Chapter 10: The Muslim Woman and Her Community/Society

Introduction

When it comes to Islamic duties, the Muslim woman is just like a man: she has a mission in life, and so she is required to be as effective, active and social as her particular circumstances and capabilities allow, mixing with other women as much as she can and dealing with them in accordance with the worthy Islamic attitudes and behaviour that distinguish her from other women.

Wherever the Muslim woman is found, she becomes a beacon of guidance, and a positive source of correction and education, through both her words and her deeds.

The Muslim woman who has been truly guided by the Qur'an and Sunnah has a refined social personality of the highest degree, which qualifies her to undertake her duty of calling other women to Islam, opening their hearts and minds to the guidance of this great religion which elevated the status of women at a remarkably early stage in their history and furnished them with a vast range of the best of characteristics which are outlined in the Qur'an and Sunnah. Islam has made the acquisition of these characteristics a religious duty for which a person will be rewarded, and will be called to account if he or she fails to attain them. These texts succeeded in making the personality of the woman who is sincere towards Allah (SWT) into a brilliant example of the decent, chaste, polite, God-fearing, refined, sociable woman.

The Muslim woman who understands the teachings of Islam stands out in every women's gathering she attends, as she demonstrates the true values of her religion and the practical application of those values by her attaining of those worthy attributes. The make-up of her distinct social character represents a huge store of those Islamic values, which can be seen in her social conduct and dealings with people. From this rich, pure source, the Muslim woman draws her own customs, habits and ways of dealing with others and she cleanses her soul and forms her own Muslim, social personality from the same source.

She has a good attitude towards others

and treats them well

The Muslim woman is of good and noble character, friendly, humble, gentle of speech and tactful. She likes others and is liked by them. By doing so, she is following the example of the Prophet (PBUH) who, as his servant Anas (RAA) reported, was "the best of people in his attitude towards others."¹

Anas (RAA) saw more than anyone else of the Prophet's good attitude, and witnessed such good attitudes that no-one could imagine it existed in any human being. He told us of one aspect of that noble attitude of the Prophet (PBUH):

Anas (RAA) said:

If good attitudes and manners among non-Muslims are the result of a good upbringing and solid education, then among Muslims such good attitudes come, above all, from the guidance of Islam, which makes good attitudes a basic characteristic of the Muslim, one which will raise his status in this world and will weigh heavily in his favour in the Hereafter. No deed will count for more on the Day of Judgement than a man's good attitude, as the Prophet (PBUH) said:

The one who sets out to explore the Islamic teachings on social issues will find himself confronted with a host of teachings that encourage every single one of these noble attitudes. This is an indication of the intense concern that Islam has to form the social personality of the Muslim in the most precise fashion. So it does not stop at mentioning generalities, but it also deals with every minor moral issue that may form individual aspects of the integrated social personality. This comprehensiveness does not exist in other social systems as it does in Islam.

The researcher who sets out to explore the character of the Muslim woman has no alternative but to examine all these texts, and to understand the guidance and legislation contained therein. Only then will he be able to fully comprehend the noble social personality that is unique to the true Muslim, man or woman.

She is truthful

The Muslim woman is truthful with all people, because she has absorbed the teachings of Islam which encourages truthfulness and regards it as the chief of virtues, whilst lying is forbidden and regarded as the source of all evils and bad deeds. The Muslim woman believes that truthfulness naturally leads to goodness, which will admit the one who practices it to Paradise, while falsehood leads to iniquity which will send the one who practices it to Hell. The Prophet (PBUH) said:

She avoids giving false statements

The true Muslim woman whose personality has been moulded by the teachings and guidance of Islam does not give false statements, because to do so is haram:

The true Muslim woman does not only strive to free herself of negative characteristics; she also seeks to offer sincere advice to every woman she comes into contact with who has deviated from the guidance of Allah (SWT) - and how many women there are who have wronged themselves and are in great need of someone to offer them sincere advice and guide them back towards the straight path which Allah (SWT) has commanded all of us to follow.

For the true Muslim woman, offering sincere advice is not just the matter of volunteering to do good out of generosity; it is a duty enjoined by Islam, as the Prophet (PBUH) said:

Therefore nasihah was one of the most important matters that Muslims pledged to observe when they swore allegiance to the Prophet (PBUH): it comes after salah and zakah, as we have seen in the hadith of Jabir ibn Abdullah quoted above.

The fact that sincere advice is mentioned in conjunction with salah and zakah in the oath of allegiance given by the great Sahabi Jarir ibn `Abdullah to the Prophet (PBUH) is an indication of its importance in the Islamic scheme of things and in deciding a person's fate in the Hereafter. It is therefore a basic characteristic of the true Muslim who is concerned about his destiny on the Day of Judgement.

In Islam, responsibility is a general duty that applies to men and women alike, each person has responsibilities within his or her own social sphere, as the Prophet (PBUH) explained:

She guides others to righteous deeds

The Muslim woman whose soul has been purified by Islam and cleansed of the stains of selfishness and love of show guides others to righteous deeds when she knows of them, so that goodness will come to light and people will benefit from it. It is all the same to her whether the good deed is done by herself or by others, because she knows that the one who guides others to do righteous deeds will be rewarded like the one who does the actual deed, as the Prophet (PBUH) said:

How many of these deadly psychological disorders are preventing good from being spread in society! For the people who are suffering from them hope that they alone will undertake good deeds to the exclusion of others, but circumstances prevent them from doing so. So goodness and benefits remain locked up waiting for the opportunity that never comes. The true Muslim, man or woman, who seeks to please Allah (SWT) and earn reward from Him is free from such disorders. The true Muslim guides people to do good deeds as soon as he or she is aware of an opportunity, and thus he or she earns a reward from Allah (SWT) equal to the reward of the one who does the good deed itself.

She does not cheat, deceive, or stab in the back

The sincere Muslim woman for whom truthfulness has become a deeply-rooted characteristic does not cheat, deceive or stab in the back, because these worthless characteristics are beneath her. They contradict the values of truthfulness, and do not befit the Muslim woman. Truthfulness requires an attitude of sincerity, straightforwardness, loyalty and fairness, which leaves no room for cheating, lying, trickery, deceit or betrayal.

The Muslim woman who is filled with the guidance of Islam is truthful by nature, and has a complete aversion to cheating, deceiving and back-stabbing, which she sees as a sign of a person's being beyond the pale of Islam, as the Prophet (PBUH) stated in the hadith narrated by Muslim:

Islam views cheating, deception and back-stabbing as heinous crimes which will be a source of shame to the guilty party both in this world and the next. The Prophet (PBUH) announced that on the Day of Resurrection, every traitor would be raised carrying the flag of his betrayal and a caller will cry out in the vast arena of judgement, pointing to him and drawing attention to him:

Their shame on the Day of Judgement will increase when they see the Prophet (PBUH), who is the hope of intercession on that great and terrible Day, standing in opposition to them, because they have committed the heinous crime of betrayal, which is a crime of such enormity that it will deprive them of the mercy of Allah (SWT) and the intercession of the Prophet (PBUH):

One of the noble attitudes of the true Muslim woman is that she keeps her promises. This attitude is the companion of truthfulness and indeed stems naturally from it.

Keeping promises is a praiseworthy attitude, one that indicates the high level of civility attained by the woman who exhibits it. It helps her to succeed in life, and earns her the love, respect and appreciation of others.

The effects of this attitude in instilling moral and psychological virtues in girls and boys are not unknown; if they see their mothers always keeping their promises, this is the best example that they can be given.

For the Muslim woman, keeping promises is not just the matter of social niceties, something to boast about among her friends and peers; it is one of the basic Islamic characteristics and one of the clearest indicators of sound faith and true Islam. Many texts of the Qur'an and Sunnah emphasize the importance of this quality:

The Prophet (PBUH) said:

Let them know this, those women who tell lies to their own children, who make promises then go back on thword, thus planting the seeds of dishonesty and promise-breaking in their children's hearts. Let them know this, those women who make empty, meaningless promises and attach no importance to the word of honour to which they have committed themselves, lest by such carelessness they become hypocrites themselves and earn the punishment of the hypocrites which, as is well known, is a place in the lowest level of Hell.

She is not a hypocrite

The true Muslim woman is frank and open in her words and opinions, and is the furthest removed from hypocrisy, flattery and false praise, because she knows from the teachings of Islam that hypocrisy is haram, and does not befit the true Muslim.

Bukhari and Muslim narrate that Abu Bakrah (RAA) said:

For this reason the Prophet (PBUH) ordered his Companions to throw dust in the faces of those who praise others, lest their number, and hence flattery and hypocrisy, increase, which would have had disastrous consequences for the whole Muslim society.

The Sahabah, may Allah (SWT) be pleased with them, used to feel upset when they heard others praising them, although they were the most deserving of such praise, because they feared its disastrous consequences and adhered to the basic principles of Islam that abhor such cheap, empty expressions. Nafi`(RAA) and others said: "A man said to Ibn `Umar (RAA): `O you who are the best of people!' or `O son of the best of people!' Ibn `Umar said: `I am not the best of people, neither am I the son of the best of people. I am just one of the servants of Allah (SWT): I hope for His (mercy) and I fear His (wrath). By Allah (SWT), you will continue to pursue a man (with your praise) until you bring about his downfall.'"³¹

This is a wise statement from a great Sahabi of the utmost Islamic sensibilities, who adhered to Islamic teachings both in secret and openly.

The Sahabah understood precisely the Prophet's guidance telling them that their words and deeds should be free from hypocrisy. The great difference between that which is done sincerely for the sake of Allah (SWT) and that which is merely hypocrisy and flattery was abundantly clear to them.

Ibn `Umar (RAA) said that some people said to him: "When we enter upon our rulers we tell them something different from what we say when we have left them." Ibn `Umar said: "At the time of the Prophet (PBUH), we used to consider this to be hypocrisy."³²

The true Muslim woman is protected by her religion from sinking to the dangerous level of hypocrisy to which many women today have sunk who think that they have not overstepped the bounds of polite flattery. They do not realize that there is a type of flattery that is haram and that they could sink so low without realizing it and fall into the sin of that despised hypocrisy which may lead to their ultimate doom. This happens when they keep quiet and refrain from telling the truth, or when they praise those who do not deserve it.

