i. A Wife cannot go out without the Husband’s Permission
It is believed in religious circles that a wife cannot go out of the house unless she seeks permission from her husband. In this regard, a Hadīth is also quoted. It reads thus:
عَنْ بن عُمَرَ عَنِ النَبِّيأَنَّ اِمْرَأَةً أَتَتْهُ فَقَالَتْ مَا حَقُّ الزَّوْجِ عَلَى اِمْرَأَتِهِ فَقَالَ…لاَ تَخْرُج مِنْ بَيْتِهِ إِلاَّ بِإِذْنِهِ
Ibn ‘Umar reports from the Prophet that once a lady came to the Prophet and asked him about the rights of a husband on his wife. He replied: “… She should not leave his house without his permission.”
It needs to be appreciated that a family by analogy is similar to a state. All citizens of a state are expected to abide by the rules and regulations of the country they live in. They are expected to adopt an attitude of adjustment and harmony with the country. This, of course, does not mean that they cannot differ with its policies. They have the inalienable democratic right to differ and present their differences in a befitting manner. This submission is actually an essential requirement for discipline and order without which anarchy may result. Similarly, in the case of a family set up, it is essential that the person who is its head be shown obedience. In other words, submission to authority is not specific to the gender of the authority. Whoever is the authority, must be submitted to. Gender does not dictate submissiveness – it is authority which does. It is common knowledge that in different spheres of activities people have different abilities and justice entails that a person be made responsible according to his or her abilities and given authority on that basis. We have been informed by divine revelation that it is the husband who is more suitable to be the head of the family. Owing to this relative superiority, women are directed by the Qur’ān (4:34) to submit to men not because men are superior human beings, but because in this particular case it is the men who have been vested with authority. If women had been more suitable for the task of heading a family, men would have been similarly directed to adopt this attitude of adjustment.
Thus Islam requires that the wife adopt an attitude of adjustment and harmony with the husband and the husband is required to be affectionate and accommodating as far as possible to the needs of his wife. He must not impose any undue restrictions on her for this will ignite the wrath of God upon him.
With regard to a wife seeking her husband’s permission before leaving the house, the proper perspective must be understood. In general circumstances of mutual trust, there is no need for a wife to ask permission from her husband to go out. However, in certain circumstances in which the husband genuinely considers that going out might disrupt the family in any way, he has the authority to exercise his right of stopping her and in these circumstances, she should always ask permission to leave the house. In this regard, the husband must remember that if he imposes himself without any sound and justifiable reason, he would be crossing the bounds and invoking the displeasure of the Almighty. His wrong behaviour may even lead the wife to abandon him for which he would be solely responsible.
ii. A Wife cannot Refuse Sex to the Husband
On the basis of the following Hadīth, it is generally understood that if a wife refuses sex to her husband she will be cursed by the angels:
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَعَا الرَّجُلُ امْرَأَتَهُ إِلَى فِرَاشِهِ فَأَبَتْ فَبَاتَ غَضْبَانَ عَلَيْهَا لَعَنَتْهَا الْمَلَائِكَةُ حَتَّى تُصْبِحَ
Abū Hurayrah reported that the Prophet said: “When a husband calls his wife to bed, and she refuses and [as a result] the husband spends the night in anger, then angels curse the wife all night till dawn.”
In order to understand this Hadīth, the following points need to be understood:
Firstly, a husband and wife safeguard the chastity of one another by providing one another a legitimate means of satisfying the sexual urge. This protection of chastity is essential for the preservation of the family unit – the very institution on which the stability of a society hinges. Hence anything which puts chastity in jeopardy is disliked by the Almighty.
Secondly, a man is an addressee of the directive mentioned in this Hadīth on an equal basis. This is evident from the directive of īlā mentioned in the Qur’ān (2:226-7) in which the Arabs of the pre-Islamic period would swear to sever sexual relationship with their wives because of anger. Although the husbands were prescribed a period of four months to decide the fate of their wives by either resuming these relations or divorcing them, it is evident from the directive that in normal circumstances a husband is not allowed to sever sexual relations with his wife without a valid reason. So much so, if a person swears such an oath, he must break it. Such relations are the right of a wife and if a husband does not fulfil them, then he can be regarded a criminal both in the eyes of the law and before the Almighty in the Hereafter.
