Aisha radiyallahu anha reports, Once, at night, Rasoolullah sallallahu alaihe wasallam related an event to his family members. One of the ladies said, this story is just like the stories of Khuraafah. (The Arabs used the stories of Khuraafah as proverbs). Rasoolullah sallallahu alaihe wasallam asked, Do you know what is the original story of Khuraafah? Khuraafah was a man from the tribe of Banu Udhrah, whom the jinns took away. They kept him for some time, then left him among the people. He related to the people strange things of his stay there. The people were astonished. After that every amazing story is called Khuraafah.

Commentary

It is possible that the person had another name, and because the people took his stories to be fables and amusing, he became famously known as Khuraafah. In the time of the Jaahiliyyah, exorcism was widespread. The jinns troubled humans very much, they took them away, spoke to them, had intercourse with women, etc. of which there are many famous incidents. After the appearance of Islam their strength subsided, till some people began to believe that jinns existed before, and now they do not exist. The fact is that they do exist, but do not have the power they possessed previously. At the time of the birth of Sayyidina Rasoolullah sallallahu alaihe wasallam the events that took place, the wailing, trouble, etc. that the jinns experienced is a testimony to this. In the Sahih Bukhari a narration of Sayyidina Umar radiyallahu anhu is mentioned, where he states about the poetry of a beloved woman of a magician, named Janiyah, on grief, disgrace and the misfortune of the jinns. Imaam Suyuti has mentioned many incidents of this nature in his book ‘Khasaa-is-Kubra’.

Hadith Ummi Zar’a. This is the second hadith of this chapter. Due to this story being lengthy and famous, special books have been written on it. Imaam Tirmizi has also given it a little prominence. This hadith has other names too, but is well known by this name. Due to the story being lengthy, every woman’s story is mentioned separately with its commentaries.)

Aisha radiyallahu anha reports, Once eleven women assembled and made an agreement, that each of them would describe the true state of their husbands, without hiding any fact.

Commentary

The names of these eleven women are not confirmed in the sahih ahadith, although the names of a few are mentioned in a few narrations. These women were from Yemen or Hijaaz. There is a disagreement on their names, therefore they are omitted here. Their husbands were all away for their needs. They were alone and began talking of things to keep themselves occupied and happy. They subsequently made an agreement that each one of them would describe their husbands.

The first women said, My husband is like the meat of a useless camel. (As if he is a piece of meat that has no life left in it, and also like the meat of a camel that is generally not preferred). And the meat also put on top of a mountain which is difficult to climb. The road to the top is not easy, so that it may be possible to climb it, nor is the meat of much value, that because of it one should separate it into a hundred lots and carry it down.

Commentary

That means he is so useless that no one can benefit from him materially or otherwise, and besides this he is proud, arrogant and ill-mannered. He is in such a state that it is difficult to contact him.

He is a medicine of no use and utterly useless, and because of his pride and arrogance it is difficult to reach him.

The second women said, (If I do describe my husband what can I describe about him. I have nothing to say about him). I fear if I begin to describe his faults, there will be no end to it. If I begin I will have to mention all his inner and outer faults.

Commentary

She means if she begins, no matter how many faults she describes, he is full of faults. If someone has a few faults they could be described, but the one that is only made of faults, how many of them could be described or pointed out? It is such a long story that one would become bored. A few commentators have made an objection to this that she broke her promise by refusing to describe her husband. The fact is that, she described everything in a few words, that he is a body full of faults and these are not countable.

The third women said, My husband is an ‘A-shannaq’ which means he is a very tall man. If I do comment on anything he will immediately give talaaq (divorce), and if I keep silent, I just hang around.

Commentary

The tallness of the husband must have been mentioned due to the popular saying that tallness is a sign of stupidity. The statement made of the height relates to his stupidity, or it is mentioned because he was ugly. Like a tall tower that is without a suitable build, looks ugly and is also bad mannered. If I say anything or express a need, he will immediately divorce me. If I keep quite and do not express my needs, he does not care. I am just hanging around. I cannot be counted among those who have a husband, as there is nothing like a husband, nor among those who have no husbands that I may look for one in another place. In some narrations there is also a sentence which translates, I am always in such a state as if I am under a sharp sword. I do not know when my affair will come to an end.

The fourth women said: "My husband is mild mannered, like nights of Tihaamah. He is not hot nor cold, nor is there anything to fear of him, nor any displeasure".

Commentary

He is mild natured and is not very cunning or dull. One does not fear to live with him, nor do the nerves and mind become dull or tired. It is said that the name of this woman is Mahd bint Abi Harumah. Makkah and its surroundings areas are called Tihaamah. The nights of this area are always mild even if the days are very hot.

The fifth women said: "When my husband comes into the house, he becomes a cheetah, and when he goes out, he becomes a lion. He does not care to investigate what happens in the house".

Commentary

It is said that name of this woman is Kabshah. The 'ulama differ in whether she praised her husband or criticised him. Both meanings can be derived from it. It clearly seems that she praised him. If it is taken to be criticism it will then mean that, when he comes into the house he becomes vicious like a cheetah. He does not say anything, nor does he have anything to do with the household affairs. When he goes out he is like a gentleman. If any difficulty arises in the house, he has nothing to do with it, he does not inquire, nor is it his worry. If this is taken to be praise, then it shall mean, that when he enters the house he becomes quiet, he does not know of anything and does not utter a complaint on any word. He does not become angry. He is so unaware, it is as if he is sleeping. Whatever we cook or eat, he does not interfere in anything, nor does he investigate anything, that, why was such a thing done, or why did this happen? When he goes out he is like a lion. Presses his teeth and thunders loudly. Whatever there is in the house for eating etc. he does not care, nor inquires that how and why was this spent? Whatever was brought to the house, was used by the household as they saw fit.

The sixth women said: "When my husband eats, he eats everything. When he drinks, he does not leave anything. When he sleeps, he sleeps in his own sheet. He does not even touch me, so that he can know the disturbance in my mind".

Commentary

In these words too, both praise and criticism could be derived. In the fifth one there seems to be more praise, but in this one there seems to be more criticism as can be seen from the translation. If praise is meant, as is the view of some commentators, then it will mean the following: That when he eats, he eats anything; he eats fruits, nuts, all types of food etc. When he drinks, he sometimes drinks milk, sometimes a drink, sometimes a sharbat etc. In short he drinks anything. All types of food are on his table. He spends and is not a miser, if there is daal, there is no meat. If there is water then there is no milk. He keeps away from quarrels. He does not put his finger in other people's problems, that is he does not look for the faults of others or their short comings. If it is to be taken to be criticism, as is the view of the majority, it will mean that the time of eating, whatever comes before him he polishes it off, nothing is left for the family members. Like a buffalo he eats up everything. When it is time to drink, he gulps down the whole well. He sleeps like a stranger in his own sheets. Forget embracing me, he does not even touch my body so that he may know or feel the heat or coldness in my body.