“Oh ‘Ali! Don’t put off three (things)…”

عَنْ عَلِىِّ بْنِ أَبِى طَالِبٍ

أَنَّ رَسُولَ اللَّهِ — صلى الله عليه وسلم- قَالَ لَهُ: « يَا عَلِىُّ ثَلاَثٌ لاَ تُؤَخِّرْهَا: الصَّلاَةُ إِذَا آنَتْ وَالْجَنَازَةُ إِذَا حَضَرَتْ وَالأَيِّمُ إِذَا وَجَدْتَ لَهَا كُفْؤًا ».

قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ وَمَا أَرَى إِسْنَادَهُ بِمُتَّصِلٍ.
قال الشيخ الألباني : ضعيف

It is reported from the words of ‘Ali ibn Abu Talib, may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace, said to him:

“Oh ‘Ali! Do not put off three (things): prayer when (its time) has come; burial of the deceased when prepared (the body of the deceased); (marrying off) widows when you find a suitable person for her ».

Abu ‘Isa (at-Tirmidhi) said: “This hadith is rare / gharib / and I do not think that its isnad is continuous.” This hadith was narrated by Ahmad (1/105) and at-Tirmidhi (170, 1075).

Sheikh al-Albani said:

- Weak hadith. This hadith was reported by al-Bukhari in “Tarikh” (1/1/177), at-Tirmidhi (1075), Ibn Majah (1486), Ibn Hibban in “ad-Du’afa” (1/323), Ahmad (1 /105), al-Hakim (2/162-163), Ibn 'Asakir in "Tarikh Baghdad" (8/170).

At-Tirmidhi said: “A good rare hadith.” He was followed by al-‘Iraqi in “Tahrij al-Ihya” (2/16), and after taking him to at-Tirmidhi he said only: “His isnad is good.” As for al-Hakim, he said: “The hadith is authentic and rare,” and al-Dhahabi agreed with him. He was followed by Ahmad Shakir, may Allah have mercy on him, and in his notes on Musnad (2/144) he said: “His isnad is authentic. (The narrator by name) Sa'id ibn 'Abdullah al-Juhani, a Misri, reliable, and Ibn Hibban mentions him in al-Siqat."

And I (al-Albani) say:

“Yes, Ibn Hibban mentions him in al-Siqat” (8/261), but he was contradicted by the one who knew better about the transmitters than he did - Abu Hatim ar-Razi. His son (2/1/37) narrated from him: “Unknown”, and he was followed in this by al-Dhahabi in al-Mizan and al-Mughni, as well as (Hafiz Ibn Hajar) al-'Ask'alani in at-Talhis (1/186) and this is what is correct, since this person is known only by the narration that Ibn Wahb narrated from him, and he is unknown as such. And Ibn Hibban is known among scholars as showing relaxation in the certification of transmitters, and this will become completely clear to anyone who looks at his book “al-Siqat”. See “Silsila ad-da'ifa wal-maudu'a” (12/556).

This hadith was also considered weak by Imam Ibn al-‘Arabi, Sheikhul-Islam Ibn Taymiyya, Hafiz al-Zahabi, Hafiz Ibn Hajar, Imam al-Shaukani, Shu’ayb al-Arnaut. See "al-Majrukhin" (1/406), "'Aridatul-Ahwazi" (1/238), "Sharh al-'Umda/as-Sala/" (191), "al-Muhazzab" (5/2706 ), “ad-Diraya” (2/63), “Seylyul-jarrar” (1/337), “Tahrij al-Musnad” (828).

Hadith are reports of the sayings, actions and example of the Prophet Muhammad (peace be upon him) through which he (peace be upon him) showed his followers how to put the teachings of the Holy Scriptures into practice.

1. What does the word "hadith" mean?

Hadith means saying. In an Islamic context, the term means reporting what the Messenger of Allah (peace be upon him) said or did about a specific incident.

1. What are the most famous books about hadith?

The two most famous works on hadith are Sahih Bukhari and Sahih Muslim. Each of these collections is named after their compilers - Bukhari and Muslim. The word “sahih” means that the compilers provided only reliable reports about the Prophet (peace be upon him). There are also other collections of hadith named after their compilers - Tirmidhi, Abu Dawud, Musnad or Ahmad ibn Hanbal.

