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Crouching Brother, Hidden Stalker

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Dr. O blogs at Muslim Medicine, a site that strives to serve only the freshest grade-A certified abiah ḥalāl comedy. Contact your local ḥalāl butcher for more details.

 

For generations, the age-old gender battle between hormonally-repressed stalker brothers and utterly creeped-out sisters has been waged from college campuses to Mosque common areas, and to this day you can usually find this war waged almost exclusively amongst our youth.

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Little is known about elder uncles being MSA creepers, partially due to the fact that a 50 year old man who’s still in college and is peeking through the dividers in the university prayer room just cranks up the creepiness factor to haramarifically fitnatastic levels. Alḥamdulillāh, thankfully our MSAs don’t have to deal with that, though apparently to society’s dismay, sisters shockingly fantasize about these sort of things:

LOWER YOUR GAZE

“I’ve been repeating the same year of high school 92 times just for the chance to meet you and fall in love with you, sister…”

Yeah, no thanks. I’m not a girl, but at least I have enough standards to know that a sparkly vampire guy who needs to repeat high school 92 times clearly doesn’t rank very high on the intelligence scale.

But aside from sisters’ undead fantasies, the reality that every MSA in the nation does deal with are the threat of creeper brothers. Like Ninja Gollums (use your imagination to visualize that), these creatures skulk in the shadows waiting for MSA events and gatherings, the perfect opportunity to creep out in the open disguised as a regular attendee. The “precious” that they desperately seek? None other than the tempting golden One Ring… …to be put on the finger of a “lucky” hobbit sister. I think I’ve gone a bit overboard with this analogy, but just to be sure- make sure to shave your feet, ladies.

hobbit-feet

One of the rare times when lowering your gaze results in painful regret.

Now then, “crouching brother, hidden stalker” is a secret ancient ninja art passed down from creeper master to creeper pupil for generations. How do I know so much about this secret art? Because shut up. I know what you’re implying with that question. I’m not a creep, don’t even try pinning that on me, this entire article is NOT from experience. Stop judging me with your cold, accusing eyes.

This ninja art, practiced predominantly by desperate brothers who have been “divider-zoned” in their MSA, is a covert means for them to creep on sisters without their knowledge. Back in the pre-facebook days, this would consist of the following techniques:

 

OLD-SCHOOL FIQH OF CREEPY STALKING

1 – Divider-peeking

peeping owl

Place any sort of object or barrier in front of a man’s field of vision, and he’ll naturally want to see what’s behind it. “Dividers” have been a classic defensive structure constructed by sisters in order to keep the overwhelming wave of testosterone and Axe body spray smells at bay.

So naturally, curiosity builds in the brothers, and imaginations run wild as to what exists in the other-world dimension of the “sisters section.” Are there possibly manicure and pedicure parlors, mini shopping malls, and a roller coaster in the 7-square-foot closet that we’ve allotted the sisters for their prayer section? There’s only one way to truly know, according to Captain Kirk- “to boldly go where no man has gone before.”

 

2 – Overly-Enthusiastic Volunteer

Creepy-Guy

Anyone who’s been an MSA Board member knows that when it comes to getting volunteers, sisters are usually a highly-organized well-trained platoon awaiting orders, and the brothers are usually just a group of lazy, lethargic sloths who spring to action only when food or sports are involved.

So it always seems a bit suspicious when a brother is overly enthusiastic about volunteering, especially when it comes to tasks related to sisters.  Unlike the natural creeper bros who just gawk at divider gaps, these bros are able to creep under the guise of official MSA duty.

Brothers need help carrying a bunch of boxes? Meh, whatever. Sisters need help carrying a bunch of boxes? I’LL VOLUNTEER! Someone needs to bring a bunch of food trays to the sisters side during an event? I’LL VOLUNTEER! A sister needs a bit of assistance finding a hijab pin she dropped? I’LL VOLUNTEER! A brother needs a bit of assistance finding a hijab pin he dropped? I’LL VOL- wait. What?

