reconsideration. This is because, during the conquest of Khaybar, ʿĀʾishah (رضي الله عنها) would have been fourteen years old; either exactly that age, past it, or slightly younger. As for the conquest of Tabūk, she would have definitely matured past the age of puberty. In consideration of this, the narration that mentions Khaybar is more sound”.

   In summary, the ḥadīth proves the permissibility of young, prepubescent girls playing with dolls. For such past-times aid in the establishing and training for childcare later in life. And Allāh—the Most High—knows best.²⁰

7. Also on the authority of ʿĀʾishah (رضي الله عنها): that—as a youth—she accompanied the Messenger of Allāh (صلى الله عليه وسلم) during one of his travels. She said: “At the time, I had neither gained muscle nor fat”. He (صلى الله عليه وسلم) said to his companions: “Proceed forth before us” so they did so. He then said to me: “Come and let us race one another” so I raced him, running on my feet, and won. Then, during a subsequent excursion, he again commanded his companions saying: “Proceed forth before us”, saying to me: “Come let us race one another while forgetting the past”. At the time, I had gained more muscle and fat. So I said: “How can I race you—O’ Messenger of Allāh—in my current state?” He (صلى الله عليه وسلم) replied: “You shall—indeed—do so”. So I raced him but he prevailed. So he (صلى الله عليه وسلم) laughed, saying: “This win is a compensation for that past loss”.²¹Al-ʿAllāmah ʿAbd al-Muḥsin al-ʿAbbād comments:

   This ḥadīth proves that the practice of footracing is permissible and that there is nothing wrong with it provided it is devoid of reward (i.e. a wager). This ḥadīth also demonstrates the perfect, complete manners and conduct of the Prophet (صلى الله عليه وسلم), and the honourable manner in which he would cohabitate with his wife.²²

8. Also on the authority of ʿĀʾishah (رضي الله عنها): “Indeed, the Messenger of Allāh (صلى الله عليه وسلم) had the habit of bringing me a drinking vessel whilst I was experiencing my menses. I would drink from it, then he (صلى الله عليه وسلم) would take it from me and drink by placing his mouth in the same position of my mouth. And, indeed, I used to partake in the remnants of cooked meat attached to the bones and he (صلى الله عليه وسلم) used to take the bones from me, placing his mouth where I had previously placed mine”.²³Muḥammd al-Amīn al-Hararī comments:

   This act of the Prophet (صلى الله عليه وسلم) was done as a manifestation of the love and admiration he possessed towards his wife and may be used to evidence the permissibility of eating with one’s family in this way. It also shows the kind, gentle, tender nature he (صلى الله عليه وسلم) would adopt when spending time with the inhabitants of his household. It may also be used to evidence the permissibility of free cohabitation and enjoying a meal with one’s spouse when they are experiencing their menses. This is contrary to the staunch avoidance of menstruating women practiced by the Jews.²⁴

9. On the authority of Jābir ibn ʿAbdullāh (رضي الله عنه), the Messenger of Allāh (صلى الله عليه وسلم) said: “Everything devoid of Allāh’s remembrance is considered dirty, vain, false, mindless drivel and playful, foolish, mockery except for four habits: the foreplay that occur between a man and his wife, a man disciplining his mount, a man’s traversal between two targets [when practicing archery to gather spent arrows], and a man teaching another man to swim”.²⁵ʿAbd al-Raʾūf al-Manāwī explains:

   All four of these things aid and will ultimately facilitate that which is beloved to Allāh (archery and horse riding aid in jihād), which render these habits truthful. For this reason, a man’s foreplay with his wife is considered a form of truth and manifestation of integrity because it facilitates and encourages the occurrence of sexual intercourse. For the souls of women have been created weak such that they are unable to succumb to the means that would ultimately lead to the fulfilment of their base urges except if first placated with play and distraction.²⁶

Imām Muḥammad Nāṣir al-Dīn al-Albānī:

Following the mention of these aḥādith, I offer the following advice to married couples:

1. Each spouse should show obedience to the other, while sincerely desiring only good and righteousness for each other, consistent with the orders and commandments of Allāh—the Blessed, the High. They should both endeavour to abide by Allāh’s legislations as authentically confirmed in the Book of Allāh and the Sunnah. I advise them to avoid showing obeisance to any habit, cultural norm or blind imitation of anyone—especially to the madhāhib,—granting precedence to any of these things over the Book of Allāh and the Sunnah. For Allāh—the Exalted in Might—said:

   وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُّبِينًا

   “It is not for a believer, man or woman, when Allāh and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allāh and His Messenger, he has indeed strayed in a plain error.”
   (Al-Aḥzāb, 33:36)

2. I implore each person to fulfil the responsibilities and rights towards their spouse which Allāh has made obligatory. For example, one must not expect his wife to be equivalent to men in (fulfilling) all his responsibilities and rights, nor should a man use his position of power and leadership which Allāh has favoured him with over his wife to unlawfully oppress or harm her:

   وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ

   “And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allāh is All-Mighty, All-Wise.”
   (Al-Baqarah, 2:228)

   الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ ۚ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللَّهُ ۚ وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا

   “Men are the protectors and maintainers of women, because Allāh 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 Allāh and to their husbands), and guard in the husband’s absence what Allāh orders them to guard (e.g. their chastity, their husband’s property, etc.). As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allāh is Ever Most High, Most Great.”
   (Al-Nisāʾ, 4:34)

   Muʿāwiyah ibn Ḥaydah (رضي الله عنه) once asked: “O’ Messenger of Allāh! What are the rights of one of our wives over us?” He (صلى الله عليه وسلم) said: “That you supply her with food if she seeks to eat and with clothing if she requests it. That you never invoke Allāh against her saying “May Allāh disfigure your face”, or hit her [on her face], or avoid her completely except in your home [i.e., your shared bed; do not yourself leave the shared domicile, nor evict her from it]. For how could one engage in such acts when you have gone in unto each other [i.e., through sexual intercourse]. The exception to this is the lawful [form of these acts that are done] towards her [i.e., disciplining and abandoning of beds etc. in the circumstance of her ill-conduct as in the aforementioned āyah].²⁷

   The Prophet (صلى الله عليه وسلم) also said: “Those who act justly will be upon columns of light on the right of their Lord—and both of His hands are right—those who show justice and fairness in their rulings, their families, and with that which they were given responsibility over”.²⁸

   So, if both spouses are cognizant of this and act in accordance with it, Allāh will allow them to lead a life wrought with goodness. For as long as they are together, they will live in harmony and bliss, as the Exalted in Might said:

   مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ

   “Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).”
   (Al-Naḥl, 16:97)

3. It is a specific obligation upon all wives to obey their husbands to the very extent of their abilities. This is because this obeisance represents Allāh’s favour upon men over women as in the aforementioned āyāt: “Men are the protectors and maintainers of women”, “but men have a degree (of responsibility) over them”. Besides this, there are a plethora of authentically confirmed aḥādīth that may be used to evidence this directive, including those that clarify the reward of a woman being obedient to her husband and the punishment of her refusal to do so.²⁹

Compiled and translated by: Riyāḍ al-Kanadī