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The Hadith proves the importance of a husband in the wives' world, but Islam also tells Here are some of the rights taken from a reliable Islamic studies book: . In Islam, the relationship between husband and wife is a strong bond to be nurtured with kindness, love and mercy. It is so significant that Allah. The Husband wife relationship in Islam. Marwan Boustany. As is commonly (if not always) the case in the Qur'an, we can look at a topic from the general.
Thus, one must not resort to evil, sin or illicit sexual relationships because they cannot find a permanent spouse. One such avenue open to those who cannot afford to marry a woman in Nikah, as the Quran has commanded us and the numerous ahadith from the Prophet of Islam S and his 12th Infallible successors, the Aimmah as have done is to perform the Muta and marry a man or woman in "temporary marriage" so as to be able to fulfill our natural desires in a legal and permitted means: So those women whom you marry for an appointed time, you must give them their agreed upon dowries.
In another verse of the Quran, Allah SwT compares the husband and wife to garments for one another: Not only does our dress act as a beautification for ourselves, but it also covers any defects that we may have on our physical body - thus, if a person has a scar or burn mark on his body, the clothing will cover this from others around him and thus, they would not know that he has such a physical 'defect'.
The husband and wife are to play the same role in relation to one another. If the wife has spiritual defects or lacks something in her character, then the husband must cover these up and not expose her shortcomings to others.
The wife too, must cover up and hide her husband's deficiencies and weaknesses and protect her mate.
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Not only has Allah SwT commanded the believers not to make fun of one another and not to mock or ridicule others, but they are also supposed to protect the honour and integrity of one another. For this reason, Wadud writes, "The Qur'an establishes his [the husband's] responsibility as qiwamah: Scholar Ayesha Chaudhry  writes that many Muslims have this fundamentally flawed way of examining the text, writing that "Despite the potential for such verses [4: The Messenger of Allah said: Some of them say that the Messenger of Allah said: Does one of you hit his wife, and then attempt to embrace her?
Countless such statements are found in the traditions; and one may understand from them the Islamic views on this subject. Authority of men and its reasons[ edit ] This allots men authority over women due to following reasons: Because God has given some more strength than others. Because men spent from their property to support women i.
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The word qawwamun is also used at Al-Quran 4: Here it is said that believers should be Qawwamun with fairness. God has favoured some over others[ edit ] One of the reason men being qawwamun over women is that God has favoured some over others. Men are responsible of maintenance of women[ edit ] Second reason of men being qawwamun over women is that because men are responsible of earning for women. Characters of pious women[ edit ] The verse declares that pious women are: Guarding the unseen as God prescribes.
Obedient or Qanitat[ edit ] The verse commands women to be qanitat. Some commentators use the term to mean obedience to the husband, while others assert that it means obedience to God. Guarding the unseen[ edit ] Hafizat is derived from hafaz meaning to guard. The subjective form is hafiz meaning a person who guards and hafizah meaning she who guards feminine.
Hafizat is plural of hafizah both being feminine. It is advised 1: He describes in his exegesis. What is the right that the wife of one of us has on him The Prophet saido feed her when you eat, cloth her when you buy clothes for yourself, refrain from striking her face or cursing her, and to not abandon her, except in the house. Again Muslim scholars emphasize on the spirit of healing while conducting this action.
Muslim recorded that Jabir said that during the Farewell Hajj, the Prophet said; Fear Allah regarding women, for they are your assistants. You have the right on them that they do not allow any person whom you dislike to step on your mat. However, if they do that, you are allowed to discipline them lightly.
They have a right on you that you provide them with their provision and clothes, in a reasonable manner. Al-Hasan Al-Basri said that it means, a beating that is not severe. Whereas many interpret it to mean "to strike", others hold that the term means "to separate". The phrase, "Daraba Allah mathalan"  translates to, "Allah gives or sets an example. Scholars suggest that the response administered should be in proportion to the fault committed. Brown resumes the situation: If a wife exhibited egregious disobedience nushuz such as uncharacteristically insulting behavior, leaving the house against the husband's will and without a valid excuse or denying her husband sex without medical groundsthe husband should first admonish her to be conscious of God and proper etiquette.
If she did not desist from her behavior, he should cease sleeping with her in their bed. If she still continued in her nushuz, he should then strike her to teach her the error of her ways. Shaffii law only allowed the husband to use his hand or a wound-up handkerchief mina malfufnot a whip or stick. All schools of law prohibited striking the wife in the face or in any sensitive area likely to cause injury. The word however has also more general meaning reflected by: In the context of crops, you till the land and sow the seed and you get the recompense when something grows.
The crop context is likely the original context for the word harth; however the word is used in other contexts by abstracting the process of planting seed and benefiting from what grows. In the nature of Arabic words in the language, the various shades of meaning of a word are typically linked by a common foundation.
And so from this foundation you have general meanings coming like recompense, reward, etc. That is, something in which you expend effort and from which you derive a reward or recompense.
And whoever desires the recompense harth of this world - We give him thereof, but there is not for him in the Hereafter any share. This is clearly not narrowly referring to farmers or the like. We have here a statement from Allah saying that for those who put in the effort for the hereafter, they will get the recompense in the hereafter and for those who put the effort for this life; they will get their reward in this life.
So within the context of a wife, we should take the general meaning in all its applications as relevant. Your wife is the one that you protect and love, the one you support and guide. And in return for your effort, she is the one who obeys and loves you, the one that gives you affection and tranquillity, the one that guards you honour etc.
The wife should be receptive to her husband and his needs, as Allah has revealed that the husband comes to his wife as he pleases. As to those women on whose part ye fear disloyalty and ill-conduct nushuzadmonish them firstNextrefuse to share their beds, And last separate from them; but if they obey you, seek not against them Means of annoyance: For Allah is Most High, great above you all.
This is the decree of Allah that must be established if at all possible. It is not for men, women or society at large to dictate otherwise. It makes sense that Allah would specify the dynamics between husband and wife that fulfil this verse and further, that Allah would design the man and the woman to be fulfilled by this dynamic. A man should not only accept this arrangement, he must embody it as best he can so that his wife appreciates and submits to the arrangement.
He should to seek to be a worthy leader and caretaker for his wife, to organise his finances and circumstances as best he can to fulfil the dynamic defined by Allah. When he is respected and obeyed in his role and when he is loved and cared for because of his role. A woman will be most content when she is protected and cared for, when she respects and submits to the authority of her husband and can give her love and devotion in this context. In short, for the man that embodies the strength and leadership of the correct Muslim man, a woman will automatically respect and submit by her nature.
A woman should be devoutly obedient to her husband, in that she should obey him in matters that are not expressly forbidden by Allah.
A lazy, immature husband that neglects his role does not deserve the obedience of his wife. It should be noted that some have stated that the obedience mentioned in this verse the first time it is mentioned is for Allah. For this reason, the obedience is to the husband here and not in relation to Allah.