1. Why was there a need to compile hadiths?

There are many injunctions of the Quran that the Messenger of Allah (peace be upon him) demonstrated by his example. His followers repeated after their Prophet (peace be upon him), and taught the same to subsequent generations. Apart from the practical side, the statements of the Prophet (peace be upon him) regarding various issues and details were also remembered by those who knew him. Then they told it to other people. But the details were usually not recorded.

So these traditions passed from one generation to another in the form of practical and verbal. About 150 years after the death of the Messenger of Allah (peace be upon him), some scholars decided to trace these traditions to the prophet, creating a chain of transmitters from the time of the Prophet to our time. And as a result, collections of hadiths were compiled.

1. What topics are raised in hadiths?

Messages in hadith collections are of the following types:

1. Sayings of the Prophet Muhammad (peace be upon him) about the basic precepts and practices of Islam, such as belief, prayer, fasting.
2. His statements regarding the practical aspects of life: family, commercial affairs, law, eating, morality, etc.
3. The actions and personal example of the Messenger (peace be upon him), which demonstrate how the prophet put the teachings into practice
4. Hadiths regarding what kind of person the Prophet Muhammad (peace be upon him) was: in everyday life, his character, his relationships with family, friends. Important Events in his life, etc.
5. Prophecies of Muhammad (peace be upon him) regarding the future of Islam, Muslims and humanity in general.

1. Are all recorded hadiths authentic?

No, not all. There are also false hadiths. The people who conveyed messages about the prophet may have made a mistake somewhere. There are also false hadiths - messages that the prophet (peace be upon him) did not say at all. However, there can be no doubt about the authenticity of the hadiths of Bukhari and Muslim. In addition, many hadiths were narrated by the companions of the Messenger, and became widely known among Muslims from the very beginning.

1. Should a Muslim believe and follow hadith?

Yes, especially the part regarding religious observance and practical life. The believer must remember that hadiths are subsequent explanations of the teachings of the Qur'an.

Prophet Muhammad peace and blessings be upon him said: “Whoever preserves forty hadiths for my ummah will be told on the Day of Judgment: “Enter paradise from whichever gate you wish.”

Hadiths about products

Our Prophet ﷺ said: “By the grace of Him in whose hands my soul is, eat honey. Because there is no house for which angels do not intercede for mercy if honey is consumed in it. If a person eats honey, a thousand medicines enter his stomach and a million diseases come out. And if there is honey inside the deceased, then the fire of Hell will not touch him.”

The Messenger of Allah ﷺ said: “Be especially careful about two medicines: honey and the Quran” (Ibn Masud)

Dates

The Prophet ﷺ said: “Whoever begins his day with seven pressed (ajwa) dates will not be in danger of poisoning or witchcraft on that day.”

The Messenger of Allah ﷺ reported: “Dates are the fruits of Paradise. They have healing property against poisoning" (at-Tirmidhi)

Aisha, may Allah be pleased with her, said that sometimes a month would pass and the fire would not be lit in the house of the Prophet ﷺ. “We survived only on dates and water” (Bukhari)

Aisha, may Allah be pleased with her, reports that the Prophet ﷺ said: “In a house where there are dates, there will never be hunger” (Muslim). He also said: “A house that does not have dates is like a house that does not have food.” (Ibn Majah)

“Give dates to the woman in labor. If you can't give her fresh dates, then give her dried ones, because there are no more. useful tree for a woman than date palm"(Umdat al-Qari, 21:68)

It is reported that Abu Hurayrah, may Allah be pleased with him, said: “Once the Prophet ﷺ divided dates among his companions, giving each seven pieces. He also gave me seven dates, one of which turned out to be dry and unripe, but among them there was none more dear to me than him, since it was difficult for me to chew it." (Bukhari)

Watermelon

“Our Prophet ﷺ ate young dates with watermelon” (Abu Dawud). As the mother of believers Aisha, may Allah be pleased with her, says: “Our Prophet ﷺ ate watermelons and melons with dates and said: “We balance the dryness of one with the moisture of the other, we balance the cold of one with the heat of the other”” (Abu Dawud, at-Tirmidhi)

Prophet Muhammad ﷺ said: “Any of your women who eats watermelon while pregnant will definitely give birth to a child who is beautiful in appearance and has good character.”

