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Hadith is not allowed. The position of weak hadiths in Shariah. Ingredients prohibited in Islam

Hadiths 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 apply the teachings of the Holy Scriptures in practice.

What does the word "hadith" mean?

Hadith means saying. In an Islamic context, this term means a report on what the Messenger of Allah (peace be upon him) said or did about a particular case.

What are the most famous hadith books?

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 gave only reliable reports about the Prophet (peace be upon him). There are also other collections of hadiths named after their compilers - Tirmizi, Abu Daud, Musnad or Ahmad ibn Hanbal.

Why was there a need for the compilation of hadiths?

There are many injunctions of the Qur'an that the Messenger of Allah (peace be upon him) demonstrated by his example. His followers followed their Prophet (peace be upon him) and taught the same to the next generations. In addition to 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 back to the Prophet by compiling a chain of transmitters from the time of the Prophet to our time. And as a result, collections of hadiths were compiled.

What topics are raised in hadiths?

Messages in the collections of hadiths are of the following types:

Sayings of the Prophet Muhammad (peace be upon him) on the basic precepts and practices of Islam, such as creed, prayer, fasting.
His statements about the practical aspects of life: family, business, law, food, morality, etc.
The actions and personal example of the Messenger (peace be upon him) that demonstrate how the prophet put the teachings into practice
Hadiths regarding what kind of person the Prophet Muhammad (peace be upon him) was: in Everyday life, his temper, his relationship with family, friends. Important events in his life, etc.
Prophecies of Muhammad (peace be upon him) regarding the future of Islam, Muslims and humanity in general.

Are all recorded hadiths authentic?

No, not all. There are also false hadiths. The people who passed on the 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 gained wide popularity among Muslims from the very beginning.

Should a Muslim believe and follow Hadith?

Yes, especially the part concerning the observance of religion and practical life. The believer should remember that hadiths are the subsequent explanation of the teachings of the Qur'an.

It is narrated from the words of Ibn ‘Umar: “The Messenger of Allah, peace and blessings of Allah be upon him, forbade prayer in seven places: on a garbage heap, a slaughterhouse, a cemetery, in the middle of the road, in a bathhouse, at a watering place for camels and on the roof of the Kaaba.” This hadeeth was narrated by at-Tirmidhi, calling it weak.

A comment:

This hadith is weak because one of its narrators was Zayd ibn Ju-beira, whose hadeeth was considered unacceptable by al-Bukhari and Yahya ibn Ma'in. Abu Hatim said that his hadeeth should not be written down. An-Nasai said that he was not trustworthy. Ibn Hajar in at-Talkhis called him a very weak storyteller. This hadith was also narrated by Ibn Majah and two of his narrators - 'Abdullah ibn Salih and 'Abdullah ibn 'Umar al-'Umari - were weak.

From this hadith it follows that it is forbidden to perform prayer in the listed seven places. We have already spoken about the reasons for the ban on prayer in cemeteries and baths. The ban on prayer in places where camels sleep and rest is mentioned in many hadiths. Ahmad and at-Tirmidhi narrated from the words of Abu Hurairah that the Messenger of Allah, peace and blessings of Allah be upon him, said: “Pray in sheep pens, but do not pray at the watering place for camels.” At-Tirmidhi called the hadeeth authentic. Similar messages were reported by al-Bukhari and Muslim from the words of Anas, Muslim from the words of Jabir ibn Samur, Abu Dawud from the words of al-Bara ibn 'Azib, at-Tabarani from the words of Useid ibn Khudair, Ibn Maja and an-Nasai from the words of 'Ab-dullah ibn Mughaffal, Ibn Maja - from the words of Sabra ibn Ma'bad and Ibn 'Umar, as well as other scholars.

Imam Ahmad believed that prayer performed in a pen for camels does not count. The same opinion was held by Imam Malik and the theologians of the Zahirite persuasion. Most of the scholars believed that doing so is undesirable, but if the corral is stained with sewage, then it is forbidden to pray in it. This opinion could be taken into account if the dung and urine of camels were unclean. However, we have already noted that the stool and urine of animals whose meat can be eaten are considered clean. This is confirmed by the following hadeeth narrated by al-Bara ibn ‘Azeeb. It reports that the Messenger of Allah (peace and blessings of Allah be upon him) was asked about praying in a pen for camels, and he said: "Do not pray in them, because devils dwell there." And then he was asked about prayer in the sheep pen, and he said: "Pray in them, for this is grace." The hadith was narrated by Ahmad and Abu Dawood, at-Tirmizi, Ibn Maja and others.

