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Home » A Wife’s Right to Intimacy in Marriage

A Wife’s Right to Intimacy in Marriage

Written by: Shaykh Umer Khan and Dr. Tesneem Alkiek

Question: Does a wife have a right to intimacy from her husband?

Summarized Answer:

Yes. Intimacy is a right of the wife over her husband, just as it is a right of the husband over his wife. Each spouse must fulfill it according to what is fitting (bi al-maʿrūf) in light of the other’s need and their own ability. Without a valid excuse, a husband’s persistent neglect of his wife is a sin, and many jurists recognized it as a harm that gives her grounds to seek judicial remedy.

In the Name of Allāh ﷻ, the Most Merciful, the Most Compassionate. All praise is due to Allāh ﷻ, and may peace and blessings be upon His Messenger Muḥammad ﷺ.

The Question and Why It Matters

Does a wife have a right to intimacy with her husband, and what if he neglects it? Many Muslims know that a husband’s right to intimacy is well established in the Sunnah, but far fewer know that a wife has a corresponding right. Some have concluded that a wife’s desire is irrelevant, or that raising it is shameful.

Marriage in Islam is a bond of tranquility, affection, and mercy, and a covenant in which each spouse has freely given the other a real claim and is commanded to exercise it with mercy. A wife’s need for intimacy is as real and natural as her husband’s, and fulfilling both is one of the purposes of marriage: to keep both spouses chaste and content within what Allāh ﷻ has made lawful. By intimacy, we mean sexual relations between spouses, together with the affection that surrounds them.

The husband’s right and the wife’s right are mutual. Each spouse owes the other intimacy according to what is fitting and neither may refuse without a valid excuse, withhold it as a punishment, or obtain it through force. Nothing said here lessens the warning of the Prophet ﷺ to a wife who refuses her husband, any more than it lessens his rebuke of husbands who neglect their wives.

Evidence from the Qurʾān

First: Wives have rights like those owed by them

Allāh ﷻ says:

وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ

“And they [wives] have [rights] similar to those [owed] by them, according to what is fitting.”1

Although the verse appears in the passage on divorce, Ibn ʿAbbās (rḍa) and others understood this reciprocity in very practical terms. He is reported to have said: “I love to adorn myself for my wife, just as I love for her to adorn herself for me, because Allāh says: ‘And they have [rights] similar to those [owed] by them.’”2 If the verse made him attentive to something as small as how he presented himself to his wife, it applies even more, by extension, to intimacy itself.

Second: Each spouse is a garment for the other

Allāh ﷻ says:

هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ

“They are a garment for you, and you are a garment for them.”3

The verse discusses intimacy between spouses as a mutual cover. Each spouse comforts and protects the other, and finds rest in the other.

Third: Live with them in kindness

Allāh ﷻ says:

وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ

“And live with them in kindness.”4

This command is addressed to husbands. Living with a wife “in kindness” (bi al-maʿrūf) includes everything customarily understood as part of a good marriage, and intimacy is among the most basic of these. A husband who intentionally withholds it is not living with his wife in kindness.

Fourth: Marriage is for tranquility, affection, and mercy

Allāh ﷻ says:

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً

“And among His signs is that He created for you, from yourselves, spouses so that you may find tranquility in them, and He placed between you affection and mercy.”5

Tranquility in one’s spouse is a purpose of marriage for both husband and wife.

Fifth: No husband may leave his wife in limbo (īlāʾ)

Allāh ﷻ says:

لِّلَّذِينَ يُؤْلُونَ مِن نِّسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ ۖ فَإِن فَاءُو فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ وَإِنْ عَزَمُوا الطَّلَاقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

“For those who swear to abstain from their wives is a waiting period of four months. If they return, then Allāh is Forgiving, Merciful. And if they resolve on divorce, then Allāh is Hearing, Knowing.”6

In the Jāhiliyyah, a husband could swear off intimacy with his wife indefinitely, leaving her as neither a wife in practice nor free to remarry. The Qurʾān ended this. A husband who swears to abstain from his wife is given at most four months, after which he must either return to her or end the marriage. The verse shows that Allāh ﷻ regards the wife’s deprivation as a real harm that the law must remove.

The four months are not a permission to withhold intimacy for that long. They are a limit Allāh ﷻ placed on a practice used to harm wives, and the verse allows only two outcomes: a return or divorce. Four months is the outer limit the law will enforce, not the standard of a good marriage; that standard is “what is fitting” (bi al-maʿrūf). Many jurists reasoned that if abstaining under an oath is limited so strictly, then abstaining without an oath to harm one’s wife is not permitted either.

