Aisha (Radia Allahu anha)

Originally from the Kinana Tribe, Aisha (Aïcha bint Abu Bakr) (Radia Allahu ‘anha) was born approximately 9 years before the Hegira, while the Revelation had begun approximately 3 years ago. She was the daughter of Abû Bakr ( faithful friend and closest companion of the Prophet (sallAllahu alayhi wa salam) who was called “As-Siddîq” (the truthful). It was in his company that the Prophet (sallAllahu alayhi wa salam) completed the Hegira towards Medina. Abu Bakr was a clothing merchant in Mecca.

Aisha’s mother, Um Rumman, was the daughter of Umayr ibn Amr. She was – with her husband – among the first Muslims from the first year of the Revelation and experienced all the persecutions carried out against the faithful of the new religion. She was very active alongside her husband and the Prophet (sallAllahu alayhi wa salam) announced to her that she would have a place in Paradise. She died before the disappearance of the Messenger of Allah (sallAllahu alayhi wa salam) and it was he who placed her in her grave. Aisha (Radia Allahu ‘anha) told us: « I did not know my father and my mother other than practicing the Muslim religion. « 

Besides her brother ‘Abdallah, Aisha had a half-sister, Asmâ, daughter of Abû Bakr.

Regarding the marriage of the Prophet (sallAllahu alayhi wa salam) with Aisha (Radia Allahu ‘anha) , we are told that the Messenger of Allah (Radia Allahu ‘anha) saw the Angel Gabriel (Alaihi sallam) in a dream. present him with a piece of cloth in which something was wrapped.

The Prophet (sallAllahu alayhi wa sallam) asked him: “What is it? » and the Angel Gabriel (Alaihi sallam) answered him: “Your wife! » By lifting a corner of the cloth, he discovered the young Aisha (Radia Allahu ‘anha) . This message came to him like a divine command. He therefore went to his friend Abu Bakr ( Radhiallahu anhu ) to ask for his daughter’s hand, which the latter happily granted. This event is placed around the year 3 before the Hegira (620 AD).

Aisha (Radia Allahu ‘anha) had already been proposed to by a family of polytheists, but they began to fear that by marrying their son to Aisha (Radia Allahu ‘anha) , he would also embrace the new religion and abandon their traditions. They were therefore extremely happy when an opportunity allowed them to renounce this union. […]

The day she entered the House of the Prophet (sallAllahu alayhi wa salam), things took place with the greatest simplicity, including the wedding meal. That day there was only a bowl of milk in the house. The Messenger of Allah took a sip, gave the bowl to Aisha (Radia Allahu ‘anha) who also took a sip, as did the few other people present. It was the month of Shawwâl.

Aisha was installed in her apartment, the only door of which opened onto the mosque and closed with a simple curtain. The furniture consisted of a mattress, a date fiber pillow, a carpet, two jars, one for dates, the other for flour, as well as a jug for water and a bowl. There was also an oil lamp, which, due to lack of oil, did not often work. We saw that each person’s furniture could be different because of what they brought with them or received as gifts from their families.

She is the only virgin woman that the Prophet (sallAllahu alayhi wa salam) married, all the other wives had already been married and had become widows. We are told that Aisha was pretty. Dinet writes that she was gracious, very spiritual and educated. Later, Aisha (Radia Allahu ‘anha) was to say that among the Brides, some were more beautiful, especially Zaynab, Juwayriya and Safiya (May Allah be pleased with them).

We know that Aisha was, after Khadîja (Radia Allahu ‘anha) , the favorite wife of the Prophet (sallAllahu alayhi wa salam). But she was not the “favorite” for her beauty alone, nor her youth, but rather for her intelligence and the liveliness of her spirit. Aisha (Radia Allahu ‘anha) was chosen by “destiny of Allah”; Allah (azwadial) is Most Knowledgeable! Her youth was precisely a major asset for the mission that she would have to fulfill throughout her life, as we will see later.

We are told that a Companion asked the Prophet (sallAllahu alayhi wa salam) the question: “Who do you love most? » – “Aisha, he replied” – “For men,” he clarified. » – “Aisha’s father! » – “And after him? » – “’Umar ibn Al-Khattab. » Then he listed other characters. [Reported by Bukhari]

He needed a young, intelligent and enthusiastic woman, capable of assimilating and interpreting the laws of Islam to women. However, from her earliest childhood, she saw the Prophet (sallAllahu alayhi wa salam) almost every day, when he visited his friend Abu Bakr ( Radhiallahu anhu ), in his house, transmitting to him, little by little, the verses of the Koran which were revealed to him by the Angel Gabriel (Alaihi sallam) . They also discussed together the various events concerning the Muslim Community. She was lively and intelligent, as we have said, and she therefore learned, from a young age, from the very mouth of the Prophet (sallAllahu alayhi wa salam), as the Revelation and events progressed, both before and After her marriage, everything she needed to know for the teaching mission that would fall to her throughout her life.

She had the required qualities and, due to her youth which made her quite permeable, she was more likely to receive and retain, and then retransmit, the teachings of Islam. She was still young at the time of the Hegira. However, everyone was unanimous in saying that no one could better tell all the details of the Emigration, even several years later. As a young girl as she was then, she participated with her sister Asmâ in the secret preparations for the journey of the Prophet (sallAllahu alayhi wa salam) and her father Abu Bakr ( Radhiallahu anhu ). Later, when she entered the House of the Messenger of God, her education continued.

As soon as he came home, she asked him questions. When he spoke to people in the mosque, she stood by the door of his apartment, listening to what he said in order to benefit from his teaching. It is in particular through all the questions she asked the Messenger of Allah (sallAllahu alayhi wa salam) that many teachings and traditions have reached us.

It was reported to us that his knowledge was equal to that of all the Companions and Mothers of the Believers combined. This is easy to explain: she was almost always present during the conversations that the Prophet (sallAllahu alayhi wa salam) had with the Companions when he transmitted to them the meaning of the divine message. She saw him live every day and nothing he said or did escaped her.

Ibn Abu Hurayra ( Radhiallahu anhu ) tells us that:

“Aïsha, wife of the Prophet, never heard a thing that she did not understand, without returning to the charge with him, until she had understood it well. » [Reported by Bukhari]

She is recognized for having been one of the greatest jurists of her time. She also had a developed taste for letters and distinguished herself in poetry. We owe teachings on the most diverse subjects to the insatiable curiosity of Aisha (Radia Allahu ‘anha) . Here are some examples:

– Following the question on jihad: “Couldn’t we do it?” » “No,” replied the Prophet, “the most meritorious jihad for you women is a piously accomplished pilgrimage” [Reported by Bukhari] Or according to another version: “Your jihad is the pilgrimage! »

– The obligatory consent of the future wife to her marriage. “The virgin is ashamed” remarked Aisha (Radia Allahu ‘anha) . The Prophet (sallAllahu alayhi wa salam) then specified: “His consent is valid through his silence. »[Reported by Bukhari]

We will see that numerous events generated important lessons both for women and for all Muslims.

Aisha (Radia Allahu ‘anha) knew the genealogy and history of all the tribes of pre-Islamic Arabia, which was very important for the « strategy » that the Prophet (sallAllahu alayhi wa salam) had to put in place, so that the Community can form alliances with each other. And we will see that several of the Prophet’s marriages participated in these connections.

Aisha (Radia Allahu ‘anha) is still considered to have had good knowledge of medicine. It seems that she acquired this knowledge in particular during the illness of the Prophet (sallAllahu alayhi wa salam), when numerous delegations came to her bedside, coming from all regions of Arabia, to try to deliver him from his illness, by prescribing medicines that Aisha (Radia Allahu ‘anha) was responsible for preparing herself.

We are also told about her that she participated, with some of the Wives and other women among the first Muslims, in several of the military campaigns which took place, notably at Uhud, in the War of the Ditch, where the women brought their support. active participation by treating the wounded and giving water to the combatants. The hadith reported by Anas ( Radhiallahu anhu ) testifies to this:

“I saw Aisha and Um Salama, their clothes rolled up to the point that I could see the bottom of their legs, leaping with the wineskins on their backs and emptying them into the mouths of the troop. Then, they came to fill their wineskins and returned to empty them again into the mouths of the troop. » [Reported by Bukhari]

We know that there were Muslim women in all military campaigns, except the first, at Badr. […]

It is reported that during the lifetime of the Messenger of Allah (sallAllahu alayhi wa salam) , there were already 20 women jurists among the Companions. This shows the importance of knowledge for all Muslims, including women.