Therefore, according to the most correct judgment, it is forbidden to pray in the pen for camels and at their watering hole, because there are devils next to these animals, and it will be difficult for the prayer to concentrate on the prayer and perform it with due humility. In addition, the camels themselves can also harm the worshiper, and their roar and hiss is enough to distract from prayer.

It also follows from the hadith that one should not pray on a garbage heap and in a slaughterhouse, because in these places, as a rule, there are a lot of impurities. The theologians unanimously forbade praying there without laying a clean rug on the ground, but they were not unanimous regarding the legality of praying in these places on a clean rug or bedding. According to some, praying in the slaughterhouse is also not allowed because the genies gather there. According to some reports, people saw their gatherings in such places.

Praying in the middle of the road is prohibited because they are likely to have sewage. Some explained this ban by the fact that in the middle of the road it is difficult to concentrate on prayer. Others associated it with the fact that those who pray there cause inconvenience to passers-by. Taking into account the latter reason, some scholars allowed praying on the wide road.

Theologians were also not unanimous about praying on the roof of the Kaaba. Abu Hanifa and some others allowed to pray there. Others forbade it, because in this case a person does not pray towards the Kaaba, but on it. Imam ash-Shafi‘i allowed to pray on the roof of this temple if there was a sutra two-thirds of a cubit in front of the worshiper.

Qadi Ibn al-‘Arabi forbade prayer, in addition to the seven places listed, in churches and synagogues, in the habitats of ruined peoples, as well as facing a wall stained with sewage or standing in front of an image.

Ibn Abu Shayba reported that Ibn ‘Abbas did not allow prayer in churches and synagogues if they had images. It is reported that al-Hasan al-Basri also held this opinion. At the same time, ash-Sha‘bi, ‘Ata ibn Abu Rabah, did not see anything wrong with this. Ibn Sirin also allowed to pray in churches. It is known that Abu Musa al-Ash'ari and 'Umar ibn 'Abd al-'Aziz prayed in the church. Therefore, in principle, praying in these temples is allowed, but this should be avoided if they contain images or graves of prophets, righteous people or other people.

There are no convincing arguments regarding the ban on performing prayers in the habitats of the ruined peoples. Abu Dawud reported the words of ‘Ali: “My beloved forbade me to pray in Babylon, because that land was cursed.” However, the chain of narrators of this legend is weak.

The prohibition on praying while facing a wall stained with sewage follows from the hadith of Ibn ‘Abbas that the Prophet (peace and blessings of Allah be upon him) forbade praying in a mosque, turning towards the toilet. This hadith was reported by Ibn ‘Adi, but the chain of his narrators is unreliable. However, ‘Ali ibn Abu Talib, ‘Abdullah ibn ‘Amr and some others forbade praying with their faces turned towards the latrine.

Praying in front of the image is undesirable, because they distract the worshiper during prayer. Ahmad and al-Bukhari reported from the words of Anas b. Malika: “Aisha had a light colored curtain with which she curtained the corner of the room. The Prophet, peace and blessings of Allah be upon him, said to her: “Remove your curtain! Her images stood before my eyes during the entire prayer.”

Al-‘Iraqi also forbade praying in a house that had been misappropriated; in front of a sleeping or talking person; in a mosque built to split the ranks of Muslims; as well as in front of a kindled stove.

The reason for the prohibition to perform prayer in a house or on an illegally appropriated property is that this property should rightfully belong to another person, and it is forbidden to dispose of it without his permission.

Praying in front of a sleeping or talking person is forbidden in the ascending hadith of Ibn ‘Abbas, transmitted by Abu Dawood: “Do not pray behind the one who is sleeping or talking.” Al-Albani reported that there are several unknown persons in the chain of his narrators at once, but he is strengthened by other versions transmitted by Ibn Maja, al-Hakim, al-Beihaqi and others. Therefore, al-Albani called him good, if not reliable. See Irwa al-Galil, vol. 2, p. 94-97.

Regarding prayer in a mosque built to split the ranks of Muslims, the Qur'anic verses were sent down: “Those who built a mosque to cause harm, maintain disbelief, split the ranks of Muslims and create an outpost for those who have long fought against Allah and His Messenger, they will certainly swear: "We did not want anything but good." Allah testifies that they are liars. Never pray in it” (9:107-108). Ibn Hazm even said: “You cannot pray in a mosque in which they allow mockery of Allah, His Messenger or something from religion…”.