cucumbers

From Abdullah ibn Jafar, may Allah be pleased with him, it is reported: “I saw the Messenger of Allah ﷺ eating fresh dates with cucumbers” (Bukhari, Abu Davud, at-Tirmidhi)

Grape

One day a poor man came to the Prophet Muhammad ﷺ and brought a bowl of grapes as a gift. Prophet Muhammad ﷺ accepted the gift, took a grape, and, having eaten it, smiled. Then the second, the third, and each time he smiled, while the man seemed ready to fly up with joy. And the companions watched. They were surprised, because the Messenger of Allah ﷺ always shared with them, but this time he did not... Prophet Muhammad ﷺ ate all the grapes and returned the cup to the man, and he left with great joy on his face. Then one of the companions, may Allah be pleased with them, asked: “O Messenger of Allah! Why didn't you share with us? The Prophet ﷺ smiled and replied: “Did you see the joy on his face? When I tasted the grapes, they were sour. And I was afraid that if I shared it with you, one of you would say it and upset him."

Bread

Our Prophet ﷺ always ate bread made from barley flour with bran. Abu Hazm reported: “I asked Sahl ibn Sad: “Did the Messenger of Allah ﷺ eat bread made from refined flour?” He replied: “From the time he was sent as a prophet until his death, he did not see refined flour.” I asked: “Did you have sieves?” He replied: “From the time he was sent by the prophet until his death, he did not see the sieve.” I asked: “How did you eat unsifted barley?” He said: “We ground it, then we blew on it, collected what scattered, mixed it with water and kneaded the dough.” (Bukhari)

It is reported that one day (some) people, in front of whom lay roasted lamb, invited (to eat with them) Abu Hurayrah, may Allah be pleased with him, who was passing by, but he refused to eat, saying: “The Messenger of Allah ﷺ has left this world, without having eaten enough (even) of barley bread.”

From Yusuf ibn Abdullah ibn Salam it is reported: “I saw the Messenger of Allah ﷺ take a piece of bread, put dates on it and said: “This is the seasoning for this”” (Abu Dawud)

Milk

It is reported from the words of Abu Hurayrah, may Allah be pleased with him, that during a night journey, the Prophet ﷺ was brought two bowls, one of which was filled with wine, and the other with milk. After he looked at them and took the milk, Jibril, may Allah bless him and grant him peace, said: “Praise be to Allah, Who guided you: if you had taken wine, your community would have gone astray!” (Muslim)

Butter

Abdullah ibn Busr and his brothers reported the following: “One day the Prophet ﷺ came to us, and we offered him butter and dates. The Prophet ﷺ loved butter very much" (Abu Dawud)

Pomegranate

Anas, may Allah be pleased with him, reported that the Messenger of Allah ﷺ said: “There is not a single pomegranate in your gardens that has not been fertilized by the seed of the pomegranate of Paradise.”

From Ali, may Allah be pleased with him, it is reported: “The Messenger of Allah ﷺ said: “Eat the pulp of the pomegranate, because it cleanses the stomach.” (Ahmad ibn Hanbal)

Quince

From Ibn Abbas (r.a.) it is reported: “Jabir ibn Abdullah, may Allah be pleased with him, gave our Prophet ﷺ a quince fruit that he brought from Taif. The Prophet ﷺ said: “Quince drives away sorrows and gives radiance to the heart.” (Tabarani)

Talha, may Allah be pleased with him, reports: “One day I came to visit the Messenger of Allah ﷺ. When I came in to him, he had a quince fruit in his hands. He told me: “Oh, Talha, help yourself. For quince strengthens the heart and maintains a good mood.” (Shamail an-Nabi)

Locust

Abdullah ibn Umar, may Allah be pleased with him, reported that the Messenger of Allah ﷺ said: “Two types of carrion and two types of blood were permitted for food. Two types of carrion are fish and locusts, and two types of blood are liver and spleen" (Abu Dawud, Ahmad, Ibn Majah)

Ibn Abi Awfa, may Allah be pleased with him, when asked whether locusts could be eaten, replied: “I participated with the Messenger of Allah ﷺ in six or seven battles, and we ate them (locusts) together.” (Abu Dawud)

Vinegar

It is reported from the words of Umm Hani, may Allah be pleased with her: The Prophet ﷺ came to me and asked: “What food do you have?” I complained: “We only have a piece of bread and vinegar.” The Prophet ﷺ said: “What a unique product vinegar is!”