She is characterized by shyness [haya']

Women are shy by nature, and what I mean here by shyness is the same as the definition of the `ulama': the noble attitude that always motivates a person to keep away from what is abhorrent and to avoid falling short in one's duties towards those who have rights over one. The Prophet (PBUH) was the highest example of shyness, as the great Sahabi Abu Sa`id al-Khudri described him:

`Imran ibn Husayn (RAA) said:

The attitude of shyness that is deeply-rooted in her nature is supported by her understanding of the Islamic concepof shyness, which protects her against going wrong or deviating from Islamic teachings in her dealings with others. She does not only feel shy in front of people, but she also feels shy before Allah (SWT). She is careful not to let her faith become by wrongdoing, because shyness is one of the branches of faith. This is the highest level that may be reached by the woman who is characterized by shyness. In this way she is distinguished from the Western woman who has lost the characteristic of shyness.

She is proud and does not beg

One of the features that distinguish the Muslim woman who has truly understood the guidance of Islam is the fact that she is proud and does not beg. If she is faced with difficulties or is afflicted with poverty, she seeks refuge in patience and self-pride, whilst redoubling her efforts to find a way out of the crisis of poverty that has befallen her. It never occurs to her to put herself in the position of begging and asking for help, because Islam thinks too highly of the true Muslim woman to allow her to put herself in such a position. The Muslim woman is urged to be proud, independent and patient - then Allah (SWT) will help her and give her independence and patience:

She does not interfere in that which

does not concern her

The true Muslim woman is wise and discerning; she does not interfere in that which does not concern her, nor does she concern herself with the private lives of the women around her. She does not stick her nose into their affairs or force herself on them in any way, because this could result in sin or blame on her part. By seeking to avoid interfering in that which does not concern her, she protects herself from vain and idle talk, as she is adhering to a sound Islamic principle that raises the Muslim above such foolishness, furnishes him with the best of attitudes, and guides him towards the best way of dealing with others:

She refrains from slandering the honour

of others and seeking out their faults

The God-fearing Muslim woman restrains her tongue and does not seek out people's faults or slander their honour, and she hates to see such talk spread in the Muslim community. She acts in accordance with the guidance of the Qur'an and Sunnah, which issue a severe warning to those corrupt men and women who indulge in slandering the honour of others, that they will suffer a terrible punishment in this world and the next:

Kind words and a gentle approach in explaining the truth opens hearts and minds, and leads to complete spiritual and physical submission. For this reason, Allah (SWT) forbids the Muslims to spy on one another and seek out one another's faults:

"Do not hurt the feelings of the servants of Allah (SWT); do not embarrass them; do not seek to expose their faults. Whoever seeks to expose the faults of his Muslim brother, Allah (SWT) will seek to expose his faults and expose him, even if he hides in the innermost part of his home."⁴³

The Prophet (PBUH) was deeply offended by those who were nosey, suspicious or doubtful, or who sought to undermine people's reputation and honour. He would become very angry whenever he heard any news of these aggressors who hurt others. Ibn `Abbas (RAA) described the anger of the Prophet (PBUH) and his harshness towards those who slandered the honour of others:

"The Prophet (PBUH) gave a speech that even reached the ears of virgins in their private rooms. He said: `O you who have spoken the words of faith, but faith has not penetrated your hearts! Do not hurt the feelings of the believers and do not seek out their faults. Whoever seeks out the faults of his Muslim brother, Allah (SWT) will seek out his faults, and whoever's faults are sought out by Allah (SWT) will be exposed, even if he is in the innermost part of his house."⁴⁴

These harsh words, which were even heard by the virgins secluded in tprivate rooms, reflect the anger felt by the Prophet (PBUH). He started his speech with the words "O you who have spoken the words of faith, but faith has not penetrated your hearts!" How great is the sin of those who are included among those whose hearts are deprived of the blessing of faith!

She does noshow off or boast

The Muslim woman does not slip into the error of pride, boasting and showing off, because her knowledge of Islam protects her from such errors. She understands that the very essence of this religion is sincerity towards Allah (SWT) in word and deed; any trace of a desire to show off will destroy reward, cancel out good deeds, and bring humiliation on the Day of Judgement.

Worshipping Allah (SWT) is the goal behind the creation of mankind and jinn, as the Qur'an says:

Such people's main concern is to appear to people to be doing good works; they are not concerned with earning the pleasure of Allah (SWT). Allah (SWT) has described them as doing apparently good deeds:

The Prophet (PBUH) has clearly explained this issue and has referred to the terrible humiliation that those who show off will suffer on that awful Day ( whereon neither wealth nor sons will avail, but only he [will prosper] that brings to Allah a sound heart.) (Qur'an 26:88-89).

This is mentioned in another hadith in which Abu Hurayrah (RAA) said:

The Muslim woman may be put in a position where she is required to form an opinion or judgement on some person or matter. This is where her faith, common sense and taqwa reveal themselves. The true Muslim woman judges fairly, and is never unjust, biased or influenced by her own whims, no matter what the circumstances, because she understands from the teachings of Islam that being just and avoiding unfairness are at the very heart of her faith, as stated by clear and unambiguous texts of the Qur'an and Sunnah and expressed in commandments that leave no room for prevarication:

History records the impressive story that earns the respect of the institutions of justice throughout the world and at all times: the khalifah `Ali ibn AbTalib stood side by side in court with his Jewish opponent, who had stolen his shield, on equal terms. The qadi, Shurayh, did not let his great respect for the khalifah prevent him from asking him to produce evidence that the Jew had stolen his shield. When the khalifah could not produce such evidence, the qadi ruled in favour of the Jew, and against the khalifah. Islamhistory is full of such examples which indicate the extent to which truth and justice prevailed in the Muslim society.

Therefore the Muslim woman who truly adheres to the teachings of her religion is just in word and deed, and this attitude of hers is reinforced by the fact that truth and justice are an ancient part of her heritage and fairness is a sacred part of her belief.

She does not oppress or mistreat others

To the extent that the Muslim woman is keen to adhere to justice in all her words and deeds, she also avoids oppression (zulm), for oppression is darkness in which male and female oppressors will become lost, as the Prophet (PBUH) explained:

The Prophet (PBUH) forbade Muslim men and women to commit the sin of oppression against their brothers and sisters in faith, no matter what the motives, reasons or circumstances might be. It is unimaginable that a Muslim who is adhering to the strong bonds of brotherhood could commit such a sin:

"A Muslim is the brother of another Muslim: he does not oppress him or forsake him when he is oppressed. Whoever helps his brother, Allah (SWT) will help him; whoever relieves his brother from some distress, Allah (SWT) will relieve him of some of his distress on the Day of Resurrection; whoever covers (the fault of) a Muslim, Allah (SWT) will cover his faults on the Day of Resurrection."⁵¹

The Prophet (PBUH) did not stop at forbidding oppression against another Muslim, man or woman; he also forbade Muslims to forsake a brother in faith who was being oppressed, because this act of forsaking an oppressed brother is in itself a terrible form of oppression. He encouraged Muslims to take care of their brothers' needs and to ease their suffering and conceal their faults, as if indicating that the neglect of these virtues constitutes oppression, failure and injustice with regard to the ties of brotherhood that bind the Muslim and his brother.

We have quoted above the texts that enjoin absolute justice which cannot be influenced by love, hatred, bias or ties of blood, and other texts that forbid absolute injustice. This means that justice is to be applied to all people, and that injustice to any people is to be avoided, even if the people concerned are not Muslim. Allah (SWT) commands justice and good treatment of all, and forbids oppression and wrong-doing to all:

she does not like

Life sometimes imposes on a Muslim woman the burden of having to live or mix with women whom she does not like, such as living in the same house with one of her in-laws or other women with whom she has nothing in common and does not get along well. This is something which happens in many homes, a fact which cannot be denied, for souls are like conscripted soldiers: if they recognize one another, they will become friends, and if they dislike one another, they will go their separate ways, as the Prophet (PBUH) explained in the hadith whose authenticity is agreed upon. How should the Muslim woman who has received a sound Islamic education conduct herself in such a situation? Should she be negative in her dealings, judgements and reactions, or should she be gentle, tactful, fair and wise, even with those whom she does not like?

The answer is that the Muslim woman who is truly guided by Islam should be fair, wise, gentle and tactful. She should not expose her true feelings towards those she dislikes, or expose her cold feelings towards them in the way she behaves towards them and reacts to them. She should greet such women warmly, treat them gently and speak softly to them. This is the attitude adopted by the Prophet (PBUH) and his Companions. Abu'l-Darda' (RAA) said:

The true Muslim woman is not swayed by her emotions when it comes to love and hate. She is moderate, objective, fair and realistic in her treatment and opinions of those woman whom she does not like, and allows herself to be governed by her reason, religion, chivalry and good attitude. She does not bear witness except to the truth, and she does not judge except with justice, following the example of the Mothers of the Believers, who were the epitome of fairness, justice and taqwa in their opinions of one another.

`A'ishah (May Allah be pleased with her) was the closest of his wives to the Prophet's heart, and her main rival in this regard was Zaynab bint Jahsh. It was natural for there to be jealousy between them, but this jealousy did not prevent either of them from saying what was true about the other and acknowledging her qualities without undermining them.

In Sahih Muslim, `A'ishah says of Zaynab:

Among these is Umm Salamah's comment about Zaynab: "Zaynab was very dear to the Prophet (PBUH), and he liked to spend time with her. She was righteous, and frequently stood in prayer at night and fasted during the day. She was skilled (in handicrafts) and used to give everything that she earned in charity to the poor."

When Zaynab died, `A'ishah said: "She has departed praiseworthy and worshipping much, the refuge of the orphans anwidows."⁵⁶

When Maymunah died, `A'ishah said: "By Allah (SWT), Maymunah has gone. . . But by Allah (SWT) she was one of the most pious of us and one of those who was most faithful in upholding the ties of kinship."⁵⁷

The wives of the Prophet (PBUH) displayed this attitude of fairness and justice towards co-wives in spite of the jealousy, competition and sensitivity that existed between them. We can only imagine how great and noble their attitude towards other women was. By their behaviour and attitude, they set the highest example for Muslim woman of human co-existence that absorbs all hatred by increasing the power of reason and controls the strength of jealousy - if it is present - by strengthening the feelings of fairness, good treatment and a sense of being above such negative attitudes. Thus the Muslim woman becomes fair towards those women whom she does not like, regardless of the degree of closeness between them, fair when judging them, and wise, rational and tactful in her treatment of them.