The Ḥanafī jurist al-Ḥaṣkafī (rḥ) writes that the husband is religiously obliged to be intimate with his wife from time to time, such that it never reaches the period of īlāʾ without her consent.7 The Mālikīs and Ḥanbalīs reasoned further that a husband who abandons intimacy without excuse, even without an oath, is treated in the same way.

Evidence from the Sunnah and the Companions

First: “Your wife has a right over you”

ʿAbdullāh bin ʿAmr bin al-ʿĀṣ (rḍa) narrated that his father married him to a woman of noble family. His father would visit his daughter-in-law and ask her about her husband, and she would reply that he was an excellent man, who had not come to their bed or approached her since they got married. When this went on, his father mentioned it to the Prophet ﷺ, who asked to meet him.8 ʿAbdullāh (rḍa) had been fasting every day and praying all night. The Prophet ﷺ said to him:

فَلَا تَفْعَلْ، صُمْ وَأَفْطِرْ، وَقُمْ وَنَمْ، فَإِنَّ لِجَسَدِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِعَيْنِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقًّا

“Do not do that. Fast and break your fast, pray at night, and sleep, for your body has a right over you, your eyes have a right over you, and your wife has a right over you.”9

A wife’s courteous remark that her husband had not come to her bed reached the Prophet ﷺ, and he told her husband that she had a right over him, one that not even voluntary worship could excuse.

Second: Salmān (rḍa) and Abū al-Dardāʾ (rḍa)

The Prophet ﷺ had joined Salmān al-Fārisī (rḍa) and Abū al-Dardāʾ (rḍa) in brotherhood. When Salmān (rḍa) visited him, he found the wife of Abū al-Dardāʾ (rḍa), Umm al-Dardāʾ (rḍa), dressed in plain working clothes, rather than adorned as was common for wives at the time. When he asked why, she told him that his brother had no interest in the world. Salmān (rḍa) stayed the night and told Abū al-Dardāʾ (rḍa):

إِنَّ لِرَبِّكَ عَلَيْكَ حَقًّا، وَلِنَفْسِكَ عَلَيْكَ حَقًّا، وَلِأَهْلِكَ عَلَيْكَ حَقًّا، فَأَعْطِ كُلَّ ذِي حَقٍّ حَقَّهُ

“Your Lord has a right over you, your own self has a right over you, and your family has a right over you, so give each one who has a right their right.”

When this was mentioned to the Prophet ﷺ, he said: “Salmān has spoken the truth.”10 Umm al-Dardāʾ (rḍa) had not complained; she had only answered a question. Yet Salmān (rḍa) recognized an unfulfilled right in her condition, and the Prophet ﷺ confirmed his response.

Third: The case of Khuwaylah (rḍa), wife of ʿUthmān bin Maẓʿūn (rḍa)

ʿĀʾishah (rḍa) related that Khuwaylah bint Ḥakīm (rḍa), the wife of ʿUthmān bin Maẓʿūn (rḍa), came to her unadorned, and the Prophet ﷺ noticed. He learned that her husband spent his days fasting and his nights in prayer. The Prophet ﷺ met ʿUthmān (rḍa) and asked: “Do you not have in me an example to follow?” He told him that he fasted and broke his fast, prayed and slept, and was with his wives, and that his family had a right over him.11 The Prophet ﷺ noticed her state, inquired into its cause, and corrected her husband’s excess, affirming that his family had a right over him.

Fourth: The judgment of Kaʿb bin Sūr before ʿUmar (rḍa)

It is reported that a woman came to ʿUmar bin al-Khaṭṭāb (rḍa) and praised her husband for praying all night and fasting all day. ʿUmar (rḍa) took her words at face value, but Kaʿb bin Sūr, who was present, recognized that she in fact was complaining of neglect. ʿUmar (rḍa) asked him to judge between them. Kaʿb reasoned that because a man may marry up to four wives, a wife is entitled to at least one night out of every four, and the husband may devote the rest to worship. ʿUmar (rḍa) was so impressed that he made Kaʿb judge of Baṣrah.12 Ibn Qudāmah (rḥ) notes that the judgment became widely known and no one objected to it.13 The ruling concerned the husband’s time and company, while al-Ghazālī (rḥ) applied the same reasoning to intimacy itself.

