A Woman Is Obliged To Cover Her Face, By Zayd Al-Madkhalee

Any person with common sense will not doubt that… the face is the chief area of temptation, thus it is an obligation to cover it… Men and women should keep their hearts pure, and this cannot be accomplished except by preventing the means that lead to fornication and shutting down its avenues, the greatest of which is encountering a woman and enjoying a look at her uncovered face, (perhaps) with decorated eyes, arched eyebrows, and dyed fingernails. So fear Allaah O you who call to the unveiling of women, and fear a day that Allaah has prepared for Recompense…

Whoever claims that a woman has the right to uncover her face and hands in front of male-strangers, he has steered away from the truth and correctness. If he is form those who are qualified to make investigations and ijtihaad (come up with rulings), and he is free from deviations, then he receives the reward for his ijtihaad, and his error is pardoned.

However, it is not permissible to follow him in that opinion. But if he is not from this kind of people, then none of his opinions and arguments should be given any regard since the truth has more right to be followed (than individuals).

[Taken from “Four Essays On The Obligation Of Veiling” Ch.4: The Obligation Of Veiling The Hands And Face, by Sh. Zayd Ibn Muhammad Ibn Haadee Al-Madkhalee, Pp. 81-82]

2 thoughts on “A Woman Is Obliged To Cover Her Face, By Zayd Al-Madkhalee

  1. evedence presents common sense like when we wash for prayer, you would think we need to wipe the bottom of the socks but it’s the oposite. And scholars such as Albaani have the opinion that it is not obligitory but a strong sunnah so we should not think that he does not have common sense but we should look at all the evidence and choose for the sake of Allah with good intentions and keep ourselves save from harm or doing wrong


    Apart from the deficiencies of the woman, she is also has ten ‘awrat. The Encyclopedia of Islam defines ‘awrah as pudendum that is “the external genitals, especially of the female. [Latin pudendum (literally) a thing to be ashamed of]”[1]
    “Ali reported the Prophet saying: ‘Women have ten (‘awrat). When she gets married, the husband covers one, and when she dies the grave covers the ten.” [2]
    And according to the following Hadith, women not only have ten ‘awrat, but the woman herself is perceived as ‘awrah :
    “The woman is ‘awrah. When she goes outside (the house), the devil welcomes her.” [3]
    (This Hadith is classed as ‘Sahih’ that is sound or faultless.) So going outside the house is a form of exposure of the ‘awrah; a thing that delights the devil.
    This is why women are discouraged from going outside the house, even to pray in the mosque, as the following Hadith indicates.
    “A woman is closest to God’s face, if she is found in the core of her house. And the prayer of the woman in the house is better than her prayer in the mosque.” [4]
    (This Hadith is classed as ‘Hassan’, that is approved.)
    Dr. Buti a modern scholar said,
    “Muslim teachers unanimously agreed in every generation that the woman should cover all her body except her hands and face that is without any make up, from strangers.” [5]
    While the followers of Hanbal and some followers of Shafi’i consider even the hand and the face to be ‘awrah, and therefore should be covered. [6]
    “And those who allow the woman to show her hand and face -the Malikiyah and Hanafiyah- do so with the provision that make up will not be used, but if the woman’s face is naturally beautiful, then she must cover her face for fear of being a temptation to men.” [7]
    Dr. Buti gives the reason behind the wearing of the Hijab.
    “Allah, the most high, decreed that the woman should be veiled. He did so in protecting the chastity of the men who might see her, and not in protection of the chastity of the woman from the eyes of those who look at her.” [8]

    The character of women is likened to a rib, crooked.
    Bukhari reported the following Hadith:
    “The woman is like a rib; if you try to straighten her, she will break. So if you want to get benefit from her, do so while she still has some crookedness.” [9]