She does not rejoice in the misfortunes of others

The sincere Muslim woman who is truly infused with Islamic attitudes does not rejoice in the misfortunes of anyone, because Schadenfreude (malicious enjoyment of others' misfortunes) is a vile, hurtful attitude that should not exist in the God-fearing woman who understands the teachings of her religion. The Prophet (PBUH) forbade this attitude and warned against it:

She avoids suspicion

Another attribute of the true Muslim woman is that she does not form unfounded suspicions about anybody. She avoids suspicion as much as possible, as Allah (SWT) has commanded in the Qur'an:

The Prophet (PBUH) issued a stern warning against suspicion and speculation that has no foundation in reality. He (PBUH) said:

When the Prophet (PBUH) warned against suspicion and called it the falsest of speech, he was directing the Muslims, men and women, to take people at face value, and to avoid speculating about them or doubting them. It is not the attitude of a Muslim, nor is it his business, to uncover people's secrets, to expose their private affairs, or to slander them. Only Allah (SWT) knows what is in people's hearts, and can reveal it or call them to account for it, for only He knows all that is secret and hidden. A man, in contrast, knows nothing of his brother except what he sees him do. This was the approach of the Sahabah and Tabi`in who received the pure and unadulterated guidance of Islam.

`Abd al-Razzaq reported from `Abdullah ibn `Utbah ibn Mas`ud:

The true Muslim woman always reminds herself of the watching angel who is assigned to record every word she utters and every judgement she forms, and this increases her fear of falling into the sin of suspicion:

The true Muslim woman who is God-fearing and intelligent does not listen to people's idle talk, or pay attention to the rumours and speculation that are rife in our communities nowadays, especially in the gatherings of foolish and careless women. Consequently she never allows herself to pass on whatever she hears of such rumours without being sure that they are true. She believes that to do so would be the kind of haram lie that was clearly forbidden by the Prophet (PBUH):

spreading malicious gossip

The Muslim woman who truly understands the teachings of Islam is conscious of Allah (SWT), fearing Him in secret and in the open. She carefully avoids uttering any word of slander or malicious gossip that could anger her Lord and include her among those spreaders of malicious gossip who are severely condemned in the Qur'an and Sunnah.

When she reads the words of Allah (SWT):

She aheeds the words of the Prophet (PBUH), who said:

`A'ishah (May Allah be pleased with her) said:

The Muslim woman who has absorbed the good manners taught by Islam never utters obscene language or foul words, or offends people with curses and insults, bacause she knows that the moral teachings of Islam completely forbid all such talk. Cursing is seen as a sin that damages the quality of a person's adherance to Islam, and the foul-mouthed person is intensely disliked by Allah (SWT).

Ibn Mas`ud (RAA) said:

Anas ibn Malik (RAA), who accompanied the Prophet (PBUH) closely for many years, said:

She does not make fun of anybody

The Muslim woman whose personality has been infused with a sense of humility and resistance to pride and arrogance cannot make fun of anybody. The Qur'anic guidance which has instilled those virtues in her also protects her from scorning or despising other women:

It is in the nature of women to be gentle and kind, which is more befitting to them. This is why women are known as the "fairer sex."

The Muslim woman who has truly been guided by Islam is even more kind and gentle towards the women around her, because gentleness and kindness are characteristics which Allah (SWT) loves in His believing servants and which make the one who possesses them dear to others:

Abu Hurayrah (RAA) said:

The true Muslim woman can imagine the comprehensiveness of the Islamic teachings enjoining kindness upon the sons of Adam, when even animals are included.

She is compassionate and merciful

The Muslim woman who truly understands the teachings of Islam is compassionate and merciful, for she understands that the compassion of people on earth will cause the mercy of heaven to be showered upon them. She knows that the one who does not show compassion towards others will not receive the mercy of Allah (SWT), and that the mercy of Allah (SWT) is not withheld except from the one who is lost and doomed, as the Prophet (PBUH) said:

The Prophet (PBUH) was a brilliant example of sincere compassion. If he heard a child crying when he was leading the people in prayer, he would shorten the prayer, out of consideration for the mother's feelings and concern for her child.

Bukhari and Muslim report from Anas (RAA) that the Prophet (PBUH) said:

The Prophet (PBUH) was full of compassion towards humans and animals alike. He never stopped encouraging compassion among people, and sought to instil it deeply in the hearts of Muslim men and women, stating that it was the key to Allah's (SWT) mercy, forgiveness and reward. Allah (SWT) would forgive those who were compassionate, even if they were sinners.

In Sahih Muslim, Abu Hurayrah said:

She strives for people's benefit and seeks

to protect them from harm

The Muslim woman who has been truly guided by Islam is keen to be constructive and active in good and beneficial deeds, not only for herself, but for all people. So she always looks for opportunities to do good, and hastens to do as much as she can, in obedience to the words of the Qur'an:

Abu Musa (RAA) said:

So the Muslim woman is always keen to do good, and hastens to do it, hoping that she will be the one to do it. She keeps away from evil, and is determined never to indulge in it. In this way she is one of the best Muslims in the Muslim community, as the Prophet (PBUH) said in the hadith narrated by Imam Ahmad:

"Never does Allah (SWT) bless a servant with abundant bounty, then some needs of the people are brought to his attention and he feels annoyed and reluctant to help them, but that blessing will be exposed to the threat of loss."¹⁰⁶

The Muslim woman does not think little any good deed, no matter how small it may be, so long as it is accompanied by a sincere intention to please Allah (SWT). Doing good may consist of protecting the Muslims from harm, as is brilliantly described in a number of ahadith, for example:

Seeking to protect the Muslims from harm is no less importantthan doing good and working for their benefit; both count as righteous deeds for which a person will be reward. All societies, no matter what their geographical location or historical era, need both of these deeds, operating in tandem. When both are present, goodness will spread in society, the ties of friendship will be established between its members, and their quality of life will be much improved. This is what Islam seeks to achieve when it constantly encourages Muslims to do good to people and to seek to protect them from harm.

Among the teachings which direct Muslim to protect others from harm is the hadith narrated by Abu Barzah, who said:

Humanity today is in the greatest need of this highly-developed, civil society that Islam builds, in which every member feels that his contribution to the good of society will bring him closer to Allah (SWT) and grant him entrance to Paradise, even if his good deeds went no further than removing something harmful from the road. There is a huge difference between the society which forms sensitive souls such as these, who cannot bear to see carelessness and backwardness, and the society which pays no attention to the development of its members, so you see them not caring if the garbage and hazardous waste that they throw in the road harms people, and the authorities in those backward societies are obliged to issue laws and regulations to punish those who commit these offences.

How great is the difference between the society that is guided by Islam, whose members hasten to remove anything harmful from the road in obedience to Allah's command and in hope of reward from Him, and the society which has deviated from the guidance of Allah (SWT), whose members do not care on whom their garbage lands when they throw it from their balconies, windows and rooftops!

The civilized Western world has managed to excel in such matters of organization by making individuals become accustomed to respecting the system and following it strictly. But this high level of social organization in the West still falls far short of the true Islamic ideal, for one good reason: the Muslim who has received a sound Islamic education is even stricter and more sincere in adhering to the system, because he believes that stepping beyond the limits is an act of disobedience towards Allah (SWT), Who will punish him on the Day ( whereon neither wealth nor sons will avail, but only he [will prosper] that brings to Allah a sound heart.) (Qur'an 26:88-89). Moreover, the Westerner does not see anything seriously wrong with transgressing the bounds of the system. His conscience may or may not trouble him, but there the matter ends, especially if the authorities are unaware of it.

She helps to alleviate the burden of the debtor

The true Muslim woman is distinguished by the nature of her moral and psychological make-up, and by her tolerant and easy-going personality. So if she is owed anything by her sister and her sister is in difficulty when the time comes to pay the debt, she postpones payment until another time, until the period of hardship is over, in obedience to the words of the Qur'an:

The Muslim woman who is infused with this humane attitude of postponing payment of her sister's debts is acting in obedience to the commands of Allah (SWT), storing up righteous deeds for her Hereafter that will save her from affliction on the Day of Judgement and shade her in the shade of Allah's Throne on the Day when there is no other shade:

Abu Qutadah (RAA) said:

Abu Hurayrah (RAA) said:

One of the characteristics of the Muslim woman who adheres to the teachings of Islam is that she is generous and gives freely; her hands are always stretched forth to give to those who are in need. Whenever she hears the call of one who is in difficulty, or it is appropriate to give generously, she responds to the need.

She is certain that whatever she gives will not go to waste, for it is recorded with One Who has full knowledge of all things:

An example of giving on the part of Muslim women is the well-known report narrated by Bukhari from Ibn `Abbas (RAA), who said:

In his biography of `A'ishah given in Siyar a`lam al-nubala', al-Dhahabi states that she gave seventy thousand dirhams in charity, at the time when she was putting patches on her shield.

Mu`awiyah sent her a hundred thousand dirhams, and she gave it all away in charity before evening fell. Her servant said to her, "Why did you not buy a dirham's worth of meat with it?" She said, "Why did you not tell me to do so?"

Mu`awiyah also sent her bracelets worth a hundred thousand, which she shared out among the other wives of the Prophet (PBUH).

Ibn al-Zubayr sent her money in two containers, to the amount of a hundred thousand. She called for a large tray, and began to share the money among the people. When evening came, she said, "O young girl, bring me my fatur (food with which to break fast)," for she, (May Allah be pleased with her), used to fast all the time. The young girl said to her, "O Mother of the Believers, could you not have bought us a dirham's worth of meat?" She said, "Do not rebuke me; if you had reminded me I would have done so."

Her sister Asma' was no less generous. `Abdullah ibn al-Zubayr (RAA) said: "I never saw two women more generous than `A'ishah and Asma', but their ways of being generous were different. `A'ishah would accumulate things and then share them out, whilst Asma' would never keep anything until the next day."

Ibn Sa`d reported that when the money was brought to Zaynab, she started saying, "O Allah, do not let me see this money again next year, for it is a fitnah (temptation)." Then she shared it out among her relatives and those who were in need, until it was all gone. `Umar (RAA) heard about this, and said, "This women is destined for good." He stood at her door and conveyed his salam to her, then said: "I have heard about what you gave out to others. Send her a thousand dirhams to keep for herself." But she did the same thing with that money, and did not even keep a single dirham or dinar for herself.

Among the women to whose generosity history bears witness is Sakinah bint al-Husayn who would give generously of whatever she had. If she had no money, she would take off her own jewellery and give it to those who were destitute.

`Atikah bint Yazid ibn Mu`awiyah gave up all of her money to the poor members of Abu Sufyan's family.