Thirdly, the basis of refusal by the husband or wife must also be taken into consideration. If either of them is tired, sick or simply not in the proper mood and in the appropriate frame of mind, then this does not entail any wrath of the Almighty. It is only when a spouse starts to deliberately evade such natural needs of the other that the attitude becomes questionable.
iii. A Husband has an Absolute Right to beat his Wife
The right given by the Qur’ān to the husbands to physically punish their wives in certain circumstances is an issue which has become a subject of hot debate. The issue needs to be understood in its true perspective. The Qur’ān says:
وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا(34:4)
And as for those from whom you fear rebellion, admonish them [first] and [next] refuse to share their beds and [even then if they do not listen] punish them. Then if they obey you, take no further action against them. Indeed, Allah is Exalted and Mighty. (4:34)
The following implications of this verse need to be understood in their proper perspective:
1. This measure can only be resorted to when a wife starts to challenge the authority of the husband and threatens to disrupt the family set-up. It is in fact a last resort to protect the institution of family from breaking up. It must not be resorted to in anything less in severity than a rebellious attitude from the wife. This rebellious attitude is termed as نُشُوز(nushūz) by the Qur’ān. Ithas not used the word “disobedience”. Any difference of opinion or altercation is not to be resolved by this procedure. Disagreements and disputes must be settled mutually. It is only when the wife stands up against the authority of her husband that this procedure be employed.
2. Before resorting to physical chastisement, the two previous stages mentioned by the Qur’ān (4:34) must elapse. The husband should first of all admonish his wife and convince her to give up her defiant behaviour. He should exercise all the patience he can muster to urge and beseech her to change her stance. If after repeated pleas and continuous admonition over a considerable span of time, the wife continues to persist in her rebellious attitude, he has the authority to go on to the second stage by avoiding marital contact with her. This detachment, it is clear, is a form of reproof, and a very strong appeal to the wife to correct herself. Again, this attitude should continue for a substantial period of time so that the point is driven home. It is highly unlikely that most wives would persist in their arrogance after these two initial stages. In all probability, patience, forbearance, and restraint would have conquered their hearts. However, even after this stage, if a wife refuses to accept the authority of her husband, the husband has the right to finally resort to gentle physical affliction.
3. If the husband is left with no alternative but to physically punish his wife, he must be very careful in this regard and must not wound or injure her. He should remember that this physical chastisement is similar to the one a mother gives to a rebellious son or the one a teacher gives to an unruly student. He must be aware that in case he misuses this authority in any way, he would be held responsible before the Almighty on the Day of Judgement. In this world also, his wife has the right to report his behaviour to the authorities who can punish him for any misconduct in this regard.
4. It finally needs to be considered that all rights must be exercised with prudence keeping in view the circumstances. Exercising one’s right is never obligatory. There can be circumstances in which a person chooses not to exercise this right.
iv. Regarding Divorce and Divorce Declarations
Most people are ignorant of the proper way of divorcing wives. It is generally thought that a wife stands separated from her husband if the divorce is declared thrice. This notion is against the Qur’ān which says that a lady must be divorced by just one declaration to the effect.
Moreover, there are many other misconceptions regarding divorce giving rise to the following questions:
(1) Do women have a right to divorce?
(2) Should the wife pay money for seeking divorce?
(3) What is the correct way of divorce?
(4) How should wrongly given divorces be tackled?
(5) In whose custody should the children be given?
(1) The Right to Divorce
When a man and a woman marry each other, it is their utmost wish to remain in this relation of wedlock forever. They are desirous of the fact that the change in times not change their commitment to each other and only death separate them in this world. But then, sometimes there does arise a situation when part they must. Differences become so pronounced that it becomes necessary to sever this relationship. If such circumstances do arise that a husband and wife must separate permanently, Islam lays down a specific procedure for this separation. In Islamic terminology, this dissolution of marriage is called divorce. It says that both a man and a woman have an equal right to it. The only difference is that a man divorces a woman while a woman demands a divorce from her husband. In verses such as (65:1) إِذَا طَلَّقْتُمْ النِّسَاءَ(when you [people] divorce your wives (65:1)), the husband has been regarded as the initiator of divorce. Moreover, the Qur’ān has used the following words to seek divorce by returning the husband’s gifts and wealth:
فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ (2:229)
Then if you also feel that they will not be able to remain within the bounds set by Allah, there shall be no offence for either of them [regarding the gifts given by the husband] if the wife seeks divorce [by returning them to him] in ransom. (2:229)
These words bear clear evidence to the fact that the sharī‘ah has granted the husband the right to divorce. Women, however, can seek divorce if they want to.If the husband refuses, she has all the right to take the matter to the court. The matter will then be decided by the ruling of the court.