“The search for knowledge is an obligation for every Muslim. »
[Reported by Bukhârî and Ibn Mâja]

But let us return to Aisha (Radia Allahu ‘anha) to say that we are indebted to her for a large number of ahadith (around 2,200). Regarding this, the Prophet (sallAllahu alayhi wa sallam) said: “Aisha is half of the religion.”

Aisha’s role within the family of the Prophet (sallAllahu alayhi wa salam) was most important. Aisha (Radia Allahu ‘anha) was, as we have already said, after Khadîja (Radia Allahu ‘anha) , the favorite wife of the Prophet. Anas ibn Malik ( Radhiallahu anhu ) reported that the Prophet (sallAllahu alayhi wa salam) said: “The superiority of Aisha over other Muslims is like that of the tsarid over other dishes. » This was the Prophet’s favorite dish.

Many events marked the married life of the Prophet .

Aisha (Radia Allahu ‘anha) was quite spontaneous… which sometimes caused some incidents; but these were as many teachings given to Muslims, whether the revelation of a verse, or whether a word or an act of the Prophet (sallAllahu alayhi wa salam) reached Muslims with, as an essential objective, to educate them in their religion by showing them the solution according to the circumstances. We will relate below those of the events which seem the most significant from the point of view of the benefits brought to the Community, events linked to the presence of Aisha (Radia Allahu ‘anha) in the house of the Messenger of Allah (sallAllahu alayhi wa salam) .

1 – The slander affair
The case takes place in the year 5 of the Hegira. Aisha (Radia Allahu ‘anha) must be around 14 or 15 years old. This incident was more serious than all those that punctuated Aisha’s life. It came after the revelation concerning the wearing of the veil. When one of the Wives was traveling with the Prophet (sallAllahu alayhi wa salam), her palanquin was taken down from her camel at the time of the halts. So, when she needed to isolate herself for a moment, she did so discreetly, moving away from the camp.

It therefore happened, during a halt, on the return from the victorious campaign led against the tribe of Banul Mustaliq, while Aisha (Radia Allahu ‘anha) had left her palanquin, that the Prophet (sallAllahu alayhi wa salam) gave the signal departure and her palanquin was put back on the camel. Given its lightness, no one noticed that it was not inside, and the caravan returned to the road without it. When she returned to the camp, she no longer found anyone; without panicking, convinced that people would quickly notice her absence and that they would come back for her, she stayed where she was and fell asleep.

In the early morning, it was a member of the caravan, Safwân (whose mother was Abu Bakr’s maternal aunt), who found her sleeping. He had walked all night (he was responsible for providing rear guard in order to recover latecomers or lost objects). He called her, then recognizing her, put her on her camel and brought her back, holding the animal by the bridle, at a forced march, to join the caravan at the moment when it was stopping again.

This incident – ​​which took place after the revelation on the veil – would not have had other consequences if jealousy had not inhabited the hearts of a few people, some towards Aisha (Radia Allahu ‘anha) , the others with regard to Safwân. The trip ended without anything happening. Arriving in Medina, Aisha fell ill for a month. She did not imagine that she and Safwân were the subject of such an “affair”.

The Prophet (sallAllahu alayhi wa salam) had just married Juwayriya (Radia Allahu ‘anha) , daughter of the chief of the Banul Mustaliq tribe and did not suspect what was going on either. However, it was at this moment that the slander against Aisha (Radia Allahu ‘anha) and Safwân began. What the Prophet ends up knowing. Aisha (Radia Allahu ‘anha) was surprised that the Messenger of Allah (sallAllahu alayhi wa salam) hardly lingered with her while she was ill. He checked on her and left, without staying to chat with her as usual. She only learned of the slanderous rumors of which she was the subject after her recovery, from the mouth of Um Mistah, mother of one of the authors of the rumor.

Aisha (Radia Allahu ‘anha) was stunned and fell ill again. She asked the Prophet (sallAllahu alayhi wa sallam) for permission to go to her parents, in order to confirm with them what she had just learned. She asked her mother; Um Ruman confirmed the rumor that was circulating, but tried to comfort her by telling her not to attach too much importance to this gossip, […].

Aisha (Radia Allahu ‘anha) , instead of being comforted or reassured, cried profusely. We are even told that she fainted.

But, contrary to what his mother thought, none of the Mothers of the Believers (may Allah be pleased with them) took part in these rumors. They were pious and worthy women, and whatever reason for jealousy they might have had, none contributed to spreading these rumors. On the contrary, they all spoke in favor of Aisha.

On the other hand, Hamna, the sister of Zaynab bint Jahsh, one of the Wives, participated in the slander, hoping to discredit Aisha (Radia Allahu ‘anha) for the benefit of Zaynab (Radia Allahu ‘anha) , in the eyes of the Prophet (sallAllahu alayhi wa salam ) . But Zaynab didn’t know anything. We are even told that, like the other Wives, the Prophet (sallAllahu alayhi wa salam) questioned her about what she knew. She replied:

“O Messenger of Allah! I respect my eyes and my ears. I only know good things. » And Aisha added: “Zaynab was the only one of the Wives who was on an equal footing with me. Allah preserved her because of her reserve. His sister then began to be hostile to him as well. » [Reported by Bukhari]

In reality, the slander had originated by a certain Ibn Ubbay and some other “hypocrites”, then was taken up and propagated by Mista (to take revenge for a dispute between him and Abu Bakr) and by the poet, Hassan Ibn Thâbit ( who had a grievance against Safwân), and finally, Hamna, sister of Zaynab, of whom we have just spoken.

Aisha (Radia Allahu ‘anha) was taken home by her parents. She kept crying and hoping to be vindicated.

For his part, the Prophet (sallAllahu alayhi wa salam) had not the slightest doubt as to the innocence of his young wife and Safwân but he could not exonerate her only because his conviction was made. He was waiting to receive proof of this innocence and as it was slow, he questioned the other Wives and those close to him. They all said the same thing:

“It’s all lies. We only know good things about Aisha. » [Reported by Bukhari]

Among the Companions, he also questioned ‘Ali ibn Abu Talib and Usama ibn Zayd. Usama, certain that she was also innocent, advised:

“Keep your wife. We only know good things about her. » As for ‘Ali, he replied: “O Messenger of Allah, Allah did not want to upset you. There are many other women besides her. Ask her servant, she will tell you the truth! » [Reported by Bukhari]

This response, a little ambiguous, hurt Aisha (Radia Allahu ‘anha) who remembered it long afterwards. But we will see it later.

The Prophet (sallAllahu alayhi wa salam) also questioned the servant of Aisha (Radia Allahu ‘anha) , Barîra, who replied: “I swear by the One who sent you, I have never seen anything reprehensible, otherwise that being a very young woman, she sometimes falls asleep next to her husband’s dinner and lets the familiar sheep of the house eat her pittance! »

The Prophet (sallAllahu alayhi wa salam) resolved to raise this matter publicly by addressing the faithful. He said something like this to them:

“O People! What do you think of those who offend me through members of my family by spreading false rumors about them? By Allah, I know only good things about the people of my house and only good things about the man they speak of, who never entered one of my houses without me being with him. » [Reported by Bukhari]

There even followed an altercation between several people, and the Prophet (sallAllahu alayhi wa salam) had to restore calm between them. Aisha (Radia Allahu ‘anha) was unaware then that the Prophet Muhammad had publicly defended her; however, it comforted her greatly. She continued to cry while placing her trust in Allah. It was obviously not enough for the Prophet (sallAllahu alayhi wa salam) and a few other people to be convinced of the innocence of Aisha and Safwân for everything to return to normal; proof was needed and it was slow in coming!

It is through the trials to which He subjects the Believers that Allah elevates their faith. There is, for every Muslim, reason to meditate on the fact that trust in God is essential in difficult moments of life.

A month had passed since the affair began. One day, while her parents were near her, as well as a woman from the Ansar who came to comfort her, Aisha (Radia Allahu ‘anha) saw the Prophet (sallAllahu alayhi wa salam) enter her home. He greeted her and sat down, something he had not done since the beginning of his illness.

