Q.1. When there is a Hadith that runs contrary to a Qur’anic statement, should we simply ignore the Hadith? I refer in particular to the Hadith that quotes Aishah as saying that there was a Qur’anic verse mentioning 10 feeds to justify prohibition of marriages through breast-feeding, but this was later abrogated by a verse reducing the number to five feeds, and this was still read at the time when the Prophet died.

Q.2. Could you please comment on the type of marriage that seems to be a recent invention, whereby a person who travels often may marry a woman who agrees that he should spend with her only a certain number of days, and the rest he spends with his family. Is this lawful?

Abdullah

A.1. A Hadith may be rejected if it is defective. Defects are of two types: those related to the chain of transmission, or sanad, and those related to the text, or matn. If the chain of transmission includes one reporter who is unacceptable on account of his character, or lack of accuracy, then the Hadith is classified as poor, unacceptable or fabricated, as the case may be. Defects related to the text consider what the Hadith says. In this instance, the Hadith mentions that a particular verse was still read in the Qur’an at the time of the Prophet’s death.

This is totally unacceptable because there is no authority to change anything that was part of the Qur’an on the Prophet’s death. During his lifetime, abrogation of a text was acceptable, considering that the Qur’an was still being revealed to him by God. God could order the abrogation of any verse He wished to abrogate. After the Prophet’s death, this could not be communicated because Prophet Muhammad was the last of God’s prophets and messengers.

Besides, the Qur’an is known through wide-scale reporting, or tawatur. This means that only what is reported by a large number of people in every stage is acceptable. No text of the Qur’an is proven by reports of single reporters at any stage. In this Hadith, we have a single reporter, Aishah, and the Hadith is further transmitted by single reporters. No doubt that all those mentioned in its chain of transmission are trustworthy, but even then it is not sufficient to prove that a text is part of the Qur’an. Hence, the Hadith is unacceptable as evidence that such a verse existed at any time.

A.2. This marriage involves an agreement between a man and his wife that she releases him from a share of what is due to her. Thus, if he is already married, his second wife would willingly forego her right that he stays with her equal nights to those he stays with his other wife. She accepts any lesser arrangement they agree upon. There is nothing wrong with forgoing one’s rights.

One of the Prophet’s wives, Sawdah, gifted her nights to Aishah, and the Prophet accepted that. This is entirely up to the parties concerned. The only thing is that there should be no pressure on a wife to forgo what is due to her by right.

Shortening trousers

Q. One of my mates at work, who used to be our imam in prayer, advised me to cut my trousers short because the Prophet said so in a Hadith. I expressed to him my feeling that there could be a misinterpretation because there were no trousers worn by people at that time. Besides, my trousers were the normal length. If people cut their trousers short, they will look very awkward. I also told him that trousers do not disturb me in work or prayer. Please comment.

J.P. Angkaya

A. This is an area which has been subject to much misunderstanding. The Prophet certainly spoke about men’s clothing and their length, but in all the Hadiths we have, he clearly objects to people who wear their robes long “in arrogance”, or as a sign of conceit. What we understand from these Hadiths and the practice at the time of the Prophet is that most people had their robes down to well below the knee, or midway between the knee and the ankle. However, some people used to show off their privileged position by wearing their robes long, covering their ankle. Hence, the Prophet spoke repeatedly against this, considering it a gesture of arrogance, and warned against it in very clear terms.

Unfortunately some people in our times overlook the Prophet’s reference to the motives of those people, and consider that the mere covering of one’s ankles to be wrong.

This calls into question the way we look at the Prophet’s statements in order to deduce rulings. Was the Prophet referring to the very action of wearing long clothes, or to the gesture of arrogance behind it? If we say it is to the mere covering of the ankles, then why did he consistently refer to arrogance as motive? If he was warning against showing arrogance in the way we dress, then we need to remember that gestures and impressions are not an absolute matter. Rather, they are subject to social conditions.

In our present time when trousers are worn by the majority of men throughout the world, covering the body from the waistline to below the ankles, the thought of arrogance does not occur at all. Therefore, wearing trousers in the normal way and the normal length is perfectly permissible, both in prayer and in other situations.

A secret relationship

Q. A woman and a man who work for the same establishment fell in love but could not get married because their employers prohibit any relationship between employees, even a marital one. Yielding to their passion, they decided to be married, but could not do so in public. Therefore, they declared themselves married, but had no marriage contract or witnesses. After this, the woman felt uneasy, and even removed from her faith. She used to pray, but now she does not because she feels as if she is cheating. What should she do?

B.H., Riyadh

A. The first thing to be said to this lady is that her relationship with this man is not a marriage. Deep at heart, she knows that. It has manifested itself in her drifting away from her faith. How could it be otherwise, when she is carrying on a secret relationship with a man? The first point that distinguishes lawful marriage from an unlawful relationship is that marriage is open and publicized. The minimum publicity required is the presence of two witnesses at the time when the marriage contract takes place.

What this couple should do now is to stop their relationship immediately, declaring their repentance and seeking God’s forgiveness. They can then take the necessary steps to make their relationship lawful by getting married in the proper way. If they feel that their employers will be upset, they do not need to tell them. Alternatively, they should seek a special permission from their employers to be married. This is something that can be overcome through negotiation. They should then seal their repentance with doing as many good deeds as they can, including going on pilgrimage.

Celebration of pregnancy

Q. People suggest that it is necessary to give a celebration when a wife is 5-7 months pregnant. They say that if one does not give a party during this period, the child will be unhappy. Please comment. May I also ask what should a husband do when his wife is pregnant.

B. Taosing

A. There is nothing in Islam or Islamic social tradition to suggest that there should be any function or celebration during pregnancy. I suppose those people who insist on such a celebration are only conforming to social tradition.

But this tradition is not an Islamic one. It must have its roots in the culture of your society, and I understand Muslims are in minority there.

A husband should be very supportive of his wife during pregnancy, particularly in our time when society is based on nucleus family. A woman goes through some very difficult periods in her pregnancy. Therefore, her husband should help in every way he can. May I remind you of the Hadith which tells of the Prophet’s behavior at home. When his wife, Aishah was asked about this, she answered: “He would patch up his robe, mend his shoes and attend to all his household needs.” Husbands should follow the Prophet’s example and give their wives maximum support.

Arab News Islam 22 November 2002