    This Hadith is classed as agreed upon.
    Another Hadith attributes this crookedness to the act of creation because the woman was created from man’s rib.[10] This crookedness then is inherent and incurable, the man has to live with it and make the most out of it. This belief is accepted not only by the masses but by celebrated scholars such as Imam Shafi’i who said:
    “three [persons] if you esteem them they will dishonour you and if you dishonour them they will esteem you : the woman, the servant and the Nabatea.” [11]
    and Ghazali who said:
    “If you relax the woman’s bridle a tiny bit, she will take you and bolt wildly. And if you lower her cheek-piece a hand span, she will pull you an arm’s length … Their deception is awesome and their wickedness is contagious; bad character and feeble mind are their predominant traits … Mohammad said[36] : ‘The likeness of a virtuous woman amongst women is like a red beaked crow among a hundred crows.” [12]
    Thus it is believed that virtuous women are rare and their crookedness is as natural as the crooked rib.
    In spite of all these deficiencies Ghazali found some redeeming features in women:
    “[A man’s wife] fears him, while he fears her not, a kind word from him satisfies her, where nothing of hers has importance in his eyes, it is she who must tolerate the presence of concubines, and it is she who worries when he is ill whereas even her death would leave him indifferent.” [13]
    1. The World Book Dictionary.
    2. Kanz-el-‘Ummal, Vol. 22, Hadith No. 858. See also Ihy’a ‘Uloum ed-Din by Ghazali, Dar al-Kotob al-‘Elmeyah, Beirut, Vol II, Kitab Adab al-Nikah, p. 65.
    3. Ihy’a ‘Uloum ed-Din by Ghazali, Dar al-Kotob al-‘Elmeyah, Beirut, Vol II, Kitab Adab al-Nikah, p. 65. Reported by Tirmizi as a true and good Ahadith.
    4. Ibid., p. 65.
    5. Dr. Mohammad Sa’id Ramadan al-Buti, Ela kul Fataten Tu’min be-Allah, Mu’asasat ar_Risalah, Beirut, 1987, Eighth edition, p. 41,42.
    6. Ibid., p. 43.
    7. Ibid., p. 47,48.
    8. Ibid., p. 98.
    9. Sahih Bukhari, Arabic-English translation, vol. VII Hadith No. 113.
    10. Ibid., Hadith No. 114.
    11. Ihy’a ‘Uloum ed-Din by Ghazali, Dar al-Kotob al-‘Elmeyah, Beirut, Vol II, Kitab Adab al-Nikah, p. 51.
    12. The authority of that Hadith is classed as Sahih. It is quoted by Ahmad and al-Nisa’i
    13. Ihy’a ‘Uloum ed-Din by Ghazali, Dar al-Kotob al-‘Elmeyah, Beirut, Vol II, Kitab Adab al-Nikah, p. 51.
    Al-Ghazali, Nasihat al-Muluk, as quoted in: Essid, Yassine, A critique of the origins of Islamic economic thought, E.J. Brill, Leiden, New York, Koln, 1995, p. 205.