Bukhârî tells us that the Prophet (sallAllahu alayhi wa salam) pronounced the shahâda, then addressed her in these terms:

“O ‘Aïsha, something has come to me about you; if you are innocent, Allah will justify you; If you have committed any fault, ask Allah for forgiveness and return to Him. The faithful who recognizes his faults and returns to Allah, Allah returns to him. »

Hardly had he finished speaking when she stopped crying and, turning to her father, prayed to him: “Answer the Messenger of Allah for me! » Abu Bakr ( Radhiallahu anhu ) then said to him: “I don’t know what to say to him! » She addressed the same request to her mother, who gave her the same answer. Then, herself addressing the Prophet (sallAllahu alayhi wa salam), she said to him:

“I know you’ve heard what people are saying; it has entered into your souls and you believe it. If I tell you that I am innocent – ​​and Allah knows that I am innocent – ​​you will not believe me. But, if I confessed to you that I committed what Allah knows that I am innocent of, you would believe me. So I will tell you what Joseph’s father said:

{Resignation is a beautiful thing and God will help me against what you have said.}
[Surah 12 – Verse 18]

These are the words of Jacob (Alaihi sallam) to his sons who came to announce the death of Joseph (Alaihi sallam) , when they had agreed among themselves to throw him into a well.

After this response, Aisha (Radia Allahu ‘anha) returned to lie down on her bed while the Prophet (sallAllahu alayhi wa salam) continued his visit, with his parents. And, while he was still there, he received the revelation which finally exonerated Aisha (Radia Allahu ‘anha) :

“Yes, those who came with the slander are a whole bunch of you. Do not count it as an evil, on the contrary, it is a good thing for you. To each of them what he gains in sin. To him, however, who bears the greatest share among them, a tremendous punishment.

Why, when you heard it (the slander), you men and women of faith, did you not think well of yourselves and say: “This is obvious slander.”

Why don’t the others produce four witnesses? So, if they do not produce witnesses, they are the liars before God. And were it not for the Grace of God upon you, and His mercy here and in the hereafter, a huge punishment would have visited you for what you have initiated.

When you received on your tongues and said with your mouths what you had no knowledge of, and you counted it as nothing, although – with God – it was enormous.

And why did you not say, when you heard it: What have we to speak of this?
Purity to You! This is a huge slander!

God urges you never to repeat such a thing again if you are Believers. And God shows you the signs. God, however, is Learned and Wise. » [Surah 24 – Verses 11-18]

The Prophet (sallAllahu alayhi wa sallam) became smiling again and announced to Aisha: “O ‘Aisha! Allah declares you innocent! »

Her parents, always present, advised her: “Go to him and be grateful to him. » But she replied to them: “I will not go to him and it is Allah Alone whom I will praise. » As we see, despite her young age, Aisha (Radia Allahu ‘anha) had character and a strong personality.

But here we must note that the revelation of these verses was a great good for the Community of Muslims; these verses, in fact, forbid any speculation about the conduct of a woman and it forbids harming anyone by accusing them of adultery, unless you can present the testimony of four people in good faith.

2 – Dry ablution (Tayamûm)
Aisha (Radia Allahu ‘anha) and Um Salama (Radia Allahu ‘anha) had accompanied the Messenger of Allah (sallAllahu alayhi wa salam) on an expedition. The troop had stopped at the time of evening prayer and was preparing to leave when Aisha (Radia Allahu ‘anha) realized that she had lost the onyx necklace she was wearing. According to one version, it was given to her by her mother on her wedding day, according to another version, it was lent to her by one of the Mothers of the Believers. We looked for him, in vain.

The Prophet (sallAllahu alayhi wa salam) had the camp established for the night. But there was no water there. The Companions complained to Abu Bakr ( Radhiallahu anhu ) about the futility of the reason which obliged them to spend the night in this place, depriving them of the water necessary for their ablutions.

Abu Bakr ( Radhiallahu anhu ) came to reproach his daughter and said to her: “You are constantly creating problems…” Towards the end of the night, the Prophet received a revelation which instituted dry ablution (tayamûm).

[…] If you are sick or traveling, or if one of you returns from a place where he defecated, or if you approached your wives and found no water, perform dry ablution by touching pure earth. Wipe your face and hands. God is certainly Forgiving and Merciful. [Surah 4 – Verse 43]

Suddenly, the whole troop then rejoiced and said: “O Family of Abu Bakr! This is not your first donation to Islam. »

Abu Bakr ( Radhiallahu anhu ) – who was very angry with his daughter – came and said to her: “I did not imagine that you could be the source of such a blessing for the Muslims. Thanks to you, people have been granted great ease. »

Another hadith tells us that Usayd ibn Hudayr came and said to Aisha (Radia Allahu ‘anha) :

“Allah rewards you with good things! Because, by God, nothing unpleasant has ever happened to you without Allah making something good out of it for you and all Muslims. » [Reported by Bukhari]

Let’s not forget that the slightest travel in this region took place in the desert and the water points were often far from each other, which did not make travel easy! Moreover, regarding this remark, Abu Hurayra ( Radhiallahu anhu ) reported that the Prophet (sallAllahu alayhi wa salam) said:

“The journey is one of the aspects of torture where the traveler prevents himself from sleeping, eating and drinking. When you have finished your business, hurry back to your family. » [Reported by Bukhari]

This event therefore had a beneficial impact for all Muslims who, to this day, use this means when they find themselves in circumstances where they do not have water. Then, as if to emphasize that this incident had essentially educational value, the necklace was found under Aisha’s camel just as it got up!

3 – The honeypot affair
The Prophet (sallAllahu alayhi wa salam) had been lingering for some time with Hafsa (Radia Allahu ‘anha) , one of the Wives, who gave him to drink honey that she had received, which he particularly appreciated. We know that the Prophet loved sweet foods.

Aisha (Radia Allahu ‘anha) and some of the Wives (Safiya and Sawda, it seems) agreed to tell the Prophet (sallAllahu alayhi wa salam), when he returned, that his breath gave off a unpleasant smell. This put an end to the Prophet’s « greedy » moments, but they realized that they had deprived him of a pleasure. [Reported by Bukhari]

According to another version, he lingered drinking honey at Zaynab’s house. It was on this occasion that the following verse was revealed:

O Prophet! Why, in seeking the approval of your Wives, do you deny yourself what God has allowed you […]
[Surah 66 – Verse 1]

4 – Safiya’s luggage
Returning from the Farewell pilgrimage, ‘Aisha (Radia Allahu ‘anha) had little luggage as she rode a powerful camel, while Safiya, another of the Wives, had heavy luggage and a weak camel which slowed down the journey. caravan walking.

In order to distribute the load, the Prophet (sallAllahu alayhi wa salam) gave the order to place heavy luggage on ‘Aïsha’s camel, without having asked for the agreement of each person. Aisha (Radia Allahu ‘anha) was upset.

The Prophet (sallAllahu alayhi wa salam) proposed to him: “Do you want Abu Ubayda to arbitrate between us? – No, she said, he will never agree with me against you! – So ‘Umar? he suggested. – Oh no ! I’m afraid of him ! Even Satan is afraid of him! – Well, do you want it to be your father, Abu Bakr? »

She consented and they called Abu Bakr ( Radhiallahu anhu ), who, learning the cause of the incident and his daughter’s stubbornness even before the Prophet (sallAllahu alayhi wa salam) had finished his presentation and Aisha (Radia Allahu ‘anha) could defend his cause – raised his hand and slapped it… The Prophet stopped him by saying: “I did not want that. » He stood up and washed his young wife’s face and dress with his hands. [Reported by Bukhari]

[…] Many anecdotes have been told to us about Aisha (Radia Allahu ‘anha) in particular. […]

We know that the Messenger of Allah (sallAllahu alayhi wa salam) entrusted Aisha (Radia Allahu ‘anha) with his most secret projects. For example, in terms of strategy, he sometimes prepared an expedition by only communicating his intentions or the destination to his young wife. To those who then came to question her on this or that subject, she replied that she would not say anything, even to her own father!

As for Aisha (Radia Allahu ‘anha) , she loved the Prophet (sallAllahu alayhi wa salam) so much that she was worried whenever he moved away. One day she heard him slipping out in the middle of the night, and to find out where he was going, she followed him; he went to the cemetery to pray for those who had died. Upset, she then said: “I would give the lives of my father and my mother for him! » Often, he fell asleep with his head resting on his knees.