 

3 – Proxy Creeping

women only

Unlike the other two styles of creeping, this is the sneakiest and most subtle form of stalking because the brother doesn’t do any of his own “creeping.” That’s where the proxy comes in- his own big and/or little sisters who also attend college are perfect for being spies, due to their possession of a magical second X chromosome.

The creeper brother essentially relies on his own sister to venture into “no mans land” and report back to him on her reconnaissance mission. What girl would cast suspicion on her own fellow sisterhood of the traveling ijāb? Stand back CNN and Al-Jazeera, you guys are amateurs compared to how extensive the news network is amongst sisters. And that’s what makes this technique so dangerous- giving a brother access to that network via a proxy router sister could be disastrous.

Or so you’d think. The greatest opponents to creeper guys are their own sisters, who are able to give them a mahrem-powered slap of reality. Creeping requires subtlety and espionage, and creeper bros often discover that it’s easier trying to convince Nicki Minaj to not look like a kids’ party clown than it is getting their own sister to be complicit in their stalking.

 

NEW-AGE FIQH OF CREEPY STALKING

With the advent of Facebook, the legendary stalking website, all of the old-school methods of creeping are simply obsolete. Why bother trying to creep in public when you can just do that online? Now creeper brothers can stalk silently and anonymously, with no risk at all of getting caught, except for the poor fool who accidentally clicks “like” on a sister’s profile picture from 2007.

There really isn’t much subtlety to Facebook creeping, since everyone’s personal info is right there- literally anything and everything, ranging from birthdays and hometowns to terribly instagram’d pictures of what you ate this morning. Stalking has become so easy that all it really takes is just a few clicks and perhaps even a twitter search for more thorough creepers.

facebook_stalker_tshirt

Limited profiles are such a bore for most creepers- it’s like slapping a niqab on your profile, so the only thing people are able to see is that you’re a human being who’s alive. But public profiles? That’s like a creeper’s lucky day! Four albums of 300 photos each? Well now, it’d be a shame to let all those pictures go unappreciated!

 

deco-line-2

Yeah yeah, I know I know- this article seems a bit too gender biased. What about creeper sisters? Don’t they exist too? You better believe it, and unlike guys, creeper sisters put the FBI to shame with how effectively they’re able to gather information on their targets.

Beware fellow brothers- most of you are probably being stalked at this very moment, but your creepers are so masterfully elusive that you probably won’t ever realize it, nor be able to discover who it is. Or it could be entirely possible that you’re just a lonely loser, and there’s no one who wants to stalk you, but the idea is kinda flattering. If you feel that might be the case, then I feel bad for you. You deserve a bro-hug and a double-cheeseburger as consolation.

i-feel-you-bro

Ultimately, whether you’re a brother or a sister, practicing the art of a hidden stalker is just creepy and off-putting. Islamically, the privacy of your fellow believers are paramount, and loving for your brother what you love for yourself is a lesson that rings true once again. If you’d personally feel uncomfortable with some stranger gawking at you in public or at your profile pictures online, then don’t justify committing those same invasions of personal space and privacy yourself.

If you think creeping will score you marriage points, then I’d say you’re sadly mistaken- showing respect and reverence for the honor of others is a virtue far more attractive than memorizing all of the status updates someone makes over the course of a month.

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Hailing from New York, Dr. O is a current medical student who blatantly misappropriates his study time by posting absurd articles lampooning the weird things he often notices within the Muslim community. His articles often contain unhealthy doses of odd wit and humor, sprinkled with overly-pretentious medical-jargon, but covered in a sweet milk-chocolate coating of small sincere life lessons. Despite not actually having a medical license and pretending to impersonate an actual physician online, Dr. O aims to heal patients with just a tiny bit of bitter advice contained within a sugary pill of light-hearted laughter. He hosts his own blog, Muslim Medicine, at http://www.muslimmedicine.net.