    A Muslimah And Her Home
    The Prophet (Sallallaahu aayhi wa sallam) said “The deen is naseehah (Sincere advice).” [Muslim, Abu Dawud & Nisa’e] …and this is simply some naseeha.
    A woman is closest to Allaah when she is in her home.
    The Prophet (peace and blessings of Allaah be upon him) said: “Woman is ‘awrah, and if she goes out, the shaytaan raises his hopes (of misguiding her). She is never closer to Allaah than when she stays in her house.” [Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani in al-Silsilah al-Shaheehah, no. 2688]
    Why? Because she is a fitna.
    The Prophet (Saw) said, “I did not leave any fitna more harmful than the fitna of women upon men.” [Bukhari & Muslim]
    Even in her home, she must not be alone with a non-mahram.
    Umar (ra) reported that the Prophet said, “A man shall never keep alone with a woman except that the third between them is the Shayton.” [Tirmidhi]
    When times call for it, and a women needs to go out, she should stay far away from men as possible, closely clinging onto the sides of the wall, not in the open.
    Hamza bin Abu Usaid Ansari transmitted through his father that the Prophet was coming out of the Masjid when he found that the men and women had got mixed up. He asked the women to go behind and said, “It is not proper for you to walk in the middle of the street. You should walk on the edge of the street.” After this command, women walked so near the walls of the houses that their long sheets (over-garments) sometimes got stuck into the walls. [Abu Dawud]
    In the masjid, the last row is the best for her. Why? Because this way she is away from men.
    Abu Hurayrah said that the Prophet (May peace and blessings be upon him) said: “The best of the men’s rows is the first and the worst is the last, and the best of the women’s rows is the last and the worst in the first.” Narrated by Muslim under No. 664. (Because they are away from men)
    However their houses are better for them.
    And he (peace and blessings of Allaah be upon him) said concerning a woman’s prayer in the mosque: “Their houses are better for them.” Narrated by Abu Dawood (567) and classed as saheeh by al-Albaani in Saheeh Abi Dawood. ”
    And the prayer in the masjid is rewarded, yet still their homes are better for them, so what about going out for less important things?
    In the corner of her room is the best place for her (in her home).
    Umm Humaid Sa’idiyya(raa) reported, She asked, “Oh Prophet of Allah, I desire to offer prayers under your leadership.”
    The Holy Prophet said, “I know that, but your offering the prayer in a corner is better than your offering it in you closet and your offering the prayer in your closet is better than offering it in the courtyard of your house, and your offering the prayer in the courtyard is better than offering it in the neighboring Masjid, and your offering it in the neighboring Masjid is better than your offering it in the biggest Masjid of the town.” [Ahmad & Tabarani]
    Even if she is next door to the ka’bah, her home is still better for her.
    Shaykh Ibn ‘Uthaymeen said:
    The Sunnah indicates that it is better for a woman to pray at home, no matter where she is, whether she is in Makkah or elsewhere. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Do not prevent the female slaves of Allaah from coming to the mosques of Allaah, but their houses are better for them.”
    He said that when he was in Madeenah, even though prayer in the Prophet’s Mosque brings more reward, because a woman’s prayer in her own house is more covering for her and farther removed from temptation (fitnah), so if she is in her house then this is preferable and is better.
    [See Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, vol. 1, p. 207. See also Question # 3457.]
    When a woman does go out, Shaytaan beautifies her (in the eyes of men)
    Abu Ahwas from Abdullaah who said that the Messenger (salallaahu ‘alaihi wa sallam) said: “The women is object of concealment, when she leaves the house, Shaytaan (the Devil) beautifies her” [Tirmidhi 1173, Ibn Khuzaymah 1685-1687, Tabaraani 10/132, Abdur-Razaak 5116, authenticated Sahih by Shaykh Al-Albaani in Sunan of At-Tirmidhi 1173]
    She is an adulteress if she wears perfume out of the house.
    Abu Moosa Al-Ash’ari reported that Allaah’s Messenger said, “Every eye commits zina (fornication). And when a woman wears perume and then passes by a gathering of men (so they smell her perfume), she is an adulteress (by that).” [Tirmidhi, Abu Dawud, Nasaa’i and Ahmad. Classified saheeh by Shyakh Al-Albaani]
    Don’t even ask about a woman who beautifies herself for other than her husband!
    Fadala Ibn Ubayd reported that the Messenger of Allaah said, “Do not ask about three; … (and third) A woman whose husband is absent and who has suficient provisions and then she displays her adornment to strangers and mixes freely.” [Ahmad, Al-Haakim and others. Classified saheeh by Shaykh AL-Albaani and Imam Muqbil]
    A woman’s real responsibility is in her home.
    From ‘Umar (radiyallaahu ‘anhu) who said that Allaah’s Messenger (salallaahu ‘alaihi wa sallam) said:
    “Each of you is a guardian and is responsible for those whom he is in charge of.
    So the ruler is a guardian and is responsible for his subjects;
    a man is the guardian of his family and is responsible for those under his care;
    a woman is a guardian of her husband’s home and is responsible for those under her care;
    a servant is the guardian of his master’s wealth and is responsible for that which he is entrusted with;
    and a man is the guardian of his father’s wealth and is responsible fore what is under his care.
    So each one of you is a guardian and is responsible for what he is entrusted with.“
    [Reported by al-Bukharee (Eng. Trans. 9/189/no.252) and Muslim (Eng. Trans. 3/1017/no.4496)]
    The basic principle is that a woman should remain at home, and not go out except for necessary purposes.
    “And stay in your houses, and do not display yourselves like that of the times of ignorance” [al-Ahzaab 33:33].
    Although this is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), it also applies to the believing women. It is only addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) because of their honour and status with the Messenger of Allaah (peace and blessings of Allaah be upon him), and because they are examples for the believing women.
    It is becoming common for some women to wear short and tight clothes which show off their charms and which may be sleeveless or show the chest or back, so that the woman is virtually naked. When we try to advise them, they say that they only wear these clothes in front of other women, and that the ‘awrah of a woman in front of other women is the area from the navel to the knee. What is the ruling of Islam, in your opinion, with evidence from the Qur’aan and Sunnah, on this matter and on wearing these kind of clothes in front of mahrams? May Allaah reward you with good on behalf of the Muslims, men and women, and make your reward great.