Fifth: ʿUmar (rḍa) limits the absence of soldiers

It is reported that ʿUmar (rḍa) heard a woman at night reciting poetry about her longing for her absent husband. This prompted him to ask his daughter Ḥafṣah (rḍa) how long a woman can bear her husband’s absence, and the reports give her answer as four or six months. ʿUmar (rḍa) then ordered that soldiers not be kept away from their wives beyond that.14 The Commander of the Faithful shaped state policy around the wife’s need.

The Positions of the Jurists

We know of no jurist who permits a husband to deprive his wife of intimacy to harm her. All four schools allow a wife to have her marriage annulled if her husband is impotent.15 Every school therefore recognized that a wife is entitled to a sexual relationship with her husband. What they differ on is whether regular intimacy after consummation is a binding obligation, how it is measured, and whether a court can enforce it, not on whether neglecting one’s wife is acceptable.

  • The Ḥanbalī school holds that intimacy is obligatory on the husband if he is able and has no excuse. Imam Aḥmad (rḥ) set the legal minimum at once every four months, based on the limit of īlāʾ.16 The later relied-upon texts of the school allow separation at her request if he refuses without excuse.17
  • The Mālikī school holds that intimacy is obligatory when the husband is able. Imam Mālik (rḥ) said: “Whoever abandons intercourse with his wife without excuse and without an oath is not left alone: either he has intercourse with her or he divorces her,” after being given a period comparable to that of īlāʾ.18 Khalīl (rḥ) applies this to a husband who abandons intercourse to harm his wife and to one who devotes himself to worship without end.19
  • The Ḥanafī school holds that the husband is legally required to consummate the marriage, and religiously obliged to be intimate with his wife from time to time. Al-Kāsānī (rḥ) states: “The wife has a right to demand intercourse from her husband, because his lawfulness to her is her right just as her lawfulness to him is his right. If she demands it, it becomes obligatory upon the husband.” He further explains that the court’s authority in this regard is debated by the scholars and is limited, but the husband owes it to his wife as a matter between him and Allāh ﷻ.20
  • The Shāfiʿī school, in its relied-upon position, does not make intercourse legally obligatory on the husband, regarding it as his right. This is based on the assumption that his natural desire will sufficiently motivate intimacy without requiring a legal mandate.21 Even so, Ibn Ḥajar al-Haytamī (rḥ) explains that “it is recommended that he not leave them without intercourse and company, to keep them chaste,” adding that some Shāfiʿīs held neglect disliked and others deemed it forbidden.22 Al-Ghazālī wrote that a husband should be intimate with his wife once every four nights, “and should increase or decrease according to her need for chastity, for keeping her chaste is obligatory upon him, even if the demand for intercourse is not enforced [in court], and that is because of the difficulty of demanding it and fulfilling it [in court].”23
  • Shaykh al-Islām Ibn Taymiyyah (rḥ), rather than specify a time period, held that it is obligatory upon the husband to be intimate with his wife according to what is fitting (bi al-maʿrūf): according to her need and his ability, just as he must provide for her according to her need and his means. He regarded this as among her most important rights, even weightier than financial maintenance.24 We adopt the position of Ibn Taymiyyah because it follows the words of Allāh ﷻ, “according to what is fitting,” rather than a fixed number, and because it is the same standard the Sharīʿah applies to financial maintenance.

Withdrawal (ʿazl) and her fulfillment. The majority of jurists (Ḥanafīs, Mālikīs, and Ḥanbalīs) held that a husband may not practice withdrawal without his wife’s permission because she has a right to a child and because, as Ibn Qudāmah explains, withdrawal limits her pleasure.25 Among the Ḥanafīs, Abū Yūsuf and Muḥammad al-Shaybānī (rḥ) argued that she “has a right to the fulfillment of desire, and withdrawal diminishes it,” and Abū Ḥanīfah (rḥ), though he disagreed with them on a related case, affirmed her right to the fulfillment of desire itself.26 Ibn Qudāmah states that if the husband finishes before his wife, it is disliked for him to withdraw before she too is fulfilled.27 Al-Ghazālī said that “once he has fulfilled his desire, he should remain unhurried with his wife until she fulfills her desire as well. Her climax may be delayed, and withdrawing prematurely arouses her desire without fulfilling it; subsequently, leaving her in that state causes her distress.”28