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      A Primer On Intimacy And Fulfillment Of A Wife’s Desires Based On The Writings Of Scholars Of The Past

      *For mature audiences only

      This short piece is intended to provide insight on the troubling and detrimental lack of understanding among Muslim men for the necessity and virtue of the female orgasm during sexual intercourse in married couples.  The importance of the female orgasm is substantiated by naṣṣ of Qurʾān, corroborated by the ḥadīth of Rasūlullāh ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) , and has been elaborated upon by the fuqahāʾ throughout the centuries.

      Many Muslim sisters have taken it upon themselves to tackle the issue online and anyone who has love and concern for the Muslim community should praise their efforts.  In initiating conversation on this matter, they have shown concern, initiative and courage worthy of the followers of Rasūlullāh .  The benefit which their writings, webinars, round-table talks have provided is obvious to anyone who ponders.  It is a known principle among the fuqahāʾ that knowledge is to be imparted to the masses by order of its need and prevalence of troubles within the masses.

      Support MuslimMatters for Just $2 a Month

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      The anonymous testimonies of our Muslim sisters are undoubtedly a justification for drawing the attention of our Muslim brothers to what authentic Islām teaches us on the subject.  It is also known among the fuqahāʾ that women are the only legitimate source of information for matters specific to them; such as the different patterns of menstruation and post-natal bleeding.  Consequently, the only legitimate source for determining whether and to which magnitude the issue of reaching orgasm during intercourse is pertinent to Muslim women is the Muslim women themselves.

      A synopsis of the most striking among those anonymous testimonials follows:

      Testimonial 1: “Being married for 10+ years Alhamdulillah with 3 kids it’s a journey of pain and frustration in terms of sexual life.  I never knew till some 4 years of marriage that there is something called ‘orgasm’ for females.  I simply cannot explain the emptiness it leaves when he just sleeps calmly leaving me aroused once he is done. He feels hurt when I say I too want to be satisfied.  But my requests to all the brothers out there: don’t be selfish no matter how tired you are. If you want to be satisfied every single time of making love, make sure so does your wife too. Your wife will never be emotionally attached to you if you do not satisfy her with your own love and willingness in bed.”

      Testimonial 2: “I am 2 years in this marriage and I’m highly dissatisfied. Because I’m outspoken I have told my husband clearly many times that even if he doesn’t want I do. But it only led to fights and more dissatisfaction. He tried to improve but after it had done enough damage already. He loves me, he kisses and cuddles a lot but his appetite for love making is very poor. I don’t feel desired.  We so often hear [sic] that we should not deny intimacy to the husband but why is it not the other way round too?”

      Testimonial 3 “In [my first] 5 years of marriage, I’ve orgasmed once with him though I love him with all my heart. I cannot stress on the importance of a female climaxing and reaching an orgasm with her husband because this has saved our marriage [after he realized how important it was]. It brings a couple so much closer. To all you ladies who think sex is a chore, I can guarantee none of you have ever had an orgasm. Had you had a true orgasm you would be pulling him to bed. It’s the best physical feeling ever and melts away the stress.”

      These testimonials speak for themselves, and the verses of Qurʾān, aḥādīth and sayings of the fuqahāʾ below will demonstrate their legitimacy.

      The Qurʾān unambiguously affirms the presence of lust in both men and women, without distinction:

      “Tell the believing men that they must lower their gazes and guard their private parts; it is more decent for them. Surely Allāh is All-Aware of what they do.  And tell the believing women that they must lower their gazes and guard their private parts” (s. 24, v. 30-31).

      In Aḥkāmul-Qurʾān, Qāḍī Abū-Bakr Ibn al-ʿArabī (passed away 543 A.H/1148) comments on this verse as follows: “Just as it is not permissible for a man to gaze at a woman, it is likewise not permissible for a woman to gaze at a man; the man’s attachment to her is no different than her attachment to him.  His [lustful] intent from her is likewise identical to her [lustful] intent from him”.  It is noteworthy that Al-Qurṭubī also relays this statement of Ibn al-ʿArabī in his tafsīr.  This then raises the question: if lust is set to be fulfilled through marriage, then what is the purpose and benefit of such fulfillment?