    Answer :

    Praise be to Allaah.

    In response to this it might be said that it is reported in a saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said:

    “There are two types of the people of Hell whom I have not seen yet. People with whips like the tails of cattle, with which they strike the people, and women who are clothed yet naked, walking with an enticing gait. They will not enter Paradise nor even smell its fragrance, although its fragrance may be detected from such and such a distance.”

    The scholars interpret “clothed yet naked” as referring to women who wear tight clothes or light clothing that does not cover what is beneath it, or short clothes. Shaykh al-Islam (Ibn Taymiyah) mentioned that what women wore inside their houses at the time of the Prophet (peace and blessings of Allaah be upon him) covered everything from the heel of the foot up to the palm of the hand. All of this was covered when they were inside the house, and when they went out to the market, it was known that the women of the Sahaabah used to wear loose garments which would drag along the ground. The Prophet (peace and blessings of Allaah be upon him) allowed them to let it trail up to a cubit, but no more than that.

    With regards to the doubts that some women have, concerning the words of the Prophet (peace and blessings of Allaah be upon him), “Let no woman look at the ‘awrah of another woman and let no man look at the ‘awrah of another man; the ‘awrah of a woman in front of another woman is from the navel to the knee”, which they interpret as indicating that women may wear short clothes – the Prophet (peace and blessings of Allaah be upon him) did not say that it is sufficient for women’s clothing to cover the area from the navel to the knee, so this cannot be used as evidence. What he did say was that no woman should look at the ‘awrah of another woman, so he forbade them to look, because the ‘awrah of the woman who is wearing loose clothing may sometimes be exposed when answering the call of nature or for some other reason, so the Prophet (peace and blessings of Allaah be upon him) forbade women to look at one another’s ‘awrahs.

    Because the Prophet (peace and blessings of Allaah be upon him) said that no man should look at the ‘awrah of another man, does this means that the Sahaabah wore izaars (waist wrappers) or trousers only between the navel and the knee? Does anyone think that women can go to meet other women wearing nothing but clothes that cover her from the navel to the knee? No one would say such a thing. That only happens among the kaafir women. The confusion that some women feel has no basis; what some women understand from this hadeeth is not correct. The meaning of the hadeeth is clear. The Prophet (peace and blessings of Allaah be upon him) did not say that women’s clothing should cover only the area between the navel and the knee. Women have to fear Allaah and feel that sense of modesty which is part of the nature of women and which is part of faith, as the Prophet (peace and blessings of Allaah be upon him) said:

    “Modesty is a branch of faith.” And it is said in the proverbial sense, “more shy than the virgin in her seclusion.” It was not even known among the women of the jaahiliyyah to cover only the area from the navel to the knee, such a thing was not known among either women or men; do these women want the Muslim women to be even worse in appearance than the women of the jaahiliyyah?

    In conclusion: the clothing is one thing and looking at the ‘awrah is another thing. With regard to clothing and what a woman wears in front of other women, it is prescribed for her to cover everything from the palm of the hand to the heel of the foot, but if a woman needs to pull up her dress in order to do some work etc., she may pull it up to her knees, and if she needs to roll up her sleeves to the upper arms she may do that too, if she only does it as much as is necessary. But if this is the way she usually dresses, then that is not allowed. The hadeeth does not indicate this under any circumstances at all, hence it addresses the one who is looking, not the one who is looked at. The Prophet (peace and blessings of Allaah be upon him) was not referring to how women should dress; all he was referring to was the ‘awrah. He did not say that women’s dress may cover only the area between the navel and the knee, as these women mistakenly think.

    With regard to mahrams, they may see as much as another woman may see, i.e., it is permissible for a woman to uncover in front of a mahram what she uncovers in front of other women, so she may uncover her head, neck, feet, hands, forearms, calves, etc, but she should not wear short clothes.