Guidelines

  1. Learn, before marriage and within it. Many people enter marriage knowing little about intimacy or how to fulfill one another. Each spouse should learn how to bring the other fulfillment from reliable and modest sources. Ignorance in this area is not modesty, and it causes harm. That learning includes how to initiate intimacy, how to beautify oneself for one’s spouse, and how to build the emotional closeness that physical intimacy rests on: kind words, compliments, small gestures, and attention. Many young couples expect everything to fall into place without knowledge or effort. But a spouse is a person with their own rhythm and needs, and couples come to know each other over time. Having patience in the early months and learning what brings one’s spouse comfort and fulfillment is part of living with them in kindness.
  2. Show kindness and care on both sides. Intimacy is not a duty to be discharged mechanically. Each spouse should attend generously to the other’s feelings, desires, comfort, and fulfillment. In a conversation with Jābir (rḍa), the Prophet ﷺ described the ideal of a marriage in which “you could play with her and she with you.”29 Intimacy is described as playful and mutual, not something one spouse does to the other.
  3. Remember that intimacy is rewarded. The Prophet ﷺ said: “And in the intimacy of one of you [with the spouse] there is charity,” explaining that just as fulfilling desire unlawfully brings sin, fulfilling it lawfully brings reward.30 Approached with good intention, intimacy between spouses is an act of worship and a means of keeping each other chaste.
  4. Talk to each other. Many problems in this area come from silence and embarrassment. Spouses should be able to speak about their needs honestly and gently, without shame. Modesty in public speech does not mean silence between husband and wife.
  5. Treat valid excuses as real, not as pretexts. Illness, injury, pain, and genuine exhaustion are valid reasons for a spouse to be excused. Pain during intimacy or erectile difficulty is a matter of inability, not neglect: Allāh ﷻ does not burden a soul beyond its capacity.31 Where a difficulty can be treated, a spouse should seek treatment. Intercourse is forbidden during menstruation and postnatal bleeding, though other forms of closeness remain permitted; it is also forbidden during the daytime in Ramaḍān, in iḥrām, and in iʿtikāf. The obligation on each spouse is according to ability, and neither may demand intimacy in a way that harms the other. At the same time, an excuse must be genuine. If one spouse is “too tired” nearly every night for months, that is no longer an excuse but a sign of a problem, whether of workload, health, sleep, resentment, or the relationship itself. Both spouses owe it to each other to find and address that problem, rather than let it harden into a marriage without intimacy.
  6. Never use force or pressure. No spouse may use force, threats, or emotional or physical pressure to obtain intimacy. One of the foundational maxims of the Sharīʿah is that harm must be removed,32 drawn from a ḥadīth, “There is to be no harm and no reciprocating harm,”33 and intimacy obtained by coercion harms the spouse, the marriage, and the one who coerces. A spouse who is refused without excuse has been wronged, but the way forward is the path set out here: honest conversation, help, mediation, and if necessary, the remedies the Sharīʿah provides.
  7. Do not treat desire as a defect in either spouse. A husband’s strong desire is not shameful. Allāh ﷻ created it and made marriage its lawful home, and the Prophet ﷺ told a man stirred by the sight of a woman to go to his wife.34 Within marriage, sexual desire should not be suppressed, but like any right, it should be exercised with consideration. At the same time, a man’s lesser desire is not a measure of his manhood. It is sometimes said that because the Prophet ﷺ visited all his wives in a single day and night,35 a man’s worth lies in the strength of his stamina. But the example of the Prophet ﷺ in marriage also includes his gentleness, his help in the home, his patience, and his attention to his wives’ feelings, and whoever imitates one part and ignores the rest has not followed his example. Likewise, a wife’s desire is neither unfeminine nor abnormal. Neither spouse should shame the other for wanting intimacy more or less often. Such differences are normal, and spouses work through them with patience and honest conversation.
  8. Seek help when there is a problem. Difficulties affecting intimacy are common and often treatable. They include low desire, difficulty with arousal or performance, pain during intimacy, the physical and emotional changes that follow childbirth, and compulsive pornography use. A spouse who is struggling is not necessarily unwilling, and a spouse who is turned down is not necessarily unloved. Spouses should seek help from doctors and from qualified counselors who respect their faith, and there is no shame in doing so. Where a spouse faces coercion, threats, or violence, safety comes first: seek help from domestic-violence services and trusted community leaders.
  9. Seek mediation if the problem continues. A spouse who is persistently neglected or refused may raise the matter with a trusted imam, a family elder, or an Islamic arbitration body. Allāh ﷻ says: “Send an arbiter from his family and an arbiter from her family.”36
  10. Seek a judicial remedy as a last resort. Where a husband’s neglect is prolonged and deliberate and causes his wife harm, she may seek separation through an Islamic judicial process. The Mālikī and Ḥanbalī schools recognize this as grounds for judicial separation on account of harm, and if the marriage was consummated, her full dower (mahr) is hers to keep and any deferred portion becomes due; unlike khulʿ, she does not return it. Separation is a last resort, but it is a right the Sharīʿah gives her.