We saw that Sawda (Radia Allahu ‘anha) , having become old, had given up her visiting day to him. Thus, the Prophet (sallAllahu alayhi wa salam) spent even more time with ‘Aisha, allowing her to further multiply the opportunities to perfect her knowledge. During the Khaybar expedition, the standard (râyah) of the Prophet was made from the cloak of Aisha. It was black and square.

On the Prophet’s illness
When the Prophet (sallAllahu alayhi wa salam) was stricken with the illness that was to take his life, he continued to successively visit each of his Wives (may Allah be pleased with them) and asked questions every day, saying: “Where would I be I tomorrow? » and this, until the day of his visit to Aisha (Radia Allahu ‘anha) , where he remained calm, without asking about the next day.

We are told that from the moment he was immobilized by this illness, he asked the Mothers of the Believers for permission to be treated at ‘Aisha’s house, which they accepted. [Reported by Bukhârî] He was therefore transported from Maymûna’s apartment to that of Aisha (Radia Allahu ‘anha) , supported on one side by ‘Ali, on the other by ‘Abbâs.

The illness was getting worse. However, one day he was able to go to the mosque and he spoke to the faithful, invoking Allah (azwadial) at length for the martyrs of Uhud in particular. Then, he gave the order that all the doors leading to the mosque be closed, except that of Abu Bakr ( Radhiallahu anhu ).

He lived his last moments with Aisha (Radia Allahu ‘anha) . We are told that shortly before his death, the Prophet (sallAllahu alayhi wa sallam) saw Aisha’s brother enter the room with a stick of miswâk (natural toothbrush). Aisha read in his eyes that he wanted it. She first chewed it a little and rubbed it into his teeth. Then she took his head and placed it in the crook of her shoulder, so that he was as comfortable as possible and that is how he breathed his last.

Aisha (Radia Allahu ‘anha) reported to us about her last moments that the Prophet (sallAllahu alayhi wa salam) repeated: “There is no god except Allah himself. What agony is death. » Then, Aisha heard him say in a barely perceptible voice, “…but with the Highest Companion,” as if he were making a choice.

Aisha (Radia Allahu ‘anha) tells us again: “I was young and I didn’t understand anything. In my stupidity, the Prophet breathed his last in my arms and I did not know it. It was only when the other women present started to cry that I understood what had happened…” [Reported by Bukhârî]

Aisha (Radia Allahu ‘anha) reported: “He died the same day it was my turn to receive him in my apartment. Allah collected his soul while his head rested between my throat and my chest and my saliva was mixed with his. »[Reported by Bukhari]

The Prophet (sallAllahu alayhi wa salam) was buried there, in Aisha’s room. She continued to live there. Sawda, one of the Wives who died in the year 24 of the Hegira, left him her apartment which was adjoining hers, which allowed Aisha (Radia Allahu ‘anha) to enlarge her home which had become very small due to of the place occupied by the tomb of the Prophet (sallAllahu alayhi wa salam). When, each in turn, Abu Bakr, and later, ‘Umar, left this world, they were both buried near the Prophet.

It is known that when ‘Umar ( Radhiallahu anhu ) was in agony, he sent his son ‘Abdallah to ‘Aisha (Radia Allahu ‘anha) , who found her sitting, crying. “’Umar sends you greetings and asks you for permission to be buried with his two Companions. – I would have wanted it for myself, but I give it preference over myself. » […]

After the death of the Prophet (sallAllahu alayhi wa salam), she continued to occupy an important place within the Muslim community, despite her youth.

She enjoyed a great reputation. People came to consult her. She was particularly learned in matters of jurisprudence. We are told that a large number of Companions ( Radhiallahu anhu ) came to study Islamic jurisprudence with her. Atâ reported: “Aisha was more learned than any man of her time. »

‘Aisha, with a few other Companions, made Medina one of the most important centers of study in the world at the time. We are still told that the people who had the privilege of studying with her were subsequently among the most brilliant. At the time of their respective caliphates, Abu Bakr and ‘Umar ( Radhiallahu anhu ) came to consult Aisha (Radia Allahu ‘anha) to explain this or that problem they were facing and question her to find out what the “Prophet would have said or done in such circumstances”. […]

When he in turn had become caliph, Mu’âwiya ( Radhiallahu anhu ) questioned him. She gave as a response this hadith from the Messenger of Allah ( Sallallahu Alaihi Wasallam ): “He who tries to please Allah, not worrying about the discontent of people, will be protected from the wickedness of people. But he who pleases them people by not caring about God’s displeasure, will be abandoned by Allah and at the mercy of people. »

She had the means to live better because she received, like the other Mothers of the Believers, a pension paid by successive Caliphs. But Aisha (Radia Allahu ‘anha) , who was extremely generous, charged her servant, as soon as she received this pension, to immediately distribute everything to the needy, neglecting to keep anything for herself. When evening came, she said to her servant: “Why didn’t you remind me to save something for dinner this evening? »

So sometimes she didn’t even have enough to eat. She had become so accustomed to a frugal life during her difficult years spent in the house of the Prophet (sallAllahu alayhi wa salam), fasting a lot, that she continued to live in the same way after her disappearance, although the means of the community had improved.

Urwa ( Radhiallahu anhu ) reported that one day he saw Aisha who had received 70,000 dirhams, distributing them to the poor, while she herself was wearing a patched shirt.

A Companion having been moved by the fact that she redistributed to the poor everything she received as time went by, she cried out when she learned: “How? Would my generosity be forbidden? »and of course she continued her practices! [Reported by Bukhari]

One day, she received – at his request – Hassan ibn Thâbit, who had been one of the actors in the slander affair. As people were surprised that she received it, she replied: “Why not. Has he not already been hit with a terrible punishment? » He had, in fact, become blind.

Before she died, while she was in agony, Ibn ‘Abbas ( Radhiallahu anhu ) asked to be received by her. As she hesitated, fearing that he would compliment her, it was pointed out to her that he was the paternal uncle of the Prophet (sallAllahu alayhi wa salam) and one of the main figures among Muslims. So she received it.

– “How are you,” he asked her? » – “Good, if I fear God,” she replied. » – “You will be well, please God, because you were the Wife of the Messenger of Allah and the only virgin he married. Finally, Revelation recognized you as innocent. »

After this visit, Aisha (Radia Allahu ‘anha) was to say “Ibn ‘Abbas complimented me. I would have preferred that I had been forgotten. »

Aisha (Radia Allahu ‘anha) lived to the age of 67 and died during the month of Ramadan in the year 57 AH, under the caliphate of Mu’âwiya.

She was buried, as she had wished, after the night prayer, in the hour following her death, in the women’s cemetery in Medina, near her companions, the Mothers of the Believers (May Allah be pleased of them) who had preceded her.

Abu Hurayra ( Radhiallahu anhu ) prayed over her with the other Companions ( Radhiallahu anhu ). It was her nephews who placed her in her grave.

May Allah (azwadial) be pleased with Aisha.

mars 1, 2024 Add Comment

The Purposes of Prayer

Prayer is the sacred meeting in which every believer must seek to communicate with his Creator and abandon himself to Him:

“If you want Allah to speak to you, read the Koran, and if you want to converse with Him, say a prayer” said a mystic.

The Prophet (pbuh) was asked what the best work was. He replied: “Prayers on time. » It is the primordial attribute of sincere believers: { [… ] And those who assiduously observe their prayers. } [Surah 23 – Verse 9]

     She is the light that guides the believer in the midst of darkness and his shield against all temptation and sin:

{ [… ] In truth, prayer protects us from turpitude and the blameworthy. }
 [Surah 29 – Verse 45]

     After one prayer, another prayer is in sight, and this, throughout the day. This increases in the believer an awareness of the divine Presence (murâqabatullah), which protects him from turpitude. It is the most effective way to have your sins forgiven. Indeed, the contemplation and reminder aroused by prayer must necessarily call the believer into question and place him before his responsibilities in order to be able to implore divine mercy and ask for forgiveness.