Prophet Muhammad ﷺ also said: “Carry it (vinegar). A house in which there is vinegar cannot be considered poor" (at-Tirmidhi)

Adabs (rules) for eating food

It is reported from the words of Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah ﷺ said: “The food of two is enough for three, and the food of three is enough for four.”

It is reported that Abu Hurayrah, may Allah be pleased with him, said: “The Messenger of Allah ﷺ never blamed any food: if he desired it, he ate it, and if he did not like it, he left it.” (Bukhari)

Prophet Muhammad ﷺ said: “Grace is sent to the middle of food, so you eat from the edge.”

It is reported that ‘Umar bin Abu Salamah, may Allah be pleased with them both, said: “As a child, I was in the care of the Messenger of Allah ﷺ. I used to stretch out my hand to different ends of the common dish, but (one day) the Messenger of Allah ﷺ said to me: “O boy, say: “In the name of Allah,” eat right hand and take what is next to you!” - and since then I have been eating only this way” (Muslim)

It is reported from the words of Aisha, may Allah be pleased with her, that the Messenger of Allah ﷺ said: “When eating, let each of you remember the name of Allah the Most High, but if he forgets to remember the name of Allah the Most High at the beginning (of the meal), let him say: “Happy in the name of Allah at the beginning and end of it!” (Bi-smi-Llahi fi avali-hi wa ahyri-hi!) (Abu Daud, at-Tirmidhi)

It is reported from the words of Jabir, may Allah be pleased with him, that he heard the Messenger of Allah ﷺ say: “When a person enters his house and remembers Allah Almighty at the entrance (to the house) and while eating, the shaitan says to his minions: “Do not there will be no shelter or dinner for you (here)!” If he entered (the house) without remembering Allah the Almighty at the entrance, the shaitan says: “You have received shelter,” and if he does not remember Allah the Almighty while eating, the shaitan says: “You have received both shelter and dinner.” (Muslim)

It is reported that the companion Umayyah bin Mahshi, may Allah be pleased with him, said: “Once a man was eating in the presence of the Messenger of Allah ﷺ who was sitting (next to him) and he did not remember Allah until there was nothing left from his food. (only one) piece. Raising it to his mouth, (the man) said: “With the name of Allah at the beginning and end of it!” (Bi-smi-Llahi fi avali-hi wa ahyri-hi!), - and then the Prophet ﷺ laughed and said: “Shaitan (all the time) ate with him, but when he remembered the name of Allah, Shaitan vomited everything out of himself what was in his belly" (Abu Dawud; an-Nasa'i)

It is reported that Aisha, may Allah be pleased with her, said: “(Once when) the Messenger of Allah ﷺ was eating with six of his companions, one Bedouin came and finished (the whole meal, taking) two pieces at once, and the Messenger of Allah ﷺ said: “Truly, if he had remembered the name of Allah (food), there would certainly have been enough for you (all)!” (at-Tirmidhi)

It is reported from the words of Abu Umama, may Allah be pleased with him, that after finishing eating, the Prophet ﷺ used to say: “Praise be to Allah, (praise) is much, good and blessed, (praise that will never) be enough, (praise that) should not be interrupted, praise (which we) cannot do without! (He is) our Lord!” (Al-hamdu li-Llahi hamdan kyasiran, tayiban, mubarakyan fi-hi, gayra makfiyin, wa la muwadda’in wa la mustagnan ‘an-hu! Rabba-na!)” (Al-Bukhari)

It is reported from the words of Mu'az bin Anas, may Allah be pleased with him, that the Messenger of Allah ﷺ said: “Whoever, after eating, says: “Praise be to Allah, who fed me with this and endowed me with this, while I myself did not resort to any tricks, no force! (Al-hamdu li-Llahi allazi at’ama-ni haza wa razzaqa-ni-hi min gairi howlin minni wa la quwwatin!), his previous sins will be forgiven” (Abu Dawud, at-Tirmidhi)

Prophet Muhammad ﷺ said: “Indeed, Allah is pleased with such a slave who praises Allah for every piece of food he eats.” (Muslim)