Objections and Responses

Objection 1: The aḥādīth emphasize this right for the husband alone

The Prophet ﷺ said:

إِذَا دَعَا الرَّجُلُ امْرَأَتَهُ إِلَى فِرَاشِهِ فَأَبَتْ فَبَاتَ غَضْبَانَ عَلَيْهَا لَعَنَتْهَا الْمَلَائِكَةُ حَتَّى تُصْبِحَ

“If a man calls his wife to his bed and she refuses, so that he spends the night angry with her, the angels curse her until morning.”37

Response. The ḥadīth is authentic, and its warning is severe and must be taken seriously: a wife who refuses her husband without a valid excuse is sinning.

However, scholars have consistently read the ḥadīth as addressing refusal without a valid excuse. Al-Nawawī (rḥ) comments on the ḥadīth that it is forbidden for her to refuse her husband’s bed “without a legitimate excuse.”38 The ḥadīth is not describing a wife who is ill, in pain, or genuinely exhausted. Scholars have always weighed all obligations in light of ability.

Establishing his right also does not negate hers. Allāh ﷻ says that wives “have [rights] similar to those [owed] by them,”39 and the Prophet ﷺ said plainly, “Your wife has a right over you.” This ḥadīth addresses a wife who refuses, and the texts above address a husband who neglects. Both must be honored. The ḥadīth also specifies that he “spends the night angry with her,” and Ibn Ḥajar al-ʿAsqalānī (rḥ) comments that the blame does not attach to her “if he began by shunning her, wronging her.”40 The ḥadīth is a warning to a wife about her own conduct before Allāh ﷻ. It is not a tool for a husband to extract intimacy from a wife who is exhausted or whom he neglected, just as the texts on her right are not a tool for her to excuse refusing him.

Objection 2: A spouse never needs a reason to say no

“Each person’s body is their own. No one owes an explanation for declining intimacy, and intimacy under pressure harms everyone involved.”

Response. Much of this is true, and Islam affirms it. A spouse’s body is not the other’s property. No one may be treated as an object, and intimacy obtained under pressure is a harm the Sharīʿah forbids. But marriage is also a covenant in which each spouse has freely given the other a claim. Because that claim is real, refusing it without reason is a wrong, by a wife or a husband, for which one answers before Allāh ﷻ. A spouse who is unable or unwell should say so, and the other should accept it with mercy.

Objection 3: “Men have a degree over women”

“The same verse says that men have a degree over women,41 so the wife’s rights are lesser.”

Response. The “degree” does not cancel the rights stated in the same verse. It refers to a husband’s greater responsibility or his forbearance, not a license to neglect. Ibn ʿAbbās (rḍa), whose words on this verse we quoted above, said: “I do not like to exact every right I have over her, because Allāh says: ‘And men have a degree over them.’”42 Al-Ṭabarī (rḥ) judged this the best interpretation: the degree is the husband’s forbearance in overlooking some of what his wife owes him, while fulfilling everything he owes her.

Objection 4: Only the husband’s desire matters in Islam

“Islam addresses men’s needs. The Prophet ﷺ stressed the wife’s response because men’s needs are far greater, and a woman who expresses desire is less feminine.”

Response. Emphasis is not exclusivity, and desire varies greatly between individuals: many wives want intimacy more than their husbands do. The Qurʾān limited a husband’s abstention to protect the wife, the Prophet ﷺ corrected ʿAbdullāh bin ʿAmr (rḍa) on his wife’s behalf, ʿUmar (rḍa) arranged military service around what wives could bear, and the jurists protected her fulfillment. The women of the Companions asked about such matters openly. Umm Sulaym (rḍa) prefaced her question about a woman’s body with “Allāh is not shy of the truth,”43 and ʿĀʾishah (rḍa) praised the women of the Anṣār, whose modesty did not stop them from learning their religion.44 They were not rebuked as unfeminine. A woman’s desire is part of the nature Allāh ﷻ gave her, and the Sharīʿah protects it, just as it protects his. A husband who tells his wife that something is wrong with her for wanting him is mistaken about his religion as well as about her.