    From the Fatwas of Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen for al-Daw’ah magazine, issue # 1765, page 55 (www.islam-qa.com)
    Are a Woman’s Breasts Part of her Awra in front of Mahram Men?

    Question #: q-13525475

    Date Posted: 2006-09-18


    Your answer on the female awra in front of her mahram’s seems to suggest she can expose her chest (breasts) to her mahram (father, brother, son etc). Please clarify as this is causing confusion.

    In the name of Allah, Most Compassionate, Most Merciful,

    As you rightly point out, it was stated in an earlier detailed article that the nakedness (awra) of a woman in front of her Mahram men (unmarriageable kin) such as the father, brother, son, paternal uncle (father’s brother), maternal uncle (mother’s brother), father in-law, grandson, husband’s son (from another marriage) and son in-law consists of the area between the navel and knees (including the knees) and the stomach and back. It was also stated that as a consequence it will be permissible for a woman to expose her head, hair, face, neck, chest, shoulders, hands, forearms, and legs from below the knees in front of Mahram men and impermissible to expose the stomach, back or any area which is between the navel and knees. This ruling was based on the verse of Surah al-Nur (24-31) as explained by the Hanafi jurists (fuqaha) in al-Fatawa al-Hindiyya, 5/328, al-Hidaya, 4/461 and elsewhere.

    As you can see, the chest has also been included in the parts of the body that may be exposed in front of Mahram males, with only the stomach and back added to the area between the navel and knees (with the knees included) in being considered as part of the nakedness. This leaves us with the question as to what is exactly meant by the stomach and back, and what is intended by the chest not being part of the nakedness (awra).

    The prominent Hanafi jurist, Imam Ibn Abidin (Allah have mercy on him) provides us with answers to these two questions in his authoritative work, Radd al-Muhtar. He states:

    “The ‘stomach’ is the soft part from the front, and the ‘back’ is its counterpart from the rear, as mentioned in al-Khaza’in (m: name of a book). Al-Rahmati said: “The back is that which is parallel to the stomach from below the chest till the navel…meaning the area (from the rear) which is parallel to the chest is not part of the nakedness (awra).” This indicates that the chest and the area which is parallel to it from the back are not included in the Awra and that the breasts are also not included in the Awra…..And there is no doubt that it is permitted to look at the chest and breasts of a Mahram woman.” (Radd al-Muhtar 1/404-405)

    In this text, Imam Ibn Abidin (Allah have mercy on him) expounds on the issue of a slave-woman’s Awra. He states here and in another chapter of his work that the Awra of a slave-woman (excluding one’s own) is similar to the Awra of a Mahram woman, in that it is permissible to see of a slave-woman that which is permitted to see of a Mahram woman. The area between the navel up to and including the knees was understandable but there was a need to define the stomach and back. As such, he clarifies what precisely is meant by the stomach and back and stipulates clearly that the chest including the breasts and the area parallel to the chest from the back are not considered to be part of the Awra of a slave-woman and a Mahram. Thus, strictly speaking, it is not necessary for a woman to cover these parts in front of a Mahram male.

    Similarly, it is stated in al-Fatawa al-Hindiyya:

    “It is okay for a man to see from his mother, mature daughter, sister and all other Mahram women such as grandmothers, grandchildren, paternal and maternal aunts, at their: hair, chest, locks, breasts, forearms (shoulders) and shins. It is not permissible to look at their back, stomach and the area between the navel and (including the) knees.”(Al-Fatawa al-Hindiyya, 5/328)

    Imam Abd al-Hay al-Lakhnawi (Allah have mercy on him) states in his al-Si’aya:

    “The jurists (fuqaha) have declared that it is permissible for a man to look at those body-parts of another’s slave-woman which he is allowed to look at of his own Mahram women, and it is clear that he is allowed to look at the chest and breasts of his Mahram women…” (al-Si’aya fi Kashf ma fi Sharh al-Waqaya, 2/71)

    In light of the aforementioned texts related from the reliable works in Hanafi Fiqh, it is clear that, strictly speaking, the breasts of Mahram women such as sisters, mothers and daughters are not considered to be part of their nakedness (awra). Their Awra in front of their Mahrams is restricted to the area in between the navel and knees, the stomach and back. The chest and breasts are not included in the stomach.