This prerogative, sense and reason demand, should go to the head of the family. Since, according to the Qur’ān, itis the husband who is the head of a family, therefore, he has been given this right. In other words, this right is not “gender specific” it is “authority specific”: whoever is entrusted with the authority of being the head should possess this right. Had women been more suitable to head a family, they would have been given this right.
(2) Should the Wife pay money for seeking Divorce?
A common misconception when a woman seeks divorce from her husband is that she must give some wealth to her husband on this occasion of separation. This has no basis in the Qur’ān; on the contrary, the Qur’ānsays that it is not at all permissible for the husband to demand anything from his wife on this occasion. However, there are two exceptions to this:
Firstly, if a husband has gifted a lot of wealth and property to his wife and is afraid that in divorcing her he would lose all his riches, the Qur’ānsays that she can forgo some or all of her share and return it to her husband to end the whole affair. It is clear that this is only an exception and not a general principle as is generally held and practiced. It is allowed when only wealth is the husband’s reason for not divorcing his wife. The Qur’ān says:
وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَأُوْلَئِكَ هُمْ الظَّالِمُونَ(2:229)
And it is unlawful for you [on this occasion] to take back from them anything you have given them unless both husband and wife fear that they may not be able to keep within the bounds set by Allah. Then if you also feel that they will not be able to remain within the bounds set by Allah, there shall be no offence for either of them [regarding the gifts given by the husband] if the wife seeks divorce [by returning them to him] in ransom. These are the bounds set by Allah; so do not transgress them. And [you should know that] those who transgress the bounds of Allah are wrongdoers. (2:229)
Secondly, if the wife is guilty of open sexual misconduct. Since such a behaviour destroys the very foundation of marriage, a husband has been allowed to take back any gifts or wealth given to her. The Qur’ān says:
وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ… وَإِنْ أَرَدْتُمْ اسْتِبْدَالَ زَوْجٍ مَكَانَ زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا أَتَأْخُذُونَهُ بُهْتَانًا وَإِثْمًا مُبِينًا وَكَيْفَ تَأْخُذُونَهُ وَقَدْ أَفْضَى بَعْضُكُمْ إِلَى بَعْضٍ وَأَخَذْنَ مِنْكُمْ مِيثَاقًا غَلِيظًا (4:19-21)
And do not treat them with harshness that you may take away what you have given them – except where they have been guilty of open lewdness … and if you decide to take one wife in place of another, even if you had given the latter a whole treasure of wealth take not the least bit of it back: Would you take it by slander and usurping [her] rights? And how can you take it when you have lain with each other and [at the time of marriage] they have taken from you a solemn covenant? (4:19-21)
(3) The Procedure of Divorce
If a husband has decided to divorce his wife, he should first wait until she has completed her menstrual cycle and then desisting from any further carnal relationship, he should utter the divorce sentence just once. The wife, after she has been divorced in this way, must stay in her husband’s house for a period of three menstrual cycles. This period is called ‘iddat. If a woman does not have menstrual cycles owing to age, disease or any other reason, and still there is a chance of pregnancy, then she must wait for three months. For a pregnant woman this period is up to the birth of the child, while for a newly married couple who have had no contact, divorce does not entail any period of ‘iddat for the wife. According to the Qur’ān, there is one basic reason for this waiting period: to ascertain whether a wife is pregnant or not so that the lineage of the child does not remain a matter of doubt. Another thing which is achieved through it is that it affords the husband and other family members a chance to rectify the situation, for matters in which emotions and feelings run high, sometimes only time is needed for recovery.
During this ‘iddat period:
(a) The husband cannot turn his wife out from the house except if she is guilty of adultery, nor should she leave the house herself.