Objection 5: This is a private matter, not a matter of fiqh

“What happens between husband and wife is private. It is not appropriate for a religious ruling.”

Response. It is private, and it should be spoken of with modesty. But the Qurʾān itself legislates in this area, the Prophet ﷺ answered questions about it, and the Companions brought their cases about it to the Prophet ﷺ and to ʿUmar (rḍa). Privacy is not a reason to leave Muslims ignorant of their rights and duties, especially when silence allows real harm to continue.

Closing

A wife has a right to intimacy in marriage, just as her husband does. Each must fulfill the other’s right according to what is fitting, in light of the other’s need and one’s own ability. A husband who persistently neglects his wife without a valid excuse sins, just as a wife who refuses her husband without a valid excuse sins, and neither may withhold intimacy to punish the other or obtain it through force, threats, or pressure. Above all, intimacy is not a ledger of rights but a means by which spouses find tranquility in one another. May husbands and wives give each other this right with kindness and generosity, for in it there is chastity and reward, and through it, Allāh ﷻ places affection and mercy between them.

And Allāh ﷻ knows best.

  1. Sūrah al-Baqarah, Āyah 228. https://quran.com/2/228 ↩︎
  2. Al-Muṣannaf by Ibn Abī Shaybah 4/196, no. 19263 https://app.turath.io/book/9944?page=21692 ↩︎
  3. Sūrah al-Baqarah, Āyah 187. https://quran.com/2/187 ↩︎
  4. Sūrah al-Nisāʾ, Āyah 19. https://quran.com/4/19 ↩︎
  5. Sūrah al-Rūm, Āyah 21. https://quran.com/30/21 ↩︎
  6. Sūrah al-Baqarah, Āyāt 226-227. https://quran.com/2/226-227 ↩︎
  7. Al-Durr al-Mukhtār by al-Ḥaṣkafī, with Ibn ʿĀbidīn’s Radd al-Muḥtār (Dār al-Fikr) 3/202-203 https://app.turath.io/book/21613?page=1484 ↩︎
  8. Ṣaḥīḥ al-Bukhārī 5052 https://sunnah.com/bukhari:5052 ↩︎
  9. Ṣaḥīḥ al-Bukhārī 5199 https://sunnah.com/bukhari:5199; see also 1975 https://sunnah.com/bukhari:1975 ↩︎
  10. Ṣaḥīḥ al-Bukhārī 1968 https://sunnah.com/bukhari:1968 ↩︎
  11. Musnad Aḥmad 25893 and 26308 https://app.turath.io/book/25794?page=22022; Sunan Abī Dāwūd 1369 https://sunnah.com/abudawud:1369 ↩︎
  12. Al-Muṣannaf by ʿAbd al-Razzāq 7/148-149, nos. 12586-12588 https://app.turath.io/book/13174?page=13637 ↩︎
  13. Al-Mughnī by Ibn Qudāmah (Dār ʿĀlam al-Kutub) 10/237-238 https://app.turath.io/book/6910?page=5198 ↩︎
  14. Al-Muṣannaf by ʿAbd al-Razzāq 7/151-152, nos. 12593-12594 https://app.turath.io/book/13174?page=13645 ↩︎
  15. Al-Mughnī by Ibn Qudāmah (Dār ʿĀlam al-Kutub) 10/82 https://app.turath.io/book/6910?page=5043 ↩︎
  16. Al-Mughnī by Ibn Qudāmah (Dār ʿĀlam al-Kutub) 10/239 https://app.turath.io/book/6910?page=5200 ↩︎