Umm al-Banin, the sister of `Umar ibn `Abd al-`Aziz, was a marvellous example of generous giving. She said, "Everyone has a passion, and my passion is giving." She used to free slaves every week, and equip horsemen to fight for the sake of Allah (SWT). She would say, "Uff to stinginess! If it were a shirt I would not wear it, and if it were a road I would not follow it."¹²⁵

Zubaydah, the wife of the khalifah Harun al-Rashid, had a channel dug to being water from springs and rain-pools to Makkah, to provide fresh water for the inhabitants of the city and for the pilgrims. This was named `Ayn Zubaydah (the spring of Zubaydah), and was known as one of the wonders of the world at that time. When her treasurer objected to the high cost of this project, she told him: "Do it, even if every single blow of the axe costs a dinar."

If we were to discuss all the women in our history who were pioneers of generous giving, we could fill entire volumes. It is enough for us to know that these kinds of generous, charitable, believing women have never disappeared from Muslim societie, from the dawn of Islam until the present day. In every era and region of the Islamic world, these women have held a noble and prominent position, and their generosity is enshrined in the many awqaf, charitable institutions, schools, mosques, hospitals, etc., that exist throughout the Muslim lands. These women sought out areas of need, poverty, deprivation and misery, and showered their generosity on the less fortunate by establishing charitable institutions that would benefit the Muslims. They wiped away the tears of the orphan, relieved the suffering of the wretched, eased the hardship of the afflicted and clothed the body of the naked.

The Muslim woman who truly understands the teachings of her religion never looks down upon any charitable deed, no matter how small it may be; she strives to do as much as she is able, firmin her conviction that Allah (SWT) will reward her good deeds, no matter how small, as Allah (SWT) says:

The generous Muslim woman gives to the poor and needy who are too proud to ask for help, which makes people think that hey are free from want. She tries to seek them out as much as she is able, for they are the first people who should be given help. These are the ones to whom the Prophet (PBUH) referred when he said:

She does not remind the beneficiaries

her charity

If Allah (SWT) enables the Muslim woman to give generously, she should not fall into the sin of reminding people of her generosity or harming them; she should be keen to keep her giving pure and sincerely for the sake of Allah (SWT), so that she will be one of those whom Allah (SWT) has described in the Qur'an:

The Muslim woman who is truly guided by Islam and who is infused with its noble characteristics trains herself to be patient, to control her anger, to forgive and to respond to an evil deed with something better, in accordance with the words of the Qur'an:

The Muslim woman who understands the teachings of Islam and follows the example of the Prophet (PBUH) always keeps his teachings, behavior and deeds in mind, so she controls herself when she feels angry with people, and her anger is only for the sake of Allah (SWT), His religion and the sanctity of His laws.

She is easy-going and does not

bear grudges

The Muslim woman does not bear grudges, and resentment has no room in her heart, because Islam has uprooted hatred from her heart, extinguished the flames of anger, cleansed her soul of enmity, and planted the seeds of sisterly love, tolerance and forgiveness.

Islam has uncompromisingly declared war on ignorance, tribalism, hostility, enmity and revenge, and has made forgiveness, tolerance, love and kindness dear to the hearts of Muslim men and women. Allah (SWT) says:

Through this noble teaching, Islam was able to penetrate the hearts of the believers, and cleanse and purify them, so that hearts that had been dominated by anger and hatred became hearts that were filled with love and devotion.

One of the most striking examples of this miraculous change of heart is the story of Hind bint `Utbah, whose heart before she embraced Islam was filled with the poison of hatred and enmity towards the Prophet (PBUH) and his family and companions. On the day of the Conquest of Makkah, the Prophet (PBUH) even declared that her blood might be shed with impunity, as a punishment for her having mutilated the body of his uncle Hamzah (RAA) on the day of Uhud. When we embraced Islam and faith penetrated deep into her heart, she came to the Prophet (PBUH) and said: "O Messenger of Allah, there was no family on earth that I would have loved to see humiliated more than your family, but from this day on, there is no family on earth I would love to see honoured more than your family."¹⁴¹

For the sake of Allah (SWT) and His Religion, blood feuds will be forgotten, hostility will vanish, those who previously hated one another will become friends, and the inclination towards enmity will be uprooted.

In the most brilliant fashion, the Qur'an raises the human soul to this difficult, high level. It states that the one who has been treated unjustly has the right to defend himself and resist oppression (an eye for an eye), but it does not allow the one who has been wronged to be overtaken by the desire for revenge. Rather, it gently leads him or her towards the level of patience, tolerance and forgiveness, and states that this is something that takes a great deal of determination and willpower:

This is the attitude of true believing women in a Muslim community that is based on love, friendship and tolerance. Many ayat and hadith reinforce this message and seek to instill this attitude in believers' hearts, always training them to adopt that attitude of forgiveness that will leave no trace of hatred, resentment or malice:

`A'ishah (May Allah be pleased with her) said:

Anas (RAA) said:

No doubt Safiyyah was one of those to whom the words of the Qur'an applied:

She is easy on people, not hard

The Muslim woman who truly understands the teachings of Islam is easy on people, not hard, because making things easy for others is the best attitude that Allah (SWT) likes to see in His believing servants:

She is not envious

How often does the ordinary women fall into the sin of en, when she sees many of those who are inferior to her in beauty, knowledge land intelligence wallowing in riches and luxury when she does not even have the smallest part of what they enjoy? The alert, truly-guided Muslim woman, however, is saved from stumbling into such error because she has learnt, from the teachings of Islam, that everything that happens in life happens according to the will and decree of Allah (SWT). The pleasures of this life, no matter how great, are as nothing in comparison to the reward that Allah (SWT) has prepared for those believing women who are content with what Allah (SWT) has given them. The true value of a woman rests in her level of taqwa and good deeds, not in her transient worldly earnings. The more these values are reinforced in the woman's soul, the purer and more tranquil her soul becomes, and she will become one of the people of Paradise who have earned the pleasure of Allah(SWT), even if her acts are worship are few. Imam Ahmad reported, with a sahih isnad from Anas ibn Malik:

The person who weighs heavily in the balance of Islam (i.e., is successful) is the one whose heart is always pure and free from hatred, malice, envy and resentment, even if his acts of worship are few. A person who performs many acts of worship when his or her heart is filled with feelings of resentment, envy and hatred, is merely performing an outward, mechanical action that clearly has no solid foundation of faith. Hence it has no effect in purifying his soul of envy which the Prophet (PBUH) stated does not belong in the heart of the one who has true faith:

She avoids boasting and seeking fame

Among the attributes of the Muslim woman who understands and follows the teachings of Islam are her humility, truthfulness and realistic approach. She does not have an attitude of superiority, self-admiration and telling lies, and she does not claim to have more than she actually has in order to show off to her friends and peers under false pretences.

She tries to avoid such unpleasant habits, because they do not befit the nature of a woman whose personality has been moulded by the principles of Islam. A woman came to the Prophet (PBUH) asking whether she would be permitted to say that her husband had given her something which he had not given her, in order to boast and show off. The Prophet (PBUH) replied:

Her speech is not exaggerated

or affected

The true Muslim is natural in her behavior and conduct; she does not exaggerate or affect her speech in order to attract attention, because these are sickening, hateful attributes that do not exist in people of sound nature. Only those who are twisted or whose sound nature is lacking speak in an exaggerated or affected manner. For this reason the Prophet (PBUH) was very harsh on those men and women who exaggerate in their speech, and after his death, Abu Bakr and `Umar were similarly harsh on them, to the extent that `Abdullah ibn Mas`ud said:

The Muslim woman is keen to be like by others, through her good deeds and through the positive effect she has on them, as well as by having a good reputation in society.

People's love for her is a sign that Allah (SWT) loves her too, because in this case He opens people's hearts to her and makes her accepted and well-liked by everyone she meets or she hear about her. Concerning this, the Prophet (PBUH) said:

No-one can earn the love of Allah (SWT) except the one who turns to Him seeking His pleasure, and no-one earns His hatred except the one who turns away from His guidance and disobeys Him.

The good news of Allah's love and pleasure is given only to believing men and women, those who believe and do good works, which are commended by other people. Allah (SWT) will hasten to bring them glad tidings in their own lifetimes, so He causes people to praise them and love them, as is seen in the sahih hadith narrated by Muslim from Abu Dharr, who said:

She is friendly and likeable

The sensitive Muslim woman is friendly and likeable. She makes friends with other women and mixes with them, and they in turn like to meet her and make friends with her, because of her gentle, refined, attractive character and good treatment of them. These are the best characteristics that a woman may attain, as they entitle her to mix with other women, earn their trust and have an influence on them. Women will only listen to the one whom they like and trust and feel comfortable with, and they will only be persuaded by a woman who brings with her an attitude of trust, friendship and respect.

Hence there are many hadith which commend the type of person who is friendly and liked by others. Such a person, whether man or woman, is one of those chosen ones who are beloved by the Prophet (PBUH) and will be closest to him on the Day of Judgement:

The Prophet (PBUH) never disappointed anyone who came to ask from him. There are three characteristics that he did not possess: he was not argumentative, he did not talk too much, and he did not concern himself with matters that were not his business. There are three things that he never did to people: he never criticized anyone, he never said "Shame on you!" to anyone, and he never looked for anyone's faults. He never said anything but that for which he hoped to earn reward. When he spoke, the people around him would listen earnestly, sitting still as if there were birds on their heads. When he was silent, then they would speak. They never argued with one another in his presence. They would smile at whatever he smiled at, and would be impressed by whatever impressed him. He would be patient with a stranger who might be harsh in his requests or questions, and his Companions would ask the stranger to speak gently. He said, "If you see someone in need, then help him." He never accepted praise except from someone who was thanking him for a favour, and he never cut off anyone who was speaking; he would wait until the person indicated that he had finished, or stood up.¹⁶⁰

She keeps secrets

It is obvious to the mature, wise Muslim woman that keeping secrets is one of the best characteristics that a person, man or woman, can have. Keeping secrets is a sign of a person's maturity, moral strength, wisdom and balanced personality. Therefore the true Muslim woman keeps those secrets that Islam urges her to keep. This was the attitude of the best personalities of Islam, and was one of their most beautiful characteristics.

One of the best examples of this virtue and the determination to adhere to tit among the most prominent Sahabah was the attitude of Abu Bakr and `Uthman towards `Umar when he offered them his daughter Hafsah's hand in marriage after she was widowed, and their concealing the secret of the Prophet (PBUH) from him.