      The Qurʾān provides clear guidance as to the importance of a loving marital relationship.  “And it is among His signs that He has created for you wives from among yourselves, so that you may find tranquility in them, and He has created love and kindness between you” (s. 30 v, 21).  The greatest mufassir among the Ṣaḥāba, ʿAbdullāh b. ʿAbbās, contends that “love is intercourse (jimāʿ)” i.e a loving relationship stems from the act of intercourse. It is simply inconceivable for the relationship to be a loving one, if one of the parties to intercourse is dissatisfied.  Mujāhid and al-Ḥassan al-Baṣrī ascribe the same meaning to love as Ibn-ʿAbbās.

      The Qurʾān does not detail the requirements of the act of intercourse. That responsibility is carried out by Rasūlullāh .  While commenting on the verse “And We sent down the Reminder (The Qur’ān) to you, so that you explain to the people what has been revealed for them, and so that they may ponder.” (s. 16, v. 44), Al-Qurṭubī explains: “The Rasūl  explains on behalf of Allāh that which He intends in the rules of ṣalāt and zakāt as well as other commands, by detailing such intent where Allāh has provided  statements which are general in nature”.  This leads us to the aḥādīth below for the guidance of men on how to satisfy their spouses during intercourse.

      إذا جامع أحدكم أهله فليصدقها فإن سبقها فلا يعجلها خرجه أبو يعلى عن أنس

      “When one of you has intercourse with his spouse, then let him be truthful towards her.  If he happens to precede her then he should not rush her” .

      Al-Manāwī comments on this ḥadīth as follows: “He should be truthful in his love and his display of good will towards her.  This means that it is commendable for him to make love to her with strength, resolve and make fine love to her”.

      إذا جامع أحدكم أهله فليصدقها ثم إذا قضى حاجته قبل أن تقضي حاجتها فلا يعجلها حتى تقضي حاجتها خرجه عبد الرزاق وأبو يعلى عن أنس

      “When one of you has intercourse with his spouse, then let him be truthful towards her.  Then if he fulfills his need before her need is fulfilled, let him not rush her until it is fulfilled”

      Al-Manāwī comments as follows: “When he has fulfilled his need from her by reaching climax, then-as a matter of merit-he should not impel her to separate from him.  Rather he should carry on with her until her need from him is likewise fulfilled.  This will only occur by her reaching climax and her lust settling.”.

      The next ḥadīth praising a woman whose appetite for intimacy is strong, should therefore not come as a surprise.

      خيرُ نسائِكم العفيفةُ الغَلِمَةُ ، عفيفةٌ في فرجِها ، غَلِمَةٌ علَى زوجِها

      “The best of your women is the one who is modest yet lustful.  She is modest with regards to her private parts (towards strange men) while she is lustful towards her husband”.

      Al Manāwī comments as follows: “The modest woman refrains from the ḥarām. For her to be lustful means that her carnal desire is restless. However, such restlessness is not praiseworthy in an absolute sense, as explained by the ensuing part of the ḥadīth i.e she is modest towards strange men”.

      The above references in ḥadith literature are not meant to be exhaustive. Other references exist, and the commentators have been consistent in their explanations.

      The fuqahāʾ(jurists) in the Ummah have, from very early on, also unapologetically touched on the subject in the most emphatic and direct manner. Some are quoted below to demonstrate such.

      In his commentary of Al-Naṣīḥa al-Kāfiya Ibn-Zukrī, a Moroccan scholar who passed away 400 yrs ago (1133 A.H) quotes from Ibn al-Ḥājj (passed away 737 A.H/1336), Imam al-Ghazālī (passed away 505 A.H/1111) and al-Manāwī (passed away 1031 A.H/1621). The quotations below are directly taken from his commentary on al-Naṣiha of Shaykh Aḥmad Zarrūq (passed away 899 A.H/1493). These dates are quoted here to stress on the fact that this subject is not a contemporary one, it is rather a subject that has existed from the very time Muslim scholarship has. What is most pertinent here is the unambiguous language the fuqahāʾ use to get their point across.