    Having said that, it should always be remembered that a legal ruling also has a spirit attached to it. What the jurists (fuqaha) have explained is the basic and absolute minimum that a woman must cover in the presence of Mahram men. However, this does not mean she goes around the house exposing her legs chest and breasts, just like a man is not supposed to wonder around in front of his sister and daughter bare-chested. As such, although the chest and breasts are not in strict terms part of her Awra in front of Mahram men, the spirit of Shariah requires that she does not expose these parts unless there is a genuine need.

    Moreover, the Fuqaha have stressed that in a case where there is fear of temptation (fitna) or desire (shahwa) on either side, it will be necessary for a woman to cover up in front of Mahrams. As such, if there is any such fear, it will not be allowed for a woman to expose her chest, breasts, legs, etc even in front of Mahrams, neither will it be permissible for a Mahram man to see or touch these areas of her body. (See: al-Lubab fi Sharh al-Kitab, 3/218).

    In conclusion, strictly speaking the breasts of a woman are not considered to be part of her Awra in the presence of her Mahrams, but the spirit of Shariah, religious propriety (adab) and local customs/norms (urf) require that she does not expose them unless there is a genuine need. If there is a fear of any sexual desire, then it will become necessary for her to cover up even in front of Mahram males.

    And Allah knows best

    Muhammad ibn Adam
    Darul Iftaa
    Leicester , UK
    Two Husbands In The House

    Two Husbands In The House
    Many women -because of feminism – don’t obey their husbands – which is sinful.
    Some practising sisters – they are not realising that they should obey their husbands. Allah’s Messenger said [meaning];
    «لَوْ كُنْتُ آمِرًا أَحَدًا أَنْ يَسْجُدَ لِأَحَدٍ، لَأَمَرْتُ الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا، مِنْ عِظَمِ حَقِّهِ عَلَيْهَا»
    “If I were to command anyone to prostrate before anyone, I would have commanded the wife to prostrate before her husband, because of the enormity of his right upon her.”
    There are so many other ahadeeth on the rights of the husband from the wife.
    A [non muslim] Noble Prize winner said;
    The Economical and Social crisis within the western world is due to the both husbands not playing the role they should play.
    Meaning: the husband should provide for the family, and the woman should help the husband in the home to raise the children and the household.
    He said; the husband should play his major role, and the wife should play her major role in the house and provide for the children etc. Once each party plays their role, a complimentary relationship will form. The husband is the provider for the house, and the wife uses this provision to grow the fruits (i.e. children).
    A Wife as a Companion
    It is the nature of the man; when he comes back home from work, he is tired and frustrated – and he wants to see his wife looking at him, smiling and caring for him and giving him attention. If he comes home from work and sees his wife on the phone, or the internet, or her attention isn’t on him in a good way – he will feel frustrated. He will feel that his wife is not for him, and due to this – problems start. Even a small thing will become a major thing because he will be ready to argue due to his previous frustration.
    Sometimes women might think they’ve done nothing wrong, not knowing the root of the problem. Men have emotional needs, and these are fulfilled when we see our wives next to us and on our side, and this is what brings his happiness.
    By not obeying the husband, he feels that she is an opposition to him, someone who wants to rebel instead of being a partner in support.
    Who has more control in the home? The traditional answer would be that the husband has control of more things within the home. Whereas in reality; women have more control of the house issues. They just don’t know it.
    How? Men by nature – they don’t want to displease their wives. They don’t want wives to keep nagging. They want peace of mind in their houses. Because of this, he wants to do anything to keep her quiet, pleased etc.
    Advice to women; If you want anything from your husband, ask in a very emotionally pleasing way. You will never get anything from your husband if you act like a man with him.
    Famous saying; The man is like a ring in the wife’s fingers, she can move him wherever she wants.
    The woman cannot control her husband by lecturing/commanding or forcing him – he will hate her if she is like that. But just by a kiss, you can get whatever you want from your husband.
    Their tears affect the man more than anything, instead of them shouting, they can just cry in a humble way and that will melt the husbands heart and be more effective in putting her message across to the husband.
    Unfortunately, many women don’t like to exhert this type of etiquette, and this is what usually leads to two husbands’ being in the house who are competing against each other – causing the marriage to break down.
    Transcription of lecture [with additions & editions] “Why Marriages Fail” By, Haitham Haddad

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