Finally, it is forbidden to pray in front of a kindled furnace because fire worshipers did so. It is reported that this opinion was held by Muhammad ibn Sirin. Some scholars forbade praying in other places as well. Imam ash-Shaukani listed twenty-six places in which, according to various scholars, it is impossible to pray.

The Prophet Muhammad, peace and blessings be upon him, said: “Whoever saves forty hadiths for my Ummah, they will say on the Day of Judgment: “Enter Paradise from whichever gate you wish.”

Hadith 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 the angels would not intercede for mercy if honey is used 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 attentive to two medicines: honey and the Qur'an" (Ibn Masud)

Dates

The Prophet ﷺ said: “He who begins his day with seven pressed (ajwa) dates is not in danger of poisoning and witchcraft on that day.”

The Messenger of Allah ﷺ said: “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 passed and the fire was not 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, they will never go hungry” (Muslim). He also said, “A house without dates is like a house without food.” (Ibn Maja)

“Give dates to the woman in labor. If you cannot give her fresh dates, then give her dried ones, because there is no tree more useful for a woman than the 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 of them seven pieces. He also gave me seven dates, one of which turned out to be dry and unripe, but none of them was dearer to me than he, 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 the 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 another, the cold of one we balance with the heat of another” (Abu Dawood, at-Tirmidhi)

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

cucumbers

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

Grape

Once a poor man came to the Prophet Muhammad ﷺ and brought a bowl of grapes as a gift. The 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 to be ready to fly with joy. And the companions watched. They were surprised, because the Messenger of Allah ﷺ always shared with them, but this time he didn’t ... The 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. It was narrated from Abu Hazm: “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 as a prophet until his death, he did not see a sieve." I asked: "How did you eat wholemeal barley?" He said: “We ground it, then blew on it, collected what flew apart, mixed it with water and kneaded the dough” ”(Bukhari)

It is reported that once (some) people, in front of whom a roast lamb was lying, invited (to eat with them) Abu Hurayrah, who was passing by, but he refused food, saying: “The Messenger of Allah ﷺ left this world, never having eaten to the full (even) of barley bread.

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

Milk

Abu Hurayrah (may Allah be pleased with him) reported that during the 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 milk, Jibril (peace and blessings of Allaah be upon him) said: “Praise be to Allah Who guided you: if you took wine, your community would go astray!” (Muslim)

Butter

Abdullah ibn Busr and his brothers reported the following: “Once the Prophet ﷺ looked at us, and we offered him butter and dates. The Prophet ﷺ was very fond of butter.” (Abu Dawud)

Pomegranate

Anas, may Allah be pleased with him, narrates 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 transmitted: “The Messenger of Allah ﷺ said: “Eat the pulp of a pomegranate, because it cleanses the stomach” ”(Ahmad ibn Hanbal)

Quince

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

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

locust

Abdullah ibn Umar, may Allah be pleased with him, reports that the Messenger of Allah ﷺ said: “Two kinds of carrion and two kinds of blood were allowed for food. The two types of carrion are fish and locusts, and the two types of blood are liver and spleen.” (Abu Dawud, Ahmad, Ibn Maja)

Ibn Abi Awfa, may Allah be pleased with him, when asked if locusts can be eaten, replied: “I participated with the Messenger of Allah ﷺ in six or seven battles, and we ate it (locust) together” (Abu Dawood)

Vinegar

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

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

Adab (rules) for eating

Abu Hurairah (may Allah be pleased with him) reported 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 condemned any food: if he desired it, then he ate it, and if he did not like it, he left it” (Bukhari)

The Prophet Muhammad ﷺ said: “Grace descends on the middle of the meal, so you eat starting 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 (once) the Messenger of Allah ﷺ said to me: “O boy, say:“ With the name of Allah ”, eat with your right hand and take what is next to you!” - and since then I eat only like this ”(Muslim)

It is narrated from the words of Aisha, may Allah be pleased with her, that the Messenger of Allah ﷺ said: “When taking food, let each of you remember the name of Allah Almighty, if he forgets to remember the name of Allah Almighty at the beginning (of the meal), let him say: “From in the name of Allah at the beginning and end of it!” (B-smi-Llahi fi avvali-hi wa akhiri-hi!) (Abu Dawood, at-Tirmidhi)

It is narrated 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 (into the house) and while eating, the shaitan says to his minions: “Do not there will be for you (here) no shelter, no supper! If he entered (into the house) without remembering Allah Almighty at the entrance, the shaitan says: “You received shelter,” and if he does not remember Allah Almighty even during meals, the shaitan says: “You received both shelter and supper” (Muslim)