      “And softness towards the woman, until her fluid mixes with the fluid of the man, is certain to induce love for her and for him as well”.

      Ibn-ʿArdūn explains: ‘The author of al-īdāḥ explains: whenever their two fluids blend together at the same moment, it is the utmost form of reaching pleasure, love, affection as well as cementing love. The amount of pleasure and love will be commensurate with how closely in time they blend together’.

      The author of al-Iḥyāʾ mentions: ‘And once he has fulfilled his need let him take his time with his spouse until she likewise fulfills her need because her climax may be delayed and to withdraw from her while her lust has been agitated would cause her harm. Differences in patterns of climax inevitably lead to repulsion and discord whenever the husband should reach climax first. It is more gratifying and pleasurable for the woman that she and her husband reach climax simultaneously because  he will be engaged and absorbed alongside her, accommodating thereby her likely shyness [she will enjoy her orgasm without bashfulness]’

      In al-Madkhal [Ibn al-Ḥājj] explains: ‘It is fitting for him, when he has fulfilled his need, not to rush to rise because it is among the things which will upset and perturb her.  Rather he should remain agreeable and engaged until he ascertains that her need has been fulfilled.  The intent is to have consideration for her matter because the Nabī  used to advice [men] regarding women just as he used to encourage kindness towards them. At this juncture, it is not possible to show kindness to her without it [the fulfillment of her need]. The man should therefore thoroughly exert himself to achieve that goal, and Allāh will certainly forgive any incapacity’.

      Ibn Zukrī then goes on to quote al-Manāwī’s commentary of the two first ḥadiths quoted above.

      The author of the Naṣīḥa then goes on to explain, and Ibn Zukrī’s commentary follows:

      “And whoever wishes to accomplish that, then let him not come close to her until her breathing becomes intense and her eyes hollow, and that she seeks to remain attached to him; those are signs of her lust having been awakened”

      Ibn Zukrī : it is explained in the commentary of al-Waghlisiyya : part of the etiquette of intimacy is to engage in foreplay so that the wife’s heart becomes cheerful and that the attainment of her desire becomes easy. This should be done until the point that her breathing becomes intense, her agitation increases, and she seeks to remain attached to the man, only then should he come close to her [for the act of intercourse].

      He continues to say: “Those preliminaries consists in abundant foreplay with her, fondling her breasts and rubbing his penis with her labia”.  Ibn Zukrī explains: the author of the Madkhal explains: ‘When one decides to intimately engage with his spouse, it is befitting for him to refrain from the prohibited behavior which some of the common folk adopt, which consists in approaching their spouses hurriedly. Rather he should not do so until he has played and bantered with her in permissible ways. That includes cuddling, kissing and similar actions, until he sees that she has aroused herself to what he is seeking from her, feels relaxed and takes interest in it. Only then should he approach her. The wisdom of the religious code in this matter is obvious, and it is that the woman desires from the man what he desires from her. If he were to come to her abruptly, he may very well fulfill his need while she would remain upset and her dīn and chastity may be compromised as a result.  If he however does as stipulated, then the matter will be eased for her and her dīn and chastity will be protected’.

      End of quotes from Ibn-Zukrī. 

      It is clear from the above that the fuqahāʾ have kept within the confines of the Qurʾān and the Sunna and, as is their responsibility, lucidly relayed the information contained therein to the masses, with a full understanding of the pertinence of the subject in society.

      This article cannot be complete without mentioning what some of the people of ḥaqīqa i.e taṣawwuf have said on the subject.