Abû Hurayra (rta) said:

“I heard the Messenger of Allah (azwadial) say: ‘What do you think if one of you had a river in front of his door in which he washed five times a day, would there be anything left of his dirt? ?” They said: “There would be nothing left for him.” He said: “Such is the impact of the five daily prayers by which Allah erases sins. ” »

     When Satan comes to obscure our right path, the Merciful enlightens us with His light and saves us from certain loss, this is the meaning of the verse that the believer repeats 17 times a day – in Surah El-Fatiha (the opening) – during his five daily prayers:

{It is You (Alone) that we worship, and it is from You (Alone) that we implore help.
Guide us on the right path. } [Surah 1 – Verses 5-6]

     This is the meaning of the following hadith: “The five (daily) prayers and the Friday prayer until the next one erase the sins committed between them as long as one has not committed greater ones. »

And in another verse from the Quran:

 {And perform the prayer at both ends of the day and at some hours of the night.
Good deeds erase bad ones [… ] } [Surah 11 – Verse 114]

Prayer highlights man’s submission to his Creator.

This is, moreover, the meaning of the word Islam which means submission, which every human being needs to perfect their humanity.

Praying at five different times of the day is not in vain. Indeed, this prescription spread over day and night is symbolic for several reasons:

  The first  : the fact of spreading its periodicity over the day and night allows constant questioning and regularity in its relationships with Allah (azwadial).

 The second  : as explained previously, prayer is a meditation with the Lord, which allows, on each occasion, to recharge one’s batteries by communicating with Him. This is why the Messenger of Allah (azwadial) when the time of prayer arrived, said to Bilâl (rta): “Comfort us with prayer, O Bilâl! »

 The third  : the only possible link between our materiality and His Transcendence is recall and remembrance (dhikr). This reminder is constantly recommended to us by the Quran, either to merit that the Merciful One thinks of us:

{Think of Me and I will think of you […] }
[Surah 2 – Verse 152]

 Either to have peace of soul and harmony of heart:

{Is it not through the remembrance of Allah that hearts are calmed? }
[Surah 13 – Verse 28]

Or, finally, to ward off the temptation of the Devil.

 Allah (azwadial) exhorts us to remember Him at all times. This attachment of the believer to his Creator is his best consolation in the face of the harsh realities of this world and it is, at the same time, his greatest guarantee of eternal salvation. This constant thought is made concrete by this well-codified basic obligation that is prayer.

  The fourth  : repeating the rite of prayer is also a way of expressing our gratitude to the One to Whom we owe everything and Who owes us nothing. In a qudsî hadîth:

“I (Allah), the jinn and men are in an extraordinary situation. I create and we worship other than Me. I meet the needs, and we thank other than Me. My benefits, for them, descend, and their ingratitude towards Me ascends towards Me. I arouse their love with my possessions although I have no need of them, and they arouse my wrath with their sins although they cannot do without Me […]”

     Worship is the manifestation of gratitude, the supreme goal is to love and arouse the love of the Almighty. Everything that emanates from Allah (azwadial) is a sign and a call to His love.

The Muslim does not need miracles in his life to love Allah. Finding himself filled with His perceptible and imperceptible benefits, he finds himself under the moral obligation to praise Allah (al-hamd) and to never stop invoking Him. When love for someone invades us, we never stop invoking their name. Doesn’t Allah (azwadial) deserve to be loved?

{ […] Now, the believers are the most ardent in the love of Allah […] }
 [Surah 2 – Verse 165]

     The minimum of gratitude is this inclination in prayer, five times a day, which symbolizes with excellence the gesture of gratitude that we owe to our Lord:

{And if you count the blessings of Allah, you will not be able to number them. Allah is Forgiving and Merciful. }
[Surah 16 – Verse 18]

     Thus, “prayer punctuates the daily life of the Muslim. Five times a day, he withdraws from the affairs of this world to follow the direction (qibla) and draw his spiritual strength from the memory of Allah. »

mars 1, 2024 Add Comment

Comment doit on rattraper les jours de jeûne manqué ?

Si on a pas jeûné en raison d’une maladie , d’un voyage ou des règles, on doit rattraper le jeûne après le mois de Ramadan en jeûnant un nombre de jours égal aux jours ratés, conformément à la parole du Très haut: Et quiconque est malade ou en voyage, alors qu’il jeûne un nombre égal d’autres jours. (Coran 2: 185).

Aïcha (Radhiallahu anha) dit: Cela (les règles) nous arrivait et on nous donnait l’ordre de rattraper le jeûne sans les prières. (rapporté par al-Boukhari – 321 et par Mouslim – 335). Le temps du rattrapage s’étend d’un Ramadan à l’autre. On peut rattraper le jeûne pendant toute cette période en jeûnant des jours successifs ou séparés. Il n’est toutefois pas permis de retarder le rattrapage jusqu’à l’arrivée du Ramadan suivant, sauf en présence d’une excuse.

Si on abandonne le jeûne délibérément sans aucune excuse, il y a deux cas: le premier est celui d’une personne qui dès la veille s’était décidée à ne pas jeûner et n’en avait pas l’intention. Celui-là ne pourra pas rattraper valablement le jeûne car celui-ci est une pratique cultuelle limitée dans le temps. Celui qui s’abstient délibérément de la faire dans son temps ne peut pas la faire valablement après, compte tenu de la parole du Prophète (Bénédiction et salut soient sur lui): quiconque adopte une pratique non conforme à notre ordre la verra rejeter. (rapporté par al-Boukhari – 2697 et par Mouslim – 1718). Le second cas est celui d’une personne qui a nourri l’intention de jeûner dès la veille et s’est mise effectivement à l’observer. Puis il l’interrompt volontairement sans excuse. Celui-là doit rattraper le jeûne du jour concerné car le fait de commencer le jeûne l’assimile à un vœu . Aussi faut il le rattraper. Voilà pourquoi le Prophète (Bénédiction et salut soient sur lui) a donné à celui qui a couché avec sa femme en pleine journée du Ramadan l’ordre de rattraper le jeûne du jour en lui disant: jeûne un jour de remplacement (rapporté par Ibn Madja – 1671 et jugé authentique par al-Albani dans Sahih sunani Ibn Madja.

Si la rupture non excusée du jeûne est due au rapport sexuel, l’auteur de l’acte doit rattraper le jeûne et procéder à un acte expiatoire. Pour connaitre les dispositions régissant cet acte.

Celui qui provoque la rupture de son jeûne sans excuse, doit se repentir devant Allah Très haut, regretter son acte et se décider à ne plus récidiver et multiplier les bonnes œuvres telles les prières surérogatoires et autres. Car Allah Très haut dit: Et Je suis Grand Pardonneur à celui qui se repent, croit, fait bonne œuvre, puis se met sur le bon chemin. (Coran 20: 82).

Allah le sait mieux.

mars 1, 2024 Add Comment

Les politesses sexuelles

1- Citer le Nom d ‘Allah et L’invoquer

Cela se fait pour demander une chose voulue ou repousser un certain mal. C’est pourquoi il est bon de le faire avant le rapport sexuel pour repousser le mal du Diable envers l’enfant. Ibn Abbâs rapporte que le prophète (sallAllahou ‘alayhi wa salam) a dit :

« Si l’un de vous désire aller à son épouse, qu ‘il dise : Au Nom d’Allah, ô Seigneur, éloigne de nous le Diable et éloigne le Diable de ce que Tu nous pourvois. Car si de cela vient un enfant, le Diable ne lui nuira jamais ».

[Rapporté par al-Bukhârî (141) et Muslim (1434), ainsi que d ‘autres.]

Ceci montre bien que l’adoration est toute entière à Allah (azawajal) car tout acte de la vie est une partie de l ‘adoration, et découle d’un ordre divin ou d ‘une interdiction. Ainsi, la continuation du genre humain, le rapport sexuel et la procréation, tout ceci est une adoration. De plus, l’homme, en atteignant le stade d’excitation intense, oublie beaucoup de sa personne humaine et de sa raison. Par ses actes, il se soumet entièrement à sa jouissance qui s’empare de son cœur et son corps. C’est pour une telle raison que cela, ainsi que tout ce qui le précède comme prière ou ablution, sont des actes éducatifs servant à briser l’emprise bestiale du désir chez la personne.

2- L ‘isolement et la sincérité dans la pratique sexuelle

Quand l’homme désire sa femme, il faut qu’ils s’isolent et soient loin de tout regard pour pouvoir ressentir l ‘harmonie et la tranquillité durant cette relation. […]

Ceci ne peut toutefois se concrétiser que si chacun est sincère envers l’autre dans sa relation, puisque cela leur permet à tous deux de préserver leur chasteté et de porter le regard sur ce qu’Allah a interdit. Quand l ‘homme prend son épouse, il faut qu’il le fasse avec sincérité, ce qui signifie en fait de ne se retirer, après qu’il ait apaisé son envie, mais qu’après que son épouse ait apaisé la sienne. Il doit être bienveillant et ne pas se précipiter dans l ‘assouvissement de son désir, car il éjacule plus rapidement que la femme. Terminer avant qu’elle ne soit satisfaite lui porte atteinte.