  17. Muntahā al-Irādāt by Ibn al-Najjār 4/180-181 https://app.turath.io/book/13664?page=1784; Kashshāf al-Qināʿ by al-Buhūtī 12/87-88 https://app.turath.io/book/622?page=5557 ↩︎
  18. Al-Tāj wa al-Iklīl by al-Mawwāq (Dār al-Kutub al-ʿIlmiyyah) 5/416, citing al-Mudawwanah https://app.turath.io/book/21611?page=1959 ↩︎
  19. Mukhtaṣar Khalīl, Bāb al-Īlāʾ https://app.turath.io/book/11355?page=165 ↩︎
  20. Badāʾiʿ al-Ṣanāʾiʿ fī Tartīb al-Sharāʾiʿ by al-Kāsānī (Dār al-Kutub al-ʿIlmiyyah) 2/331 https://app.turath.io/book/8183?page=654 ↩︎
  21. Al-Mughnī by Ibn Qudāmah 10/239 https://app.turath.io/book/6910?page=5200; Tuḥfat al-Muḥtāj by Ibn Ḥajar al-Haytamī (al-Maktabah al-Tijāriyyah al-Kubrā) 7/440 https://app.turath.io/book/9059?page=3284 ↩︎
  22. Tuḥfat al-Muḥtāj by Ibn Ḥajar al-Haytamī 7/440 https://app.turath.io/book/9059?page=3284 ↩︎
  23. Iḥyāʾ ʿUlūm al-Dīn by al-Ghazālī (Dār al-Maʿrifah) 2/50 https://app.turath.io/book/9472?page=410 ↩︎
  24. Majmūʿ al-Fatāwā by Ibn Taymiyyah (Majmaʿ al-Malik Fahd) 32/271 https://app.turath.io/book/7289?page=15873 ↩︎
  25. Al-Mughnī by Ibn Qudāmah 10/228, 230 https://app.turath.io/book/6910?page=5189 ↩︎
  26. Badāʾiʿ al-Ṣanāʾiʿ fī Tartīb al-Sharāʾiʿ by al-Kāsānī 5/126 https://app.turath.io/book/8183?page=1259 ↩︎
  27. Al-Mughnī by Ibn Qudāmah 10/233 https://app.turath.io/book/6910?page=5194 ↩︎
  28. Iḥyāʾ ʿUlūm al-Dīn by al-Ghazālī (Dār al-Maʿrifah) 2/50 https://app.turath.io/book/9472?page=410 ↩︎
  29. Ṣaḥīḥ al-Bukhārī 5080 https://sunnah.com/bukhari:5080; Ṣaḥīḥ Muslim 715 https://sunnah.com/muslim:715h ↩︎
  30. Ṣaḥīḥ Muslim 1006 https://sunnah.com/muslim:1006 ↩︎
  31. Sūrah al-Baqarah, Āyah 286. https://quran.com/2/286 ↩︎
  32. Al-Ashbāh wa al-Naẓāʾir by al-Suyūṭī 1/83 https://app.turath.io/book/21719?page=81 ↩︎
  33. Sunan Ibn Mājah 2341 https://sunnah.com/ibnmajah:2341 ↩︎
  34. Ṣaḥīḥ Muslim 1403 https://sunnah.com/muslim:1403a ↩︎
  35. Ṣaḥīḥ al-Bukhārī 268 https://sunnah.com/bukhari:268 ↩︎
  36. Sūrah al-Nisāʾ, Āyah 35. https://quran.com/4/35 ↩︎
  37. Ṣaḥīḥ al-Bukhārī 3237 https://sunnah.com/bukhari:3237; Ṣaḥīḥ Muslim 1436 https://sunnah.com/muslim:1436d; see also Ṣaḥīḥ al-Bukhārī 5194 https://sunnah.com/bukhari:5194 ↩︎
  38. Sharḥ Ṣaḥīḥ Muslim by al-Nawawī (Dār Iḥyāʾ al-Turāth al-ʿArabī) 10/7-8 https://app.turath.io/book/1711?page=2122 ↩︎
  39. Sūrah al-Baqarah, Āyah 228. https://quran.com/2/228 ↩︎
  40. Fatḥ al-Bārī by Ibn Ḥajar al-ʿAsqalānī (Dār al-Maʿrifah) 9/294 https://app.turath.io/book/1673?page=5383 ↩︎
  41. Sūrah al-Baqarah, Āyah 228. https://quran.com/2/228 ↩︎
  42. Jāmiʿ al-Bayān by al-Ṭabarī (ed. Shākir) 4/535, no. 4776 https://app.turath.io/book/43?page=2262 ↩︎
  43. Ṣaḥīḥ al-Bukhārī 130 https://sunnah.com/bukhari:130 ↩︎
  44. Ṣaḥīḥ Muslim 332 https://sunnah.com/muslim:332c ↩︎
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