      Ahmad Ibn Ajība explains, regarding ḥaqīqa: ‘It is derived from the Qurʾān and the Sunna, as well as from the inspirations of the ṣāliḥīn [pious ones] and the spiritual unfoldings [futūḥāt] of the ʿārifīn [gnostics]. The subtle understanding of the Quran and the Sunnah is predominantly found among the ṣālihīn.  Their statements clearly show that.

      In his book on the etiquettes of marriage, Muhammad alTihāmī Kanūn (passed away 1915) explains: Abul ʿAbbas Aḥmad b. Yaḥya alWansharīsī says in his abridgment of the nawāzil of alBurzulī: ‘The pious Shaykh AbuBakr alWarraq states: every worldly passion hardens the heart, except the passion of intercourse which in fact softens the heart, which is why the Anbiyāʾused to engage in it’.  It is also mentioned in hadith:

      Three things have been made beloved to me among your worldly matters: perfume, women and the coolness of my eyes has been placed in salat’.

      In fact, alQurtubi relates the statement from alWarrāq with a prelude explaining how it is said that the desire for intercourse is commensurate with one’s taqwa

      Note: We will state the obvious here, that this is true for both men and women, in accordance with what has been stated above regarding their equivalency in the search for carnal satisfaction from one another.

      Finally, the author of marginal notes on Tafsīr alJalālayn Aḥmad alṢāwī states: ‘One of the gnostics [ʿārifīn] has mentioned that intercourse is one of the avenues towards reaching [the ma’rifa of] Allāh’.

      These last statements from the ṣālihīn should serve as an admonition as well as an encouragement to the Muslim brothers who are lacking in being mindful of their spouse’s sexual needs. They may beg the question: is it a deficiency in taqwā which causes a man to not be mindful of this? It clearly makes the case for an opportunity for spiritual development through the act of intimacy

      There are many related subjects which have not been discussed here, as the intent was very specific. However, our brothers and sisters should certainly take it upon themselves to contribute in educating the Muslims on those issues. Issues such as: the need and importance of marriage counseling; how to nurture a good relationship outside of the bedroom; how to address psychological and/or medical issues related to intimacy; how to educate Muslim adolescents (girls and boys alike) on sexuality, etc. There are, alḥamdulillāh, many competent and articulate brothers and sisters who specialize in different fields, and/or have valuable life experience which can be put to the profit of the Muslim Ummah

      And we all ask Allāh for tawfīq.

      PDF of sources in Arabic with references

      1. Aḥkāmul-Qurʾān, Vol. 3 p. 380
      2. Tafsīr al-Qurṭubī, Vol. 16 p. 412
      3. Idem.
      4. Tafsīr al-Qurṭubī, Vol. 12 p. 329
      5.  Faidhul-qadīr, Vol. 1 p. 325. Ḥadīth n. 548. 
      6.  Faidhul-qadīr, Vol. 1 p. 325. Ḥadīth n. 549.
      7.  Al-Manāwi mentions that this is mustahab, and he is correct.  However, the statement of istiḥbāb is only to encourage this action, in order to avoid harm to the woman.  If she is being harmed by the lack of satisfaction, then it becomes wājib.  
      8.  Faidhul-qadīr, Vol. 3 p. 493. Ḥadīth n. 4093.
      9.  Sharḥ al-Naṣīḥa, Ibn-Zukrī Al-Fāsī, p. 651.
      10.  Reference from Hikam.
      11.  Qurratul-ʿuyūn bi-sharḥ naẓm ibn-Yaʾmūn, p. 48. 
      12. It is worthy to mention here that the commentators of hadith have determined that “three things” is an addition from the narrator as opposed to being the speech of the Nabi SAW.  Salat is not part of worldly matters. The hadith should therefore be: ‘Among your worldly matters perfume and women have been made beloved to me and the coolness of my eyes has been placed in salat’.
      13.  Tafsir al-Qurtubi, Vol. 6 p. 419.
      14.  Ḥāshiya al-Ṣāwī, Vol. 3 p. 204.

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