(b) The wife, if she is pregnant, must not hide her pregnancy.
(c) The husband should continue to provide for her.
(d) A husband, if he changes his mind, can revoke his decision. The only thing required, according to the Qur’ān, is that he should call in two persons to testify to his decision.
If after this period of ‘iddat, a man is still firm in his stance, his wife shall be considered as separated permanently. She is now a free woman and if she wishes to marry some other person, she has all the right to do so and must not be inhibited in any way. If circumstances change, she can even remarry her former husband. Furthermore, the Qur’ānstresses that on this occasion of parting it is not at all lawful for a husband to take back any property or asset gifted to her. This, it must be kept in consideration, does not pertain to mahr (dower) only, but to every type of gift given to the wife. Not only should a husband not take back these gifts, he should, in fact, give her something on this occasion of separation. Even if her mahr has not been fixed, it is better for him to give her something. If the mahr has been fixed but the divorce occurs before the husband and wife have had contact, he must return half the money, unless the wife even forgoes this. In this case also, though it is better that he should give her the whole money.
However, in case the husband revokes his decision during the ‘iddat period, there is no need for re-marriage. The two shall be considered as husband and wife once again. If after annulment of this divorce, due to some reason, the untoward situation arises a second time that the husband intends to divorce his wife, the Qur’ānsays that the husband can exercise his right of divorce for the second time as well. He should pronounce just one divorce sentence to repudiate his wife. Again, the post-divorce period shall be observed in the manner just described. Once again, if the husband wishes, he has the chance to revise his decision during this period, in which case the divorce shall be considered null and void and the two shall once again become husband and wife. If, unfortunately, for the third time, the situation arises that divorce becomes inevitable, the Qur’ānsays that a husband can exercise his right for the third time as well and pronounce the divorce sentence. After the expiry of ‘iddat during which a husband will have to support and provide shelter to his wife (though the two are not required to live together), the wife shall be permanently separated from him. After divorcing his wife for the third time, he cannot re-marry her now, unless and until, the wife marries some other person and owing to some reason gets divorced from him – not under a planned strategy, but on account of naturally arisen circumstances. This last measure, actually, is meant to prevent this affair from becoming mere child play.
In the words of the Qur’ān:
الطَّلَاقُ مَرَّتَانِ فَإمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ(2:229)
This divorce [in which the husband can revoke his decision in the ‘iddat period] is permitted twice only, and then a woman must be retained with kindness or allowed to go with kindness. (2:229)
It is evident from these details that the Qur’ānonly prescribes one divorce sentence and stresses that a husband has the right to divorce his wife three times in one marriage contract. It does not at all approve the utterance of three divorce sentences in one go. Consequently, it is clear from these details that the two prevailing procedures of divorce ie (1) pronouncing three consecutive divorces in one instance, and (2) pronouncing each of the three sentences in three separate months are not at all prescribed by the Qur’ān. When the Prophet (sws) came to know that a certain person had divorced his wife by pronouncing three divorce sentences one after the other, he stood up in anger and said:
أَيُلْعَبُ بِكِتَابِ اللَّهِ وأنا بين أَظْهُرِكُمْ
In my presence, such playful attitude has been adopted with the Book of Allah.
(4) Tackling wrongly given Divorces
Mentioned above is the sharī‘ah as far as the concept of divorce is concerned. However, as does happen with prescribed laws and procedures, situations arise in which a person is guilty of breaching the law and deviating from the right course. Human nature is prone to extreme emotional conditions in which it deviates from the path set forth by the Almighty. These deviations, it is extremely evident, are not part of the sharī‘ah; they fall into breach of law category and it is up to the legislature of a country to enact laws about such departures. At times, such cases are even left to the discretion of the judge and at other times the judge himself is bound by the legislation done in this regard by the parliament.
In case of divorce, keeping in view various precedents, this deviation is generally of two types:
i) A husband divorces his wife during her menstrual period, or divorces her after he has had contact with her in her period of purity.
ii) A husband divorces his wife by pronouncing the divorce sentence thrice.