Négliger un tel point mène cette relation sexuelle à être des pires. Car s’il est vrai que la femme peut apaiser son appétit sexuel, il est possible que ses sentiments ne le soient guère et vice-versa. Si l’homme a le problème d’éjaculer rapidement mais que sa femme est « lente », il doit alors prolonger les caresses dans le lit et les étreintes[…].

[Partie modérée afin de ne pas heurter la sensibilité de nos jeunes lecteurs]

Pour que la relation atteigne la valeur que désirent les époux, elle se doit être sincère et ne doit comporter aucun malaise pour l’un d’eux, surtout pas la femme, envers qui l ‘homme doit agir avec bienveillance et attention, en usant des bonnes mœurs. L’homme doit ainsi prendre en considération la nature sexuelle de la femme, lente au début et augmentant graduellement. Il sera de ce fait une aide pour elle quant à la satisfaction de son désir.

février 29, 2024 Add Comment

Adoption et stérilité

Le fait qu’une personne adopte un enfant, en lui donnant son nom de famille est illicite et Allah l’a interdit dans son livre : « Appelez-les du nom de leurs pères : c’est plus équitable devant Allah. Mais si vous ne connaissez pas leurs pères, alors considérez-les comme vos frères en religion ou vos alliés. Nul blâme sur vous pour ce que vous faites par erreur, mais (vous serez blâmés pour) ce que vos cœurs font délibérément. […]» (sourate 33/verset 5).

L’Islam a ordonné d’appeler chaque personne par le nom de son véritable père (un tel fils d’un tel) afin qu’il n’épouse pas plus tard sa propre sœur sans le savoir ou qu’il ne prenne pas un héritage qui ne lui appartient pas.

Donc, le fait de donner son nom à un enfant adoptif et d’écrire ce nom dans ses papiers officiels, surtout dans certains pays qui ont adopté le droit positif et qui ne reconnaissent que ce qui est écrit dans les documents officiels, entre en contradiction avec l’islam. Si le couple qui a posé la question peut prendre en charge un enfant et l’éduquer en le laissant garder dans ses papiers officiels son vrai nom et celui de son vrai père, c’est une chose licite voir même très recommandée surtout si cet enfant est un orphelin.

Le Prophète (sallAllahou alayhi wa salam) a dit : « Moi et le parrain de l’orphelin sont comme ces deux ! Et il a montré ses deux doigts l’index et le majeur. » Boukhari.

Il est préférable de le faire allaiter, s’il n’a pas atteint l’âge de deux ans, cinq fois ou plus par la mère adoptive ou sa sœur si c’est un garçon ou par la sœur de son mari si c’est une fille pour qu’il soit un Mahram ( Dans l’Islam, le concept de Mahram est une personne que vous n’êtes pas autorisé à épouser, une personne avec qui vous avez une relation pure, et vous êtes donc autorisé à les rencontrer sans foulard, à voyager avec eux et même à leur serrer la main. ou les embrasser.).

Pour la femme qui désire avoir un enfant jeûner pendant 7 jours : au moment de rompre le jeun, réciter les 3 noms divins (Ya Khabirou – Ya Bar’iou – Ya Mussawirou ) 21 fois dans un verre d’eau, souffler sur l’eau et boire.

‘nchallah tu auras un enfant.

Et Allah sait mieux.

février 23, 2024 Add Comment

Pourquoi ce mois est appelé Shabân

Ce mois de Shabân est un des mois les plus avantageux pour les croyants eu égard aux bienfaits énormes qu’il renferme. Le Prophète Mouhammad (Paix et Salut sur Lui) a dit s’adressant à un groupe de compagnons :

 » Savez-vous pourquoi ce mois est appelé « Shabân  » ?

Dieu et son Prophète sont les plus informés répondent les compagnons. Il dit :  » c’est qu’à cette occasion, DIEU répand des bienfaits immenses« .

Dans un Hadith du Prophète (PSL), il est retenu ce qui suit :  » Tous les hommes seront affamés le jour de la résurrection, exceptés les prophètes et leurs fidèles, de même que ceux qui observaient les jeûnes des mois de Rajab , Shabân et Ramadan. Ils seront eux rassasiés et point ils ne connaîtront la faim « .

C’est pourquoi durant ce mois béni, le Prophète (Paix et Salut sur Lui ) s’adonnait à un jeûne presque permanent au point que ses compagnons lui posaient plusieurs questions à propos des mérites de ce mois.

Un jour Ousâmah demanda au Prophète :  » O Messager d’Allah, pourquoi je te vois jeûner beaucoup plus pendant le mois de Shabân que les autres mois ? Le Prophète (Paix et Salut sur Lui ) répondit :

 » C’est un mois au cours duquel les gens sont insouciants, un mois situé entre Rajab et Ramadan. C’est un mois pendant lequel les œuvres sont élevées auprès du DIEU. Et je voudrais que mes œuvres soient élevées alors que je jeûne « .

Cette recrudescence du jeûne chez l’envoyé de DIEU est confirmée par cette sentence rapportée par la mère des croyants Seyyidatunâ Aïcha, que Dieu l’agrée.

 » Je n’ai jamais vu le Messager d’Allah terminer complètement le jeûne d’un mois à part le mois de Ramadan. Et je ne l’ai pas vu jeûner facultativement un mois comme il jeûnait le mois de Shabân ». Dans une autre version :  » Il jeûnait entièrement Shaban sauf quelques jours. » (Rapporté par Al-Boukhâri et Mouslim).

Le jeûne surérogatoire est recommandé par DIEU en rapport aux multiples sentences qui s’en rapportent dont celle -ci : Abou Saïd rapporte que l’envoyé de Dieu (Paix et Salut sur Li ) a dit :

 » Nul serviteur ne jeûne un (seul) jour sur la voie de Dieu sans que, par ce jour (de jeûne), Dieu n’éloigne sa face du feu à (une distance de) soixante-dix années (de marche). » (Rapporté par Al-Boukhari, Mouslim, At-Tirmidhi et An-Nasâ’i).

Donc s’il est conseillé de jeûner tous les mois, à plus forte raison ce mois, dont le jeûne est davantage recommandé. Car, Selon l’Imam Dja’far aç-Sadiq :

 » Celui qui jeûne le mois de Shaban et le mois de Ramadan sans interruption, recevra le pardon d’Allah dans ce monde et dans l’au-delà. »

Le Prophète Mohammad (Paix et Salut sur Lui ) a dit :  » Celui qui jeûne un jour du mois de Shaban, je serais pour lui un intercesseur le Jour de la résurrection, et celui qui jeûne deux jours de ce mois, Allah lui pardonnera tous ses péchés . »

Hormis ces hadiths d’autres invitent les musulmans à l’adoration, à la prière, au jeûne et à la bienfaisance d’une manière générale. Ceci durant tous les jours de l’année mais plus particulièrement durant les jours de Chabane ; et surtout sa quinzième nuit qui arrivent dans quelques jours.

février 19, 2024 1 Comment

La femme fonctionnaire et les dépenses du ménage

Louange à Allah.

La répartition des dépenses au sein d’un couple immigré pour gagner sa vie doit être réglée à l’amiable et sans tiraillement.

Quant à ce qui est obligatoire, son explication détaillée donne lieu à ces différents cas:

1. Si le mari a formulé, des le début, la condition que les dépenses soient partagées entre vous, sans quoi, il ne vous permettrait pas de travailler, dans ce cas, les musulmans doivent se conformer aux conditions qu’ils établissent entre eux. A ce propos le Prophète (bénédiction et salut soient sur lui) a dit :   les conditions établis par les musulmans entre eux -mêmes les engagent, sauf quand une condition rend le licite illicite et inversement.  Le Prophète (bénédiction et salut soient sur lui) dit encore :  Les conditions qui méritent le mieux d’être respectées sont celles qui légalisent les rapports sexuels.

Vous devez donc vous conformer aux conditions que vous avez établies entre vous.