Imam Bukhari reports from `Abdullah ibn `Umar that `Umar said, concerning events after his daughter Hafsah was widowed:

Telling secrets is one of the worst habits a person could have, and the worst form of this habit is disclosing secrets that relate to the intimacies of married life. A person who is afflicted with this abhorrent habit will be among the worst people on the Day of Judgement, as the Prophet (PBUH) explained:

She is of cheerful Countenance

It is clear to the Muslim woman that one of the most important factors in her success both in her private life with her husband and in her social life in general, is that she should be of cheerful countenance, smiling often and overflowing with warmth. Allah (SWT) of this will endear her to people and open their hearts to her. It is also the good attitude, positive personality and physical attractiveness encouraged by Islam.

In Sahih Muslim, it is reported that the Prophet (PBUH) said:

She is lighthearted and has a sense of humour

The true Muslim woman is lighthearted and has a sense of humour; she is kind in her treatment of others and gentle in her speech. She does not disdain to joke with her sisters and friends on appropriate occasions. But the Muslim woman's jokes are distinguished by their legitimate Islamic nature, and never sink to the level of being cheap, dirty or stupid.

Another example is the report narrated by `A'ishah (May Allah be pleased with her), who said:

She tries to make people happy

The Muslim woman is keen, in her conversations with other women, to bring happiness to them and make them feel cheerful and lively by means of the good news and pleasant jokes that she tells them. Making people happy, within the framework of that which is permitted, is an Islamic duty that is strongly encouraged, so that the environment of the believers, men and women, may be filled with friendliness, happiness and joy, ready to undertake serious work and the sacrifices and difficulties that it entails.

For this reason Islam tells us that the reward of one who makes Muslims happy will be the greater happiness that Allah (SWT) will bestow upon him on the Day of Resurrection:

She is not over-strict

Another of the qualities of the true Muslim woman is that she is not over-strict, and does not go to extremes with regard to matters that Islam has permitted on certain occasions, such as the singing that is permitted on Eid and at weddings, or watching some entertaining games or sports, so long as they are not accompanied by any form of corruption that may lead to fitnah.

Although she may accept to watch or join in entertainment on certain occasions, she does not make this her main concern in life. She follows the teachings of Islam which permit fun and entertainment on occasion, as is reported in a number of sahih hadith.

The Muslim woman who understands the teachings of Islam should be very serious in her attitude, concentrating on noble aims and shunning frivolities. But this should not stop her from having fun occasionally, in ways that are permitted by Islam, which leaves room for such entertainment. The wise Lawgiver understands the nature of people and their inclination to relax and have fun from time to time, so that they can then return refreshed to their serious pursuits, with renewed vigour, stronger determination, and more prepared to shoulder the burdens of their responsibilities. This is the balanced, integrated, wise approach that Islam brings.

She is not arrogant or proud

The true Muslim woman is not arrogant or proud; she does not look down her nose at other women who may be inferior to her in terms of beauty, wealth, lineage or status, because the Muslim woman who understands the teachings of Islam knows that arrogance and pride in this world will deny a woman the blessings of the Hereafter, which Allah (SWT) will deny to men and women who are arrogant. These blessings are only for those who shun arrogance and pride in world:

The Prophet (PBUH) said:

It comes as no surprise that the Muslim woman who understands anything of the teachings of Islam should be humble and modest, gentle, tolerant and kind in her dealings with others. She finds hadith which complement those that warn men and women against arrogance, texts that encourage modesty and humility, promising everyone who humbles himself for the sake of Allah (SWT) that he or she will be raised in status, as the Prophet (PBUH) said in the hadith narrated by Muslim:

She is moderate with regard to her

clothing and appearance

The Muslim woman who understands the teachings of Islam adheres to the principle of modesty in all things, and especially in the way she dresses and looks. She is keen to look good, but without any extravagance, excess or conceit. She does not blindly follow those who throw aside new clothes after wearing them only once and exhaust themselves trying to keep up with the latest fashion, which is forever changing, as is the habit of some foolish, ignorant women who have nothing better to do. On the other hand, she does not neglect her clothes or appearance, and she tries to look good in moderation.

She abides by the limits of moderation set out in the Qur'an, which describes moderation as one of the qualities of the believing servants of Allah (SWT), men and women alike:

The Muslim woman avoids both extremes with regard to her dress and appearance. She does not exaggerate or go to extreme limits of excess, neither does she neglect her clothes and appearance to the poiof appearing to be miserly or ascetic, thinking that this asceticism is a form of worship that will earn her the pleasure of Allah (SWT).

The woman who wears beautiful clothes to show off in front of her friends is a sinner, because Allah (SWT) does not love every arrogant boaster. But the one who wears beautiful clothes to display the bounty of Allah (SWT) and seeking His help, is an obedient servant who will be rewarded.

The one who neglects her appearance out of stinginess enjoys no position of respect among people, and will have no reward from Allah (SWT). The one who neglects her appearance out of an attitude of other-worldliness, thinking that she is worshipping Allah (SWT) by denying herself what is permitted, is also a sinner, as Shaykh al-Islam Ibn Taymiyah, may Allah (SWT) have mercy on him, said.²⁰² The essence of a woman's happiness in this world and the next is purposefulness, moderation and balance. This is the attitude of the Muslim woman who understands and adheres to the teachings of Islam. So her clothes are clean, beautiful, neat and suited to the Muslim woman, demonstrating Allah's blessings to her without going to the extreme of showing off.

She loves noble thinand always aims high

The Muslim woman who understands the teachings of Islam is concerned only with noble matters, and shuns those trivial, cheap matters that do not deserve the attention of the serious, refined person. She builds her relationships with other women on this basis of high concerns and noble aims. She has no room in her life for making friends with foolish, empty-headed prattlers or for keeping busy with trivial matters. She has no time to spend on idle talk and foolish issues. This is what Allah (SWT) loves to see in His believing servants, men and women, as the Prophet (PBUH) said:

affairs of the Muslims

The Muslim woman who truly understands the teachings of Islam is not concerned only with her own household, husband and children; she takes an interest in the affairs of the Muslims in general. By doing so she is following the guidance of Islam which counts all Muslims as a single brotherhood, and compares them, because of their mutual love, affection and compassion, to a single body: if one part of it suffers , the rest of the body will stay awake in pain.²⁰⁴ Islam also likens the believers to a solid structure, in which some bricks support others.²⁰⁵

The modern Muslim woman's concern for Muslim individuals, families, societies and the ummah as a whole, stems from her Islamic character, her adherence to the teachings of Islam, her Islamic world-view, and her sense of the responsibilities that Islam has given to every Muslim man and woman to convey and expound its teachings.

Islamic history is filled with many examples of virtuous women who were renowned for their concern about the Muslims, men and women. One example is the report given by Imam Muslim from Salim, the freed slave of Shaddad, who said:

In these words of `A'ishah (May Allah be pleased with her), the modern Muslim woman has a prime example which will help her to understand the essence of Islam, her responsibilities towards her religion and her ummah, and the importance of being concerned about the affairs of the Muslims. This will give her insight and understanding that will enable her to undertake her duties of contributing to the revival of Islam and calling Muslim men and women to return to the position of being the Best of Peoples evolved for mankind, as Allah (SWT) wants them to be.

She honours her guest

The true Muslim woman is happy to welcome guests, and hastens to honour them, in response to the call of faith in Allah (SWT) and the Last Day, as the Prophet (PBUH) said:

In Islam, honouring the guest is not a matter of choice to be followed or not according to one's mood or personal feelings. It is a duty on the Muslim, man or woman, who must hasten to fulfil this duty as soon as a guest knocks on the door or enters one's yard:

"I smile at my guest and make him smile before he brings in his luggage, as if I had plenty to offer him at the time when I am suffering hardship. Hospitality does not consist of piling up food in front of him; the face of the generous man is the essence of hospitality."

She prefers others over herself

The true Muslim woman prefers others over herself, even if she is poor and does not have much, because Islam teaches its followers to do so. This selflessness is a basic characteristic of the true Muslim, which distinguishes him or her from other people.

The Ansar, (May Allah be pleased with them), were the first pioneers in selflessness after the Prophet (PBUH) himself. A verse of the Qur'an was revealed commending their unique selflessness, which would remain for all time a shining example to humanity of how generosity and selflessness should be. They welcomed their Muhajir brothers, who had nothing, and gave them everything:

She checks her customs and habits

against Islamic standards

The Muslim woman who has insight into the rulings of Islam does not accept every tradition and custom that is widely accepted by others, for there may be customs that are derived from ancient or modern jahili traditions which go against Islam. These are unacceptable to the Muslim woman, even if everybody else accepts them unanimously.

The Muslim woman does not decorate her house with statues or pictures (of animate objects), neither does she keep a dog at home, unless it is a guard dog, because the Prophet (PBUH) has forbidden all of that. The sahih hadith on this matter are very emphatic in their prohibition, and there is no room for prevarication or excuses:

Ibn `Umar (RAA) reported that the Prophet (PBUH) said:

Islam brought the doctrine of Tawhid, and destroyed the statues of shirk and jahiliyyah fifteen hundred years ago. It will not permit these graven images to come back into the lives of Muslim men and women, whether it be in the name of commemorating a leader, honouring aartist or glorifying a scientist, poet or writer. The Islamic society is a monotheistic society where glorification, sanctification and veneration are only for Allah (SWT). So there is no room in the Islamic society for these statues and images.

As far as keeping a dog is concerned, there is nothing wrong with that if the dog is kept for hunting or farming purposes, as in the hadith of Ibn `Umar (RAA), who said:

The Muslim woman who understands the teachings of Islam does not eat or drink from vessels of gold or silver, no matter how rich she may be or how luxurious a life she may enjoy, because to do so is haram according to Islam. We find this prohibition in a number of definitive, sahih hadith.

Umm Salamah (May Allah be pleased with her) reported that the Prophet (PBUH) said:

She follows Islamic manners in the way

she eats and drinks

The alert Muslim woman is distinguished by her keenness to follow Islamic etiquette in the way she eats and drinks. If you were to see her at the table eating food, or if you saw the way she sets the table, you would know her by the Islamic manners that she has adopted in the way she eats, drinks and sets the table.

She does not begin to eat until she has mentioned the name of Allah (SWT), and she eats with her right hand from the food directly in front of her²²⁸, according to the teaching of the Prophet (PBUH):

`Umar's concern for this aspect of the conduct of one of the people demonstrates the importance of this apparently minor issue. It is indicative of the Muslim's personality and unique identity. `Umar was very keen to apply this rule to the Muslims, so he did not allow them to take it lightly or ignore it.