As far as the first deviation is concerned, an Islamic government can ask the husband to revoke his decision and carry it out in the proper manner at the proper time. The Prophet (sws) in his own times dealt with the case of ‘Abdullāh ibn ‘Umar (rta) in a similar manner. When he was told that ‘Abdullāh ibn ‘Umar (rta) had divorced his wife during her menstrual cycle, he was really annoyed and remarked:
مرة فَلْيُرَاجِعْهَا ثُمَّ لِيُمْسِكْهَا حتى تَطْهُرَ ثُمَّ تَحِيضَ ثُمَّ تَطْهُرَ ثُمَّ إن شَاءَ أَمْسَكَ بَعْدُ وَإِنْ شَاءَ طَلَّقَ قبل أَنْ يَمَسَّ فَتِلْكَ الْعِدَّةُ التي أَمَرَ الله أَنْ تُطَلَّقَ لها النِّسَاءُ
Ask him to take her back and keep her in wedlock until she is through with her menstrual cycle and then once again passes through this cycle and then is through with it. After this, he can either detain her [in wedlock] or divorce her before having sexual intercourse with her. Because it is this beginning of the ‘iddat keeping regard of which the Almighty has directed [believers] to divorce their wives.
In case of the second deviation, a deliberation on the injunctions of divorce, particularly on their linguistic aspects, reveals that there are three possible solutions:
(a) The husband can be called to court and asked to testify to the nature of these pronouncements: if he testifies that he had pronounced the three sentences in anger to only strongly assert his decision or that he had thought that pronouncing three sentences was the correct procedure of divorce, the court, if satisfied by his statement, can re-unite the husband and wife. If on the other hand, a person testifies that he had consciously uttered the three sentences knowing that he was exercising his three rights in one time, the wife, of course, shall be divorced from him. The case of Rukānah ibn ‘Abdi Yazīd (rta) was decided in a similar manner by the Prophet (sws).
(b) A second possible solution in this regard is that a state, while observing that people have adopted a carefree attitude in following this procedure, legislates that three divorce sentences shall be considered as three whether pronounced in anger or in a normal emotional state. A precedent of this solution can be found in the times of the caliph ‘Umar (rta). He himself, in the capacity of a ruler in consultation with the members of the shūrā, upon seeing that people had adopted a very careless attitude in this regard, as a punishment, promulgated three divorce sentences as final.
(c) A third possible solution in this regard is that the state while observing the fact that people are mostly ignorant of the correct procedure and in their ignorance think that the correct way of divorce is to pronounce the sentence three times, legislates that the three pronouncements shall be considered as one.
Any of these three ways can be adopted keeping in view the welfare of the Muslims. However, in adopting the second or third solutions, it is necessary that a legislation be done in their favour, but as far as adopting the first solution is concerned, no prior legislation is needed and the matter can be left to the discretion of the judge.
(5) The Custody of Minors
In post-divorce scenarios, the matter of the custody of minor children has not been touched upon in the sharī‘ah. In other words, it has been left to the welfare of the children. In case of a dispute, a judge should make this ruling after analyzing the situation of a case in the light of this principle.
Perhaps the reason for which nothing has been fixed in the sharī‘ah in this regard is the varying circumstances which may be found in different cases.
The concept of halālah is one of the ugliest and the most shameful of issues of Islamic jurisprudence. According to the sharī‘ah, if a man divorces his wife for a third time in his life, the two cannot re-marry unless the wife marries a second person and then that person due to some reason divorces her. In order to fulfil this legal requirement, subterfuges have been devised and marriages are planned with the understanding that a person will divorce the wife in order to make her legal to marry the first husband. In this regard, the jurists also impose the condition that before he divorces his wife he must have sexual intercourse with her. In religious parlance, this subterfuge in which a lady is made legally allowed for her first husband by marrying another person and then being divorced from her after having sexual intercourse with him is called halālah.
Needless to say that all subterfuges amount to playing with the Islamic law and its spirit. Moreover, the condition of sexual intercourse imposed has arisen because of not understanding a very subtle comment of the Prophet (sws) in a Hadīth. If its text reported by Imām al-Bukhārī is analyzed, it is evident that a certain lady had married a person only to become legally permissible to marry her first husband. She demanded divorce from her second husband on the false grounds that her husband was sexually impotent. When the Prophet (sws) became certain of her scheme, he reprimanded her in very subtle words. He told her that she could only become permissible for the first husband after “tasting” her second husband. This of course was not a condition as has been generally construed: the implied meaning being that if according to her, her second husband does not have the ability to copulate with her, then she can only be divorced from him after he copulates with her – which of course he will never since, according to her, he is not capable of it. Thus if anything can be deduced from this Hadīth, it is prohibition of halālah and not vice versa. Hence it is absolutely prohibited and is tantamount to making fun of the law.