2. Si vous n’avez formulé aucune condition, toutes ces dépenses incombent au mari. L’épouse ne supporte rien des dépenses du ménage. C’est le mari qui doit les assurer conformément à ces propos d’Allah le Puissant et Majestueux :  Que celui qui est aisé dépense de sa fortune; et que celui dont les biens sont restreints dépense selon ce qu’ Allah lui a accordé. Allah n’ impose à personne que selon ce qu’ Il lui a donné.  (Coran, 65:7) et à ses propos du Prophète (bénédiction et salut soient sur lui):  C’est à vous de les nourrir et de les habiller selon le bon usage. 

C’est à l’époux d’assurer les dépenses. C’est lui qui doit veiller à satisfaire les besoins du foyer, les affaires du ménage qui concernent sa femme, ses enfants et lui-même. Le salaire de l’épouse lui revient puisqu’il constitue une rétribution de son travail et sa peine. Elle a conclu le mariage sans que son partenaire lui impose la condition de supporter intégralement ou partiellement les dépenses du ménage. Cependant elle peut céder volontairement une partie du salaire en application des propos du Très Haut :  Si de bon gré, elles vous en abandonnent quelque chose, disposez- en alors à votre aise et de bon cœur.  (Coran,4:4)

Si le mariage a été conclu sur la base d’une condition allant dans le sens de ce qui précède (partage des dépenses), les musulmans doivent respecter les conditions qu’ils acceptent.

Mettez-vous d’accord sur un taux de participation comme la moitié, le tiers, le quart du salaire ou d’autres pourcentages, afin de régler les problèmes et de substituer la cohésion, la quiétude et la tranquillité à la dispute. Il peut aussi, de son côté, se contenter de la part qu’Allah lui a attribuée et supporter les dépenses dans la mesure de ses moyens et se passer de l’intégralité de votre salaire et s’en détourner. Si cela s’avère impossible, rien n’empêche de solliciter l’arbitrage du tribunal de la localité dans laquelle vous vivez. Car l’avis du tribunal musulman suffit, s’il fait à Allah.

Puisse Allah assister tous.

février 9, 2024 Add Comment

Invocation contre le mauvais oeil

Al-Haçan et Al-Houçayn, les petits-fils du Messager d’ Allah  (sallAllahou alayhi wa salam) ont été atteints par le mauvais oeil. Le Messager d’ Allah  (sallAllahou alayhi wa salam) en a été chagriné. L’ange Jibril (alayhi s-salam) est alors venu à lui et lui a enseigné une rouqyah. Il lui a enseigné de leur faire une rouqyah avec les paroles suivantes :

اللهمَّ ذَا السلطانِ العظيمِ والْمَنِّ القديـمِ ذَا الرحـمةِ الكريـم

وَلِيَّ الكلماتِ التَّاماتِ والدَّعواتِ المستجاباتِ

عافِ حَسنًا وحُسينًا من أنفسِ الجِنِّ وأَعيُنِ الإنسِ

(Allahoumma dha s-soultani l-^adhim, wa l-manni l-qadim, dha r-rahmati l-karim, waliyya l-kalimati t-tammati wa d-da^awati l-moustajabat, ^afi Haçanan wa Houçaynan min ‘anfouci l-jinni wa ‘a^youni l-‘ins)

Remarque : on peut réciter cette invocation pour se préserver soi-même contre le mauvais oeil, et dans ce cas, on dit :

(Allahoumma dha s-soultani l-^adhim, wa l-manni l-qadim, dha r-rahmati l-karim, waliyya l-kalimati t-tammati wa d-da^awati l-moustajabat, ^afini  min ‘anfouci l-jinni wa ‘a^youni l-‘ins)

Pour réciter cette invocation pour une personne [ pour la préserver du mauvais oeil, et également pour celle qui a été atteinte par le mauvais oeil ], on remplace la parole (*afini) par (*afi) et on cite le nom de la personne que l’on souhaite protéger ; par exemple en disant (*afi Houçayn).

février 2, 2024 1 Comment

Le mérite de la chasteté et les méfaits du péché

Le mérite de la chasteté et les méfaits du péché, Allah (azawajal)a placé en l’homme deux natures paradoxales : La première est une nature bonne : elle n’incite la personne qu’au bien et à l’accomplissement du bien. La seconde est son contraire : elle ne pousse qu’aux passions et invite à obéir à son ego et désobéir à la raison. Son guide est le désir et son argument la désobéissance. C’est ce qu’Allah (azawajal) vise en disant :

{ … car l’âme est très incitatrice au mal }

[ Sourate 12 – Verset 53 ]

En chaque personne se trouvent ces deux natures, elles sont en perpétuel paradoxe. Ainsi, si la raison de la personne est illuminée par la lumière d’Allah , celle-ci vaincra son ego et domptera ses passions. Cependant, si l’ego étouffe la raison, sa vision s’obscurcira et la personne pataugera dans ses passions, elle tombera dans les péchés et accomplira le blâmable. La passion est telle le feu ardent, il ne brûle que celui qui l’attise.

Quand une passion envoûte une personne, que cela soit fortune, sexualité ou pouvoir, en réalité, cela ne lui apporte guère la joie, même si d’un premier abord, il lui paraîtra être dans la jouissance et le bonheur. La vérité est que cette personne est dans une tristesse continue, car elle en voudra toujours plus. Le blâmable lui apparaîtra être moins grave afin de satisfaire son ego et d’arriver à ses fins, même par les moyens les plus condamnables.

Cette décadence ne pourra rapprocher la personne que du stade bestial. Dès lors que l’être humain rompt le lien avec Allah pour devenir un animal, il vivra par ses désirs et pour eux.

Allah (azawajal) dit:

{ Ils ne sont en vérité comparables qu’à des bestiaux. Ou plutôt, ils sont plus égarés encore du sentier }

[ Sourate 25 – Verset 44 ]

Quant à ce qu’Allah nous a rapporté de l’histoire de Yûsuf (alayhi salam) cela n’est que pour nous apprendre nos défauts et notre besoin de Sa protection, que nos âmes sont faibles face aux penchants de notre ego et aux complots du Diable. n Yûsuf (alayhi salam) était un prophète , issu d’une famille de prophètes, protégés par la protection d’Allah (azawajal), entourés par Son assistance, le Diable – qu’il soit lapidé – n’ayant aucun pouvoir contre eux. Cependant, il nous est rapporté dans le Coran :

{ Et, elle le désira. Et il l’aurait désirée n’eût été ce qu’il vit comme preuve évidente de son Seigneur }

[ Sourate 12 – Verset 24 ]

Ceci à cause de la nature originelle de l’homme non pas intentionnellement en recherchant la faute. C’est pourquoi nous trouvons que l’Islam a instauré plusieurs règles et politesses permettant de combattre cette turpitude.

L’Islam a instauré des règles quant à la demande de permission d’entrer dans une pièce et des règles par rapport au regard,… tout en mettant en garde contre la mixité et soulignant son interdiction, il a aussi instauré le port du voile et incité au mariage, ce qui contribue à assurer le salut de la personne et la purification de la communauté. Ainsi, il incombe au Musulman de purifier son âme par l’effort et l’éducation, pour qu’elle devienne source de tout bien.

Allah (azawajal) dit:

{ Et par l’âme et Celui qui l’a harmonieusement façonnée ; et lui a alors inspiré son immoralité, de même que sa piété ! A réussi, certes, celui qui la purifie. Et est perdu, certes, celui qui la corrompt }

[ Sourate 91 – Versets 7 à 10 ]

Ibn al-Qayyim qu’Allah lui fasse miséricorde, dit :

« Les péchés ont des effets visibles sur la personne qui les accomplit, dans sa vie et dans l’au-delà, sur son âme et ceux qui l’entourent ».

Parmi cela :

– La privation de connaissance, car le savoir est une lumière émanant d’Allah qu’Il place dans le coeur, tandis que le péché étouffe cette lumière. – La privation des moyens de subsistance, car l’adorateur est privé de cette subsistance à cause du péché qu’il commet.

– Une mélancolie que le pécheur ressent dans son coeur, elle est entre lui et Allah , comparable à aucune jouissance. Mais c’est une chose que peut ressentir seul celui dont le coeur est vivant.

– Un malaise entre lui et les gens, comme l’un des prédécesseurs disait : « Je désobéis certes à Allah et je ressens cela dans le comportement de mon épouse et de ma bête ».