Ibn Umar, may Allah be pleased with him, reported that the Messenger of Allah ﷺ said: “When one of you eats or drinks, let him eat and drink with his right hand. Because Satan eats and drinks with his left hand” (Muslim)

It is reported that Hudhaifa, may Allah be pleased with him, said: “I heard the Prophet ﷺ say: “Do not wear (clothing made of) silk and dibaj*, do not drink from gold and silver vessels and do not eat from gold and silver vessels, for, truly, all this is intended for them (the infidels) in this world, and for us in the eternal world.” [*Dibaj is the name of expensive silk-based material. The ban on wearing such fabrics applies only to men]

The Messenger of Allah ﷺ said: “Drink water slowly, without taking a mouthful” (Jamius-Saghir, 1/392)

Fourth hadith

عن أبي موسى عن النبي صلى الله عليه وسلم قال كل عين زانية والمرأة إذا استعطرت فمرت بالمجلس فهي كذا وكذا يعني زانية

From Abu Musa from the Prophet (peace and blessings of Allaah be upon him), it is narrated: “Every eye is an adulterer, and a woman, when she passes by a congregation [of men] using incense, she is such and such, that is, an adulteress.” . Hadith reported by at-Tirmidhi.

Words "every eye is an adulterer" the author of Tuhfat al-Ahwazi interprets as follows:

أي كل عين نظرت إلى أجنبية عن شهوة فهي زانية

“That is, every glance directed at another woman with passion is an adulterer.”

The hadith means that if a woman deliberately used incense to attract the attention of men, then she committed a sin, and if she used it without this intention, then she committed an undesirable act, and not a forbidden (haram).

Therefore, Imam ar-Ramli says in Nihayat al-Mukhtaj:

أما المرأة فيكره لها الطيب والزينة وفاخر الثياب عند إرادتها حضورها

“As for a woman, it is not advisable for her to use incense, dress beautifully and expensively when she wants to attend Friday prayer (juma).”

And this meaning is confirmed by another authentic hadith:

أيما ارمأة استعطرت فمرّت على قوم ليجدوا ريحها فهي زانية

“Any woman who used incense to get past a man so they could smell her was an adulteress.” The hadith is cited by Ibn Hibban, al-Hakim, an-Nasai.

And from this we understand that if a woman uses incense and dresses beautifully in order to attract attention and please men, then she will commit a sin. Otherwise it will be undesirable (makruh).

وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا

Meaning: “Tell the believing women to lower their gaze and protect their genitals. Let them not show off their embellishments except those that are visible” (24:31).

We must reflect on the fact that the command to preserve the genitals from sin is preceded by the command to preserve the gaze from sin. Therefore, the Prophet (peace and blessings of Allaah be upon him) said:

النظر سَهْم من سهام إبليس مسموم فمن غضّ بصره أورثه الله الحلاوة في قلبه

“The look is an arrow from the poisoned arrows of Iblis. And whoever keeps his gaze, Allah will give him sweetness [of faith] in his heart.”

And Imam al-Qurtubi, interpreting this verse, quotes the words of one of the great interpreters of the Koran from among the Salaf - Mujahid:

وقال مجاهد: إذا أقبلت المرأة جلس الشيطان على رأسها فزيّنها لمن ينظر؛ فإذا أدبرت جلس على عَجُزها فزيّنها لمن ينظر

“When a woman comes to meet her, the shaitan sits on her head, embellishing it for the one looking at her; and when she passes by, he sits on her bottom, embellishing it for the one looking at her.”

Therefore, a Muslim woman must strive to ensure that – wittingly or unwittingly – she does not become a tool of the shaitan to tempt men.

As for the words of the Almighty (meaning): “Let them not show off their embellishments, except those that are visible.”, - then Ibn Kathir interprets the words “which are visible” as follows:

أي: لا يظهرن شيئاً من الزينة للأجانب، إلا ما لا يمكن إخفاؤه

“That is, let him not show any of his beauty to strange men, except what cannot be hidden.”

And in understanding what “cannot be hidden” means, interpreters of the Koran differed: those who considered it obligatory to cover the entire body believed that it meant women’s clothing, while others believed that it was the face and hands.