It is reported that the companion of Umayya bin Mahshi, may Allah be pleased with him, said: “Once a man ate 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 of his food (only one) piece. Bringing it to his mouth, (this person) said: “With the name of Allah at the beginning and end of it!” (B-smi-Llahi fi avwali-hi wa akhiri-hi!), - and then the Prophet ﷺ laughed and said: “Shaitan (all the time) ate with him, when he remembered the name of Allah, the shaitan what was in his womb.” (Abu Dawud; al-Nasa'i)

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

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

It is narrated from the words of Mu'adh bin Anas, may Allah be pleased with him, that the Messenger of Allah ﷺ said: “To the one who, after eating, will say:“ Praise be to Allah, who fed me with this and endowed me with this, while I myself did not resort to any to subterfuge, not to force! (Al-hamdu li-Llahi allazi at’ama-ni haza wa razzaka-ni-hi min gairi howlin minni wa la kuvwatin!), - his previous sins will be forgiven ”(Abu Daud, at-Tirmidhi)

The Prophet Muhammad ﷺ said: “Verily, 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) narrates that the Messenger of Allah ﷺ said: “When one of you eats or drinks, then let him eat and drink with his right hand. Because the devil eats and drinks with his left hand.” (Muslim)

It is reported that Hudhayfah, 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 dishes, for, truly, all this is intended for them (infidels) in this world, and for us - in the eternal world” ”[* Dibaj is the name of an expensive silk-based matter. The ban on wearing such fabrics applies only to men]

The Messenger of Allah ﷺ said: “Drink water slowly, without filling your mouth” (Jamius-Sagyr, 1/392)

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: “Each eye is an adulterer, and a woman, when she passes by an assembly [of men], using incense, she is such and such, that is, an adulterer” (at- Tirmizi).

أي كل عين نظرت إلى أجنبية عن شهوة فهي زانية

“That is, every look directed at a strange woman with passion is an adulterer.”

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

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

أما المرأة فيكره لها الطيب والزينة وفاخر الثياب عند إرادتها حضورها

“As for a woman, it is undesirable for her to use incense, dress beautifully and expensively when she wants to attend Friday prayers (Juma).

And this meaning is confirmed by another authentic hadeeth:

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 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 by this 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 eyes and guard their genitals. Let them not show off their adornments, except for those that are visible ”(Sura An-Nur, verse 31).

We must consider that the command to keep the sexual organs from sin is preceded by the command to keep the gaze from sin. So the Prophet (sallallahu alayhi wa sallam) said:

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

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

And Imam al-Kurtubi, 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 towards her, the shaitan sits on her head, embellishing her for the one who looks at her; and when she passes by, she sits on her backside, embellishing her for the one who looks at her.

Therefore, a Muslim woman should strive to ensure that, wittingly or unwittingly, she does not become an instrument of Satan to tempt men.

As for the words of the Almighty (meaning): “Let them not show off their embellishments, except for 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 anything of his beauty to strange men, except for what cannot be hidden.”

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

The beauty and attractiveness that a woman is endowed with, she should direct to her husband, and for strange men she should be hidden as much as possible. A bad innovation of our time is the situation when a woman at home dresses plainly and untidy, but, when she is about to go out, she begins to embellish herself and “induces a marafet”. For whom does she decorate herself? Who uses cosmetics? Who wants to look beautiful in front of? The answer is obvious: in front of strange men

Abu Ali al-Ash'ari, Hafizahullah

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 transmitted: “Every eye is an adulterer, and a woman, when she passes by an assembly [of men], using incense, she is such and such, that is, an adulteress” . The hadith is 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 look directed at a strange woman with passion is an adulterer.”

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

أما المرأة فيكره لها الطيب والزينة وفاخر الثياب عند إرادتها حضورها

“As for a woman, it is undesirable for her to use incense, dress beautifully and expensively when she wants to attend Friday prayers (Juma).

And this meaning is confirmed by another authentic hadeeth:

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 is an adulteress." The hadith is reported by Ibn Hibban, al-Hakim, an-Nasa'i.

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

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

We must consider that the command to keep the sexual organs from sin precedes the command to keep the gaze from sin. Therefore, the Prophet, may Allah bless him and grant him peace, said:

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

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

And Imam al-Kurtubi, 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

Therefore, a Muslim woman should strive to ensure that, wittingly or unwittingly, she does not become an instrument of Satan to tempt men.

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

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

Abu Ali al Ash'ari