– La difficulté dans ses affaires, ne les trouvant que fermées à lui. – Le péché engendre son pareil. Il est dit que la punition du péché est le péché suivant et que la récompense de la bonne action est la prochaine bonne action.

– Et la plus grave : il affaiblit le coeur et sa volonté et fait grandir le désir du péché et diminue l’envie de se repentir petit à petit jusqu’à l’ôter complètement du coeur. Et ceci est l’une des choses les plus graves.

– La désapprobation du mal sera ôtée du coeur, afin de devenir une habitude qu’il ne désapprouvera plus ni ne détestera, au contraire, il l’aimera. Allah le cachera mais lui ne désirera que le montrer au grand public.

– La disgrâce du serviteur aux yeux d’Allah , comme on dit : Ils se sont fait méprisés de Lui, puis Lui ont désobéi, mais s’il les estimait, II les aurait protégés.

Aussi, Allah (azawajal) dit :

{ Et quiconque Allah avilit n’a personne pour l’honorer. Le Croyant éduqué sur la foi en Allah Et quiconque Allah avilit n’a personne pour l’honorer }

[ Sourate 22 – Verset 18 ]

Le Croyant éduqué sur la foi en Allah et Sa crainte ne pourra que devenir une personne pieuse et forte, détournée par aucun bien matériel ni aucune passion. Et lorsqu’une femme belle et haut placée l’invite à elle, il dira :

Je crains Allah , Seigneur des mondes !

Et si le Diable le tente,

il dira :

tu ‘as aucun pouvoir sur moi ! Et si les mauvais compagnons l’incitent au chemin de la débauche et du blâmable, il dira :

je ne suis guère du nombre des ignorants ! et Sa crainte ne pourra que devenir une personne pieuse et forte, détournée par aucun bien matériel ni aucune passion.

La chasteté est certes un comportement noble et une manifestation de la foi, c’est une beauté pour l’homme et la femme, par laquelle ils préservent leur foi et sont protégés par Allah des péchés. La chasteté est également un moyen de connaître une vie de couple heureuse.

C’est pour cette raison que nous trouvons que le Coran souligne ce point :

{Et que ceux qui n’ont pas de quoi se marier, cherchent à rester chastes jusqu’à ce qu’Allah les enrichisse par Sa grâce …}

[ Sourate 24 – Verset 33 ]

Cependant, demeurer célibataire et préserver sa chasteté n’est pas chose facile. C’est pourquoi le prophète (sallAllahou ‘alayhi wa salam) dit :

« II en est trois qu’Allah, Pureté à Lui, se doit d’aider… » et il cita parmi eux : « …celui qui se marie et désire (préserver) sa chasteté »

[Rapporté par Ahmad, al-Tirmidhî, al-Nasâ’î, Ibn Mâjah et al-Hâkim. Voir Sahîh ]

février 1, 2024 Add Comment

Les Mérites des mois de Rajab

Allah (azwadial) dit
«Le nombre de mois, auprès de d’Allah, est de douze(mois), dans les prescriptions d’Allah, le jour où II créa les cieux et la terre . Quatre d’entre eux sont sacrés : telle est la religion droite…»

(Sourate 9 verset 36)

Ces quatre mois dits sacrés du calendrier musulman sont :Dhûl Qidah, Dhûl Hijjah, Muharram et bien entendu Rajab.

Les arabes de l’époque préislamique ont hérité des prophètes Ibrahim et Ismaïl, une tradition qui consiste à considérer ces mois comme un temps de trêve absolument sacrée. Tous les conflits, même ceux qui étaient les plus féroces étaient suspendues. Chacun s’évertuait à ne point causer de tort à son prochain.

D’habitude, en temps ordinaire, la porte de la Kâba n’était ouverte que les lundi et le Jeudi. Mais pendant le mois béni de Rajab, l’accès dans ce lieu sacré est en permanence libre.

Le Prophète Mohamed (PSL), Imam des Envoyés et digne héritier de Ibrahim, confirma ce caractère sacré de ces quatre mois, comme établi ci-haut par le Coran.
Le mois de Rajab, septième mois du calendrier musulman, est plein de bienfaits.

En effet le Prophète (P) dit: «Le mois de Rajab est le mois béni d’Allah. Aucun mois n’en est l’égal quant à ses mérites est à son caractère sacré. Sachez que le le mois de Rajab est le mois d’Allah, tout comme le mois de Ch‘abân est mon mois et celui de Ramadhân est le mois de ma Umma… Sachez aussi que celui qui jeûne un jour de Rajab aura obligatoirement l’agrément d’Allah, écartera de lui la Colère d’Allah, et l’une des portes de l’Enfer lui sera fermée.

Selon l’Imam Mûssâ Ibn Ja‘far (p): «Quiconque jeûne un jour du mois de Rajab, l’Enfer s’éloignera de lui la distance d’un an et celui qui en jeûne trois jours, l’entrée au Paradis lui sera obligatoire ». Il (p) dit aussi: «Rajab est l’un des fleuves du Paradis. C’est un fleuve plus blanc que le lait et plus doux que le miel. Quiconque jeûne un jour du mois de Rajab, Allah – Il est Puissant et Sublime – l’abreuvera de ce fleuve».

Selon l’Imam Ja‘far al-Sâdiq (p), le Prophète (P) dit: «Rajab est le mois d’istighfâr (demande de Pardon à Allah) pour ma Umma. Multipliez-y donc l’istighfâr, car Allah est Pardonneur et Très-Miséricordieux. Et le mois de Rajab est appelé Rajab al-açab (le verseur ou le déverseur), parce que la Miséricorde y est déversée sur ma Umma à flot. Multipliez-y donc la récitation de la formule: «Astagh-fir-ullâha wa atûbu ilayhi» (J’implore le pardon à Allah et je me repens auprès de Lui».

Sâlim, un compagnon de l’Imam al-Sâdiq (p) témoigne: «Un jour je suis allé chez l’Imam al-Sâdiq (p), alors qu’il ne restait que quelques jours du mois de Rajab. L’Imam (p) m’a regardé et m’a dit: «O Sâlim! As-tu jeûné quelques jours de ce mois ? » «Non, par Allah, o fils du Messager d’Allah », lui ai-je répondu. «Tu as donc manqué une telle récompense spirituelle que Seul Allah – Le Puissant et le Sublime – en connaît la valeur! Car c’est un mois qu’Allah a valorisé et dont Il a amplifié le caractère sacré. Il a rendu obligatoire l’obtention de Sa Grâce pour ceux qui y jeûnent» m’a-t-il dit. «Je lui ai demandé alors: «O fils du Messager d’Allah! Et si je jeûne les jours restants, obtiendrais-je la récompense décernée à ceux qui y jeûnent ? »

L’Imam (p) dit: «O Salim! Sache que celui qui jeûne un jour de la fin de ce mois, sera à l’abri des tourments de l’agonie et des tortures de la tombe. Celui qui jeûne deux jours de la fin de ce mois, il obtiendra un laisser passer sur la Çirât (la Voie qui mène u Paradis). Celui qui jeûne trois jours de la fin de ce mois sera à l’abri des terribles épreuves du Jour de la Grande Terreur et obtiendra un relevé d’innocence de l’Enfer. »

Le jeûne pendant ce mois commande beaucoup d’autres récompenses spirituelles. Celui qui ne peut pour une raison ou une autre jeûner pendant ce mois, qu’il récite chaque jour 100 fois le tasbîh (Glorification d’Allah) suivant pour obtenir la récompense décernée au jeûne:

« Subhân-al-Ilâh-il-Jalîl! Subhâna man lâ yanbaghî-t-tasbîhu illâ lahu! Subhân-al-a‘azz-il-akram! Subhân man labis-al-‘izza wa Huwa lahû ahlun »

سُبْحانَ اللهِ الجليل سُبْحانَ مَنْ لا يَنْبَغي اْلْتَسْبيحُ اِلا لَهُ سُبْحانَ الاَعَزِّ الاّكرَم سُبْحانَ مَنْ لَبِسَ العِزَّ وَ هوَ لَهُ اَهْلٌ

(Gloire à Allah, le Majestueux! Gloire à Celui en dehors Duquel personne n’a le droit à la glorification! Gloire à Alla h le Plus-Puissant, le Plus-Noble! Gloire à Celui Qui se revêt de la Puissance dont Il est tout à fait Digne!)

janvier 26, 2024 Add Comment