The beauty and attractiveness that a woman is endowed with should be directed towards her husband, and for other men it should be hidden as much as possible. Bad innovation of our time is a situation where a woman at home dresses unprepossessingly and unkemptly, but when she is about to go out, she begins to embellish herself and “makes a mess.” For whom is she decorating herself? For whom does she use cosmetics? Who does he want to look beautiful in front of? The answer is obvious: before strangers men.

Abu Ali al-Ashari

عن أبي موسى عن النبي صلى الله عليه وسلم قال كل عين زانية والمرأة إذا
استعطرت فمرت بالمجلس فهي كذا وكذا يعني زانية

From Abu Musa from the Prophet (sallallahu alayhi wa sallam) it is transmitted: “Every eye is an adulterer, and a woman, when she passes by a congregation [of men] using incense, she is such and such, that is, an adulteress” (at- Tirmidhi).

أي كل عين نظرت إلى أجنبية عن شهوة فهي زانية

“That is, every glance directed at another woman with passion is an adulterer.”

The hadith means that if a woman deliberately used incense to attract the attention of men, then she committed a sin, and if she used it without this intention, then she committed an undesirable act, and not a forbidden (haram).

Therefore, Imam ar-Ramli says in Nihayat al-Mukhtaj:

أما المرأة فيكره لها الطيب والزينة وفاخر الثياب عند إرادتها حضورها

“As for a woman, it is not advisable for her to use incense, dress beautifully and expensively when she wants to attend Friday prayer (juma).”

And this meaning is confirmed by another authentic hadith:

أيما امرمأة استعطرت فمرّت على قوم ليجدوا ريحها فهي زانية

“Any woman who used incense to pass by a man so that they could smell her scent is an adulteress” (Ibn Hibban, Hakim, an-Nasai).

And from this we understand that if a woman uses incense and dresses beautifully in order to attract attention and please men, then she will commit a sin. Otherwise it will be undesirable (makruh).

وقل للمؤمنات يغضضن من أبصارهن ويحفظن فروجهن ولا يبدين زينتهن إلا ما ظهر منها

Meaning: “Tell the believing women to lower their gaze and protect their genitals. Let them not show off their embellishments, except those that are visible” (Surah An-Nur, verse 31).

We must reflect on the fact that the command to preserve the genitals from sin is preceded by the command to preserve the gaze from sin. Therefore the Prophet (PBUH) said:

النظر سَهْم من سهام إبليس مسموم فمن غضّ بصره أورثه الله الحلاوة في قلبه

“The look is an arrow from the poisoned arrows of Iblis. And whoever keeps his gaze, Allah will give him sweetness [of faith] in his heart.”

And Imam al-Qurtubi, interpreting this verse, quotes the words of one of the great interpreters of the Koran from among the Salaf - Mujahid:

وقال مجاهد: إذا أقبلت المرأة جلس الشيطان على رأسها فزيّنها لمن ينظر؛ فإذا
أدبرت جلس على عجزها فزينها لمن ينظر

“When a woman comes to meet her, the shaitan sits on her head, embellishing it for the one looking at her; and when she passes by, he sits on her bottom, embellishing it for the one looking at her.”

Therefore, a Muslim woman must strive to ensure that – wittingly or unwittingly – she does not become a tool of the shaitan to tempt men.

As for the words of the Almighty (meaning): “Let them not show off their embellishments, except those that are visible.”, - then Ibn Kathir interprets the words “which are visible” as follows:

أي: لا يظهرن شيئاً من الزينة للأجانب، إلا ما لا يمكن إخفاؤه

“That is, let him not show any of his beauty to strange men, except what cannot be hidden.”

And in understanding what “cannot be hidden” means, interpreters of the Koran differed: those who considered it obligatory to cover the entire body believed that it meant women’s clothing, while others believed that it was the face and hands.

The beauty and attractiveness that a woman is endowed with should be directed towards her husband, and for other men it should be hidden as much as possible. A bad innovation of our time is a situation where a woman dresses shabby and unkempt at home, but when she is about to go out, she begins to embellish herself and “make a mess.” For whom is she decorating herself? For whom does she use cosmetics? Who does he want to look beautiful in front of? The answer is obvious: in front of strange men

Abu Ali al-Ashari, hafizahullah