I would like to address this to those Muslim ladies who have adopted Western table manners which dictate that the fork should be held in the left hand, and the knife in the right, so that the food is cut with the right hand and placed in the mouth with the left. These people follow this practice without adjusting it, so that they are eating with their left hands, contradictory to the teachings of their religion. They do not bother to move the fork to the right hand and the knife to the left, so that they may eat with their right hand, because they do not want to change this Western "etiquette." This is just one example of the moral defeat from which our ummah is suffering at the hands of m, which we are following slavishly without adjusting or adapting foreign customs to suit our own identity, religion and values. The true Muslim should be the furthest removed from such blind, ignorant imitation.

The true Muslim woman who is proud of her religion and its noble guidance in all aspects of life insists on eating with her right hand and calls on others to do likewise. She is not ashamed to announce it in gatherings where people still adhere slavishly to practices that have come from the West, so that she may explain it to those men and women who are ignorant and careless, and bring them back to their senses. Then they will follow the sunnah and eat and drink with their right hands.

With regard to the third issue, eating from what is nearest to one, this is in accordance with the Islamic manners of eating. The Prophet (PBUH) clearly commanded this, along with mentioning the name of Allah (SWT) and eating with the right hand. It is recorded in numerous hadith, such as the report of `Umar ibn Abi Salamah (RAA), who said:

Of course, the sensitive, well-mannered Muslim woman does not eat noisily, making disgusting sounds, nor does she take large mouthfuls such as would cause her to make a revolting spectacle of herself.

When she has finished eating, she praises Allah (SWT) as the Prophet (PBUH) taught us to do, thanking Allah (SWT) for His blessing and seeking the reward of those who give praise and thanks.

Abu Umamah (RAA) said that when the Prophet (PBUH) finished his meal, he would say:

After mentioning the name of Allah (SWT), she drinks in two or three draughts. She does not breathe into the cup, nor does she drink from the mouth of the jug or bottle if she can help it. She should not breathe into her drink, and she should drink sitting down if she can.

Drinking in two or three draughts is what the Prophet (PBUH) used to do, as Anas (RAA) reported:

Spreading the greeting of Islam

One of the distinctive aspects of the Muslim woman's social conduct is her insistence on the greeting of Islam, which she gives to every Muslim man and woman she meets, in accordance with the rules of giving salam outlined by Islam, which command us to spread salam in a number of ayat and hadith.

In Islam, greeting with salam is a clearly defined etiquette which has been commanded by Almighty Allah (SWT) in His Book, and rules and regulations concerning this greeting have been set out in numerous hadith to which the scholars of hadith devoted entire chapters called kitab al-salam or bab al-salam.

Allah (SWT) commanded the Muslims to greet one another with salam in clear, definitive terms in the Qur'an:

This correct Islamic greeting should not be replaced by other greetings, such as the old-fashioned Arabic greeting "`im sabahan," or modern greetings such as "sabah al-khayr," "good morning," or "bonjour" (in Arabic, English and French, respectively), and other usages which are spreading in the Muslim societies that have deviated from the guidance of Islam.

This Islamic greeting is the greeting which Allah (SWT) chose for His creation from the time of Adam, to whom He taught it and commanded him to greet the angels with it. He wanted Adam's descendants in all times and places to use this greeting, because of its meaning of peace which is something most beloved by man regardless of where or when he lives. This divinely-ordained greeting is preserved nowhere except in the ummah of Islam which has adhered to the true way and has not changed it or deviated from it. The Prophet (PBUH) said:

She does not enter a house other than

her own without permission

The Muslim woman who is truly guided by Islam does not enter a house other than her own without seeking permission and saying salam to the people who live there. This seeking permission is a divine commandment which is not to be evaded or ignored:

There are certain manners in seeking permission which Islam urges Muslim men and women to follow whenever they want to visit somebody:

(1) The woman who is seeking permission to enter should not stand squarely in front of the door, but to the right or left of it. This is what the Messenger of Allah (PBUH) used to do. `Abdullah ibn Busr, the Companion of the Prophet (PBUH) said:

(2) She should say salam and then ask for permission. Seeking permission before saying salam is incorrect. This is the teaching of the Prophet (PBUH) as given in the hadith of Rib`i ibn Hirash who said:

Abu Dharr (RAA) said:

She sits wherever she finds room in a gathering

Another aspect of the manners of the true Muslim woman is that she sits wherever she finds room when she joins a gathering where other women have arrived before her and found a place to sit. This is a refined social etiquette that is derived from the example, in word and deed, of the Prophet (PBUH), and is a sign of good taste, sensitivity and politeness in the person who adopts it.

Such a refined Muslim woman does not force her way through the group of women who are sitting, or push them aside in order to force them to make space for her. This is in accordance with the teachings of the Prophet (PBUH) which he taught his Companions to adopt when they joined his gathering.

Jabir ibn Samurah (RAA) said:

One of these reports is that of Sa`id al-Maqbari who said:

She does not converse privately with another woman

when a third is present

Islam came to form human beings who are sensitive and civil, with an awareness and understanding of the feelings of others. Therefore Islam has set out social and moral guidelines that are at the heart of this religion, and we are commanded to follow these guidelines and apply them in our own lives.

One of the guidelines laid down by the Prophet (PBUH) is that two people should not talk pbetween themselves when a third person is present:

This is the attitude of the Muslim woman who is truly guided by Islam, and this is the civil way in which she deals with other women. She learns all this from the teachings of Islam and the stories of the Sahabah, whose lives and manners were so completely permeated with the teachings and morals of Islam, that they never ignored these sensitive issues in their dealings with people. This is reflected in many reports which describe their careful respect for human feelings. An example is the report given by Imam Malik in al-Muwatta', from `Abdullah ibn Dinar who said:

How fine are the social manners encouraged by Islam! How great is the honour which Islam bestows upon human beings and the respect and consideration it shows towards their feelings!

She respects elders and distinguished people

Islam brought a host of fine social rules which instil an attitude of chivalry, nobility, good manners and politeness in the heart of the Muslim. One of the most prominent of these teachings is to give due respect to elders and those who are deserving of respect (such as scholars, etc.)

The Muslim woman who is truly guided by Islam does not neglect to follow this most essential, basic Islamic ruling, which gives the Muslim woman her genuine identity in the Islamic society. Whoever lacks this quality forfeits his or her membership in this community and no longer has the honour of belonging to the ummah of Islam, as the Prophet (PBUH) stated:

She does not look into other people's houses

Another of the qualities of the well-mannered Muslim woman is that she does not look around the home of her host or seek to inspect its contents. This is not behaviour that befits the wise, decent Muslim woman; it is a hateful, undesirable attitude. The Prophet (PBUH) warned those who let their gaze wander in gatherings and try to see things that are none of their business, and he said that it was permissible to put their eyes out:

as much as she can

The Muslim woman who is sensitive and well-mannered does not yawn in a gathering if she can help it. If the urge to yawn overtakes her, then she tries to resist it as much as possible. This is what the Prophet (PBUH) advised:

She follows Islamic etiquette

when she sneezes

It is no secret to the Muslim woman that just as Islam has defined the manners governing the act of yawning in gatherings, it has also defined the etiquette to be observed when one sneezes. Islam teaches the Muslims, men and women, how they should behave when they sneeze, what they should say to the one who sneezes, and how they should pray for him or her.

Abu Hurayrah (RAA) said:

When a Muslim woman sneezes, she should say "Al-hamdu lillah," and the one who hears her should say, "yarhamuk Allah." Then she must respond to her sister's du`a' by saying "yahdikum Allah wa yuslih balakum (may Allah guide you and correct your thinking)." This is the teaching of the Prophet (PBUH) according to the hadith narrated by Bukhari:

Thus Islam takes these involuntary actions of Muslims and makes them into opportunities for remembering and praising Allah (SWT) and reinforcing the feelings of brotherhood (and sisterhood), love and compassion in their hearts.

Another of the good manners to be observed when sneezing is to place one's hand over one's mouth and to make as little noise as possible. This is what the Prophet (PBUH) used to do. Abu Hurayrah (RAA) said,

She does not seek the divorce of another woman

so that she may take her place

The true Muslim woman feels that she is living in a Muslim community, whose members are her brothers and sisters. In such a divinely-guided community, cheating, deceit, treachery and all the other vile attitudes that are rampant in societies that have deviated from the guidance of Allah (SWT), are forbidden.

One of the worst of these attitudes is that of the woman who looks at a married man with the intention of snatching him from his wife once they are divorced so that he will be all hers. The true Muslim woman is the furthest removed from this vile attitude, which the Prophet (PBUH) forbade when he forbade a numbers of other, similarly evil attitudes and practices. We see this in the hadith narrated by Bukhari and Muslim from Abu Hurayrah (RAA), who said:

She chooses the work that suits

her feminine nature

Islam has spared women the burden of having to work to earn a living, and has made it obligatory on her father, brother, husband or other male relative to support her. So the Muslim woman does not seek work outside the home unless there is pressing financial need due to the lack of a relative or spouse to maintain her honourably, or her community needs her to work in a specialised area such as befits her feminine nature and will not compromise her honour or religion.

Islam has made it obligatory for a man to spend on his family, and has given him the responsibility of earning the costs of living, so that his wife may devote herself being a wife and mother, creating a joyful and pleasant atmosphere in the home and organising and running its affairs.

This is the Islamic view of woman and the family, and this is the Islamic philosophy of marriage and family life.

The Western philosophy of women's role, the home, the family and children is based on the opposite of this. When a girl reaches a certain age - usually seventeen years old - neither her father, her brother nor any of her male relatives are obliged to support her. She has to look for work to support herself, and to save whatever she can to offer to her future husband. If she gets married, she has to help her husband with the expenses of the home and children. When she gets old, if she is still able to earn, she must continue to work to earn a living, even if her children are rich.

No doubt the wise Muslim woman understands the huge difference between the position of the Muslim woman and the position of women in the West. The Muslim woman is honoured, protected, and guaranteed a decent living; the Western woman works hard and is subjected to exhaustion and humiliation, especially when she reaches old age.

Since the end of the last century, Western thinkers have continually complained about the plight of Western women. They have warned their people about the impending collapse of Western civilization, due to women's going out to work, the disintegration of the family and the neglect of the children.

The great Islamic da`i Dr. Mustafa al-Siba`i, may Allah have mercy on him, collected a number of comments by Western thinkers in his book Al-mar'ah bayna al-fiqh wa'l-qanun (Woman between fiqh and law). These comments reflect the severe anger and deep anguish felt by those thinkers when they see how low the position of women in the West has become. We wilook here at a few of these comments that give a vivid impression of the state of women in the West.