The text of the Hadīthis as follows:
عَنْ عِكْرِمَةَ أَنَّ رِفَاعَةَ طَلَّقَ امْرَأَتَهُ فَتَزَوَّجَهَا عَبْدُ الرَّحْمَنِ بْنُ الزَّبِيرِ الْقُرَظِيُّ قَالَتْ عَائِشَةُ وَعَلَيْهَا خِمَارٌ أَخْضَرُ فَشَكَتْإِلَيْهَا وَأَرَتْهَا خُضْرَةً بِجِلْدِهَا فَلَمَّا جَاءَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالنِّسَاءُ يَنْصُرُ بَعْضُهُنَّ بَعْضًا قَالَتْ عَائِشَةُ مَا رَأَيْتُ مِثْلَ مَا يَلْقَى الْمُؤْمِنَاتُ لَجِلْدُهَا أَشَدُّ خُضْرَةً مِنْ ثَوْبِهَا قَالَ وَسَمِعَ أَنَّهَا قَدْ أَتَتْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَجَاءَ وَمَعَهُ ابْنَانِ لَهُ مِنْ غَيْرِهَا قَالَتْ وَاللَّهِ مَا لِي إِلَيْهِ مِنْ ذَنْبٍ إِلَّا أَنَّ مَا مَعَهُ لَيْسَ بِأَغْنَى عَنِّي مِنْ هَذِهِ وَأَخَذَتْ هُدْبَةً مِنْ ثَوْبِهَا فَقَالَ كَذَبَتْ وَاللَّهِ يَا رَسُولَ اللَّهِ إِنِّي لَأَنْفُضُهَا نَفْضَ الْأَدِيمِ وَلَكِنَّهَا نَاشِزٌ تُرِيدُ رِفَاعَةَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِنْ كَانَ ذَلِكِ لَمْ تَحِلِّي لَهُ أَوْ لَمْ تَصْلُحِي لَهُ حَتَّى يَذُوقَ مِنْ عُسَيْلَتِكِ قَالَ وَأَبْصَرَ مَعَهُ ابْنَيْنِ لَهُ فَقَالَ بَنُوكَ هَؤُلَاءِ قَالَ نَعَمْ قَالَ هَذَا الَّذِي تَزْعُمِينَ مَا تَزْعُمِينَ فَوَاللَّهِ لَهُمْ أَشْبَهُ بِهِ مِنْ الْغُرَابِ بِالْغُرَابِ
‘Ikramah narrates that Rifā‘ah divorced his wife. Thereafter she married ‘Abd al-Rahmān al-Qurazī. ‘Ā’ishah says that she came to her wearing a green cloak and complained of her husband and showed ‘Ā’ishah her bruises – women do help one another – so when the Prophet (sws) came by, ‘Ā’ishah said: “I have only seen Muslim women being treated in such a way. Her skin is greener than her cloak.” ‘Ikramahsays that when her husband came to know that she had complained to the Prophet (sws), he also came over to the Prophet (sws) along with his two sons from his other wife. Upon seeing her husband, she got hold of the end of her cloak letting it hang from her hand and remarked: My only complaint is that whatever he has is no more than this [soft cloth]. At this, ‘Abd al-Rahmānsaid: “O Prophet (sws) of Allah! She has told a lie. I am very strong and can [sexually] satisfy her; the truth of the matter is that she is disobedient and wants to go back to Rifā‘ah.” When the Prophet (sws) heard this, he said: “If this is the case, then you shall not be permissible for Rifā‘ah unless ‘Abd al-Rahmāntastes you.” Then, upon seeing the sons of ‘Abd al-Rahmān, the Prophet (sws) remarked: “Are these your sons?” When he replied in the affirmative, the Prophet said: “Do you tell such lies [O ‘Abd al-Rahmān’swife]. By God! These [young boys] resemble ‘Abd al-Rahmānmore than a crow resembles another crow.”