The French economic philosopher Jules Simon said: "Women have started to work in textile factories and printing presses, etc. . .. The government is employing them in factories, where they may earn a few francs. But on the other hand, this has utterly destroyed the bases of family life. Yes, the husband may benefit from his wife's earnings, but apart from that, his earnings have decreased because now she is competing with him for work."

He also commented: "There are other, higher-class women, who work as book-keepers or store-keepers, or who are employed by the government in the field of education. Many of them work for the telegraph service, the post office, the railways or the Bank of France, but these positions are taking them away from their families completely."²⁹⁹

"A woman must remain a woman, because with this quality she can find happiness or bring it to others. Let us reform the position of women, but let us not change them. Let us beware of turning them into men, because that would make them lose much, and we would lose everything. Nature³⁰⁰ has done everything perfectly, so let us study it and try to improve it, and let us beware of anything that could take us away from its laws."³⁰¹

The famous English writer Anna Ward said: "It is better for our daughters to work as servants in houses or like servants at home. This is better, and less disastrous than letting them work in factories, where a girl become dirty and her life is destroyed. I wish that our country was like the lands of the Muslims, where modesty, chastity and purity are like a garment. Servants and slaves there live the best life, where they are treated like the children of the house and no-one harms their honour. Yes, it is a source of shame for England that we make our daughters examples of promiscuity by mixing so much with men. Why do we not try to pursue that which makes a girl do work that agrees with her natural temperament, by staying at home, and leaving men's work for the men, to keep her honour safe."³⁰²

The Western woman envies the Muslim woman, and wishes that she could have some of the rights, honour, protection and stability that the Muslim woman enjoys. There are many proofs of this, some of which have been quoted above (see p 86 of orig.). Another example is the comment of an Italian student of law at Oxford University, after she had heard something of the rights of women in Islam and how Islam gave women all kinds of respect by sparing her the obligation to earn a living so that she may devote herself to caring for her husband and family. This Italian girl said: "I envy the Muslim woman, and wish that I had been born in your country."³⁰³

This reality sunk into the minds of the leaders of the women's movement in the Arab world, especially those who were reasonable and fair. Salma al-Haffar al-Kazbari, who visited Europe and America more than once, commented in the Damascus newspaper al-Ayyam (September 3, 1962), in response to Professor Shafiq Jabri's remarks on the misery of the American woman in his book Ard al-sihr (The land of magic):

"The well-travelled scholar noted, for example, that the Americans teach their children from a very early age to love machines and heroism in their games. He also remarked that the women have started to do men's work, in car factories and street-cleaning, and he felt sorry for the misery of the woman who spends her youth and her life doing something that does not suit her feminine nature and attitude. What Professor Jabri has to say made me feel happy, because I came back from my own trip to the United States five years ago, feeling sorry for the plight of women to which they have been drawn by the currents of blind equality. I felt sorry for their struggle to earn a living, for they have even lost their freedom, that absolute freedom for which they strived for so long. Now they have become prisoners of machines and of time. It is too difficult to go back now, and unfortunately it is true that women have lost the dearest and best things granted to them by nature, by which I mean their femininity, and their happiness. Continuous, exhausting work has caused them to lose the small paradise which is the natural refuge of men and women alike. Children cannot grow and flourish without the presence of a woman who stays at home with them. It is in the home and in the bosom of the family that the happiness of society and individuals rests; the family is the source of inspiration, goodness and genius."

Throwing women into the battlefield of work, where they must compete with men to take their place or share their positions, when there is no need to do so and the interests of society as a whole do not require it, is indeed a grave mistake. It is a great loss that nations and peoples suffer from at times of decline, tribulation and error. The Muslim woman who is guided by the Qur'an and Sunnah does not accept to be thrown into that battlefield, and refuses to become some cheap commodity that is fought over by the greedy capitalists, or some gaudy doll whose company is enjoyed by immoral so-called men. She rejects, with fierce pride, that false "progress" that calls for women to come out uncovered, almost naked and adorned with make up, to work alongside men in offices. With this wise, balanced, honourable attitude, she is in fact doing a great service to her society and nation, by calling for an end to this ridiculous competition of women with men in the workplace, and the resulting corruption, neglect of the family, and waste of money. This is the best good deed a woman can do, as was reflected by the comments of the ruler of North Korea to the Women's Union conference held in his country in 1981:

"We make women enter society, but the reason for that is definitely not a lack of workers. Frankly speaking, the burden borne now by the state because of women's going out is greater than any benefits that may result from women's going out to work. . . So why do we want women to go out and be active in society? Because the main aim is to make women become revolutionary, so that they will become part of the working class through their social activity. Our party encourages women to go out and be active in revolutiwomen and making them part of the working class, no matter how great a burden this places on the state."

No doubt the truly-guided Muslim woman knows exactly where she stands when she realises the great difference between the laws of Islam and the laws of jahiliyyah. So she chooses the laws of Allah (SWT), and does not pay any attention to the nonsense calls of jahiliyyah that come from here and there every so often:

The Muslim woman who is proud of her Islamic identity does not imitate men at all, because she knows that for a woman to imitate men, or a man to imitate women, is forbidden by Islam. The wisdom and eternal law of Allah (SWT) dictate that men have a character distinct from that of women, and vice versa. This distinction is essential for both sexes, because each of them has its own unique role to play in life. The distinction between the basic functions and roles of each sex is based on the differences in character between them; in other words, men and women have different characters and personalities.

Islam put things in order when it defined the role in life of both men and women, and directed each to do that for which they were created. Going against this divinely-ordained definition is a rebellion against the laws of nature according to which Allah (SWT) created man, and is a distortion of the sound, original nature of man. This is surely abhorrent to both sexes, and nothing is more indicative of this than the fact that women despise those effeminate men who imitate women, and men despise those coarse, rough women who act like men. The universe cannot be cultivated and populated properly, and humanity cannot achieve true happi, unless the sexes are clearly differentiated, so that each may appreciate and enjoy the unique character of the other, and both may work together to achieve those aims.

For all these reasons, Islamic teachings issue a severe and clear warning to men who imitate women and women who imitate men.

Ibn `Abbas (RAA) said:

These shameful scenes, that may be seen in some Islamic countries that have been overcome by al-ghazw al-fikri (intellectual colonialism) and whose youth are spiritually defeated, are alien to the Islamic ummah and its values and customs. They have come to us from both the corrupt West and faithless East, which have been overwhelmed by waves of hippies, existentialism, frivolity and nihilism, and other deviant ideas that have misguided humanity and caused great suffering, as they have led people far away from their true, sound nature (fitrah) and distorted them, bringing the worst problems and diseases to those people as a result.

We have also suffered from the fall-out of all this, which overtook the lives of men and women who deviated from the guidance of Allah (SWT) in some Muslim countries after the collapse of the khilafah and the disintegration of the ummah. Many Islamic values were lost, and these deviant men and women became alienated from the ummah, rebelling against its true, original values and distinct character.

She calls people to the truth

The true Muslim woman understands that mankind was not created in vain, but was created to fulfil a purpose, which is to worship Allah (SWT):

Hence the true Muslim woman is aware of her duty to call as many other women as possible to the truth in which she believes, seeking thereby the great reward which Allah (SWT) has promised those who sincerely call others to the truth, as the Prophet (PBUH) said to `Ali (RAA):

The Muslim woman who is calling others to Allah (SWT) does not spare any effort in calling other women to the truth - and how great is the need for this call in these times - seeking the pleasure of Allah (SWT) and spreading awareness among those women who were not fortunate enough to receive this teaching and guidance previously, and thus proving that she likes for her sister what she likes for herself. These are the characteristics of the woman who calls others to Allah (SWT), that distinguish her from ordinary women. They are noble, worthy characteristics that were highly praised and encouraged by the Prophet (PBUH):

She enjoins what is good and

forbids what is evil

The duty of enjoining what is good and forbidding what is evil (al-amr bi'l-ma`ruf wa'l-nahy `an al-munkar) is not confined only to men; it applies equally to men and women, as is stated in the Qur'an:

In response to this responsibility, which in fact is a great honour, the Muslim woman rises up to carry out the duty of enjoining what is good and forbidding what is evil, within the limits of what suits her feminine nature. Within the limits of her own specialised field, she confronts evil - which is no small matter in the world of women - whenever she sees it, and she opposes it with reason, deliberation, wisdom and a clever, good approach. She tries to remove it with her hand, if she is able to and if doing so will not lead to worse consequences. If she cannot remove it by her actions, then she speaks out to explain what is right, and if she is not able to do so, then she opposes it in her heart, and starts to think of ways and means of opposing and eradicating it. These are the means of opposing evil that were set out by the Prophet (PBUH):

"Whoever of you sees an evil action, let him change it with his hand, and if he is not able to do so, then with his tongue, and if he is not able to do so, then with his heart - and that is the weakest of faith."³¹¹

When the alert Muslim woman undertakes this duty of enjoining what is good and forbidding what is evil, she is in effect being sincere towards her wayward or negligent Muslim sisters, for religion is sincerity (or sincere advice), as the Prophet (PBUH) explained most eloquently when he summed up Islam in one word: nasihah. If that is indeed the case, then the Muslimwoman has no option but to enjoin what is good and forbid what is wrong, in order to fulfil the definition of sincerity as stated by the Prophet (PBUH):

The Muslim woman who seeks to call others to Allah (SWT) is eloquent and clever in her da`wah, speaking wisely and without being pushy to those whom she calls, and taking into account their intellectual levels and social positions. With this wise and good preaching, she is able to reach their hearts and minds, just as the Qur'an advises:

One of the most important qualities of the wise and eloquent da`iyah is that she is gentle with the women she is calling. She is patient with the slowness or inability to understand on the part of some of them, their ignorance of many matters of religion, their repeated mistakes and their many tedious questions, following the example of the master of all those men and women who call others to the way of Allah (SWT) - the Prophet (PBUH) - who was the supreme example of patience, kindness and open-heartedness. He responded to questioners like a tolerant, caring guide and gently-correcting teacher, never frustrated by their slowness to understand, or irritated by their many questions and the need to repeat the same answers many times until they understood and left him, content with the lesson they had learned.

An example of this gentle approach is the account of the Sahabi Mu`awiyah ibn al-Hakam al-Sulami (RAA), who said:

In her social life, the Muslim woman seeks to make friends with righteous women, so that they will be close friends and sisters to her, and she will be able to co-operate with them in righteousness, taqwa and good deeds, and in guiding and teaching other women who may have little awareness of Islam. Mixing with righteous women always brings goodness, benefits and a great reward, and deepens women's sound understanding of Islam. For this reason it was encouraged in the Qur'an:

The true Muslim woman does not find it difficult to mix with righteous women, even if they are apparently below her own socio-economic level. What really counts is a woman's essential personality, not her physical appearance or wealth. Musa (PBUH ), the Prophet of Allah, followed the righteous servant so that he might learn from him, saying with all good manners and respect:

She strives to reconcile between

Muslim women

The Muslim community is distinguished by the fact that it is a community in which brotherhood prevails, a society that is filled with love, communication, understanding, tolerance and purity. However, it is still a human society, and as such it cannot be entirely free of occasional disputes and conflicts which may arise among its members from time to time and lead to division and a breaking of ties.

But these disputes, which emerge sometimes in the Muslim community, soon disappear, because of the divine guidance that the members of this community have received, which reinforces the feelings of brotherhood, love and closeness among them, and destroys the roots of hatred and enmity, and because of the good efforts for reconciliation that Islam urges its followers to make whenever there is a dispute between close friends, where the Shaytan has caused conflict and division betweethem. We have seen above how Islam forbids two disputing Muslims to forsake one another for more than three days:

"It is not permitted for a believer to forsake another for more than three days. If three days have passed, let him meet him and greet him with salam. If he returns the greeting, then they will both share in the reward, and if he does not return the greeting, then the one who initiated the greeting will be free of blame."³²⁵

Islam also commands the Muslims, men and women, to reconcile between two conflicting parties:

puts up with their insults

The active Muslim woman is a woman with a mission who has a message to deliver. Whoever undertakes this important mission should prepare herself to be patient and steadfast, and to make sacrifices along the way.

The active Muslim woman has no other choice but to put up with the bad attitude and rude reactions of some women, their misinterpretation of her aims, their mocking of her call to adhere to the morals and manners of Islam, their shallow and confused thinking, their slow response to the truth, their focus on themselves and their own interests, their concern with foolish, trivial matters, their devotion to this world and its pleasures, their failure to take the Hereafter into account or to follow the commandments of Islam, and other foolish things that may annoy the da`iyahs and make them, in moments of irritation and frustration, think of isolating themselves and keeping away from people, and abandoning their work for the sake of Allah (SWT). This is what all those men and women who seek to call others to Allah (SWT) face in every place and time.

For this reason the Prophet (PBUH) sought to strengthen the resolve of the believers and reassure them, by announcing that those who have patience in treading the long and difficult path of da`wah are better, according to the scale of taqwa and righteous deeds, than those who have no patience:

One example of the Prophet's supreme patience comes in a report given by Bukhari and Muslim. The Prophet (PBUH) divided some goods as he usually did, but one of the Ansar said, "By Allah (SWT), this division was not done for the sake of Allah (SWT)." The Prophet (PBUH) heard these unjust words and was deeply offended by them. His expression changed and he became angry, but then he said, "Musa suffered worse insults than these, and he bore them with patience." With these few words, the Prophet's anger was dispelled and his noble, forgiving heart was soothed.

This is the attitude of the Prophets and the sincere da`is in every time and place: patience in the face of people's insults, suspicions and rumours. Without this patience, the da`wah could not continue and the da`is could not persevere.

The clever Muslim woman who calls other to Allah (SWT) is not lacking in intelligence; she is able to understand the psychology, intellectual level and social position of her audience, and she addresses each type of woman in the way that will be most appropriate and effective.

She repays favours and is grateful for them

One of the characteristics of the true Muslim woman is that she is faithful and loyal: she appreciates favours and thanks the one who does them, following the command of the Prophet (PBUH):

The concern of Islam to establish this attitude in the heart of the Muslim reached the extent that gratitude towards Allah (SWT) is deemed to be incomplete and imperfect without gratitude towards people for their favours and good deeds. The one who does not thank people for their acts of kindness or find a word to say that will make them feel chivalrous, is an ungrateful wretch who does not appreciate blessings or give thanks for them. Such a one is not qualified to give thanks to Allah (SWT), the Giver of all blessings and favours. Concerning this the Prophet (PBUH) said:

She visits the sick

Visiting the sick is one of the Islamic social customs that was established and encouraged by the Prophet (PBUH), who made it a duty on every Muslim man and woman, and made it a right that one Muslim may expect from another:

The sick person in an Islamic community feels that he is not alone at his hour of need; the empathy and prayers of the people around him envelop him and alleviate his suffering. This is the pinnacle of human civility and emotion. No other nation in history has ever known such a level of emotional and social responsibility as exists in the ummah of Islam.

The sick person in the West may find a hospital to admit him and a doctor to give him medicine, but rarely will he find a healing touch, compassionate word, kindly smile, sincere prayers, or true empathy. The materialistic philosophy that has taken over Westerners' lives has extinguished the light of human emotion, destroyed brotherly feelings towards one's fellow-man, and removed any motives but materialistic ones for doing good deeds.

The Westerner does not have any motive to visit the sick, unless he feels that he may gain some material benefit from this visit sooner or later. In contrast, we find that the Muslim is motivated to visit the sick in the hope of earning the reward which Allah (SWT) has prepared for the one who gets his feet dusty (i.e., goes out and about) for His sake.

There are many hadith texts on this topic, which awaken feelings of brotherhood in the Muslim's heart and strongly motivate him to visit his sick brother. For example:

The Prophet (PBUH) was so concerned about visiting the sick that he set out principles and guidelines for so doing, which were followed by the Sahabah and recorded in the books of Sunnah.

One of these practices is to sit at the head of the sick person, as we have seen in the story of the Jewish boy, and as Ibn `Abbas (RAA) said:

She does not wail over the dead

The Muslim woman who knows the teachings of her religion has insight and is balanced and self-controlled. When she is stricken by the death of one of those whom she loves, she does not let grief make her lose her senses, as is the case with shallow, ignorant women who fall apart with grief. She bears it with patience, hoping for reward from Allah (SWT), and follows the guidance of Islam in her behaviour at this difficult time.

She never wails over the deceased, because wailing is not an Islamic deed; it is the practice of the kuffar, and one of the customs of jahiliyyah. The Prophet (PBUH) was very explicit in his emphatic prohibition of wailing, to the extent that it was regarded as kufr:

The Sahabah understood this ruling of Islam, even though they had only very recently left the jahiliyyah behind. They used to forbid themselves to eulogise the dead or raise their voices or scream or tear their clothes, which were actions done by women at the of jahiliyyah. They knew that Islam does not accept the deeds of jahiliyyah and will not permit them to return from time to time, and they used to condemn such actions just as the Prophet (PBUH) did.

Abu Burdah ibn Abi Musa said:

Usamah ibn Zayd said:

All of this is forbidden by Islam most emphatically, because it is a waste of energy and contradicts the acceptance of Allah's will and decree; it also opens the way for the Shaytan to lead people astray and cause fitnah. The Prophet (PBUH) referred to this, in the hadith narrated by Umm Salamah (May Allah be pleased with her), who said:

She does not attend funerals

The Muslim woman who truly understands the teachings of Islam does not attend funerals, in obedience to the command of the Prophet (PBUH), as reported by Umm `Atiyah (May Allah be pleased with her):

Footnotes:

1. Bukhari and Muslim. See Sharh al-Sunnah 13/235, Kitab al-fada'il, bab husn khalqihi (PBUH).
2. Bukhari and Muslim. See Riyad al-Salihin, 336, Bab husn al-khalq.
3. Fath al-Bari, 10/456, Kitab al-adab, bab husn al-khulq; Sahih Muslim, 15/78, Kitab al-fada'il, bab kathrah haya'ihi (PBUH).
4. Reported by Tirmidhi, 4/249, in Abwab al-birr, 70. He said it is a hasan hadith.
5. Reported by Bukhari in al-Adab al-Mufrad, 1/375, Bab sakhawah al-nafs.
6. Reported by Tirmidhi 3/244, in Abwab al-birr, bab husn al-khalq. He said it is a hasan sahih hadith.
7. Reported by Tirmidhi, 2/315, in Abwab al-rida', 11. He said it is a hasan sahih hadith.
8. Reported by al-Tabarani in al-Kabir, 1/181, 183. The men of its isnad are rijal al-sahih.
9. Reported by Tirmidhi, 3/245, in Abwab al-birr wa'l-silah, 61. The men of its isnad are thiqat.
10. Reported by Abu Ya'la and al-Tabarani in al-Awsat; the men of Abu Ya'la are thiqat. See Majma' al-Zawa'id, 8/22.
11. Reported by Ahmad, 3/502; its men are thiqat.
12. Reported by Ahmad, 1/403; its men are rijal al-sahih.
13. Bukhari and Muslim. See Riyad al-Salihin, 50, Bab al-sidq.
14. Shahadat al-zur may be interpreted in the following ways: bearing false witness by giving evidence that is false; assisting in something which implies fraud or falsehood; attending the gatherings of the kuffar on the occasion of their festivals. [Translator]
15. Bukhari and Muslim. See Riyad al-Salihin, 689, Bab ghalaz tahrim shahadah al-zur.
16. Sahih Muslim, 2/37, Kitab al-iman, bab bayan an al-din al-nasihah.
17. Bukhari and Muslim. See Sharh al-Sunnah, 13/92, Kitab al-birr wa'l-silah, bab al-nasihah.
18. Bukhari and Muslim. See Sharh al-Sunnah, 10/61, Kitab al-imarah wa'l-qada', bab al-ra'i mas'ul 'an ri'atihi.
19. Sahih Muslim, 13/38, Kitab al-imarah, bab fadl i'anah al-ghazi fi sabil-Allah.
20. Sahih Muslim, 2/108, Kitab al-iman, bab qawl al-Nabi (PBUH) man ghashshana fa laysa minna.
21. Sahih Muslim, 2/109, Kitab al-iman, bab man ghashshana fa laysa minna.
22. Bukhari and Muslim. See Sharh al-Sunnah, 10/71-73, Kitab al-imarah wa'l-qada', bab wa'id al-ghadr; Riyad al-Salihin, 705, bab tahrim al-ghadr.
23. Fath al-Bari, 4/417, Kitab al-buyu', bab ithm man ba'a hurran.
24. Bukhari and Muslim. See Sharh al-Sunnah, 1/74, Kitab al-iman, bab 'alamat al-nifaq.
25. Bukhari and Muslim. See Sharh al-Sunnah, 1/72, Kitab al-iman, bab 'alamat al-nifaq.
26. Sahih Muslim, 2/48, Kitab al-iman, bab bayan khisal al-munafiq.
27. Hayat al-Sahabah 3/99.
28. Fath al-Bari, 10/476, Kitab al-adab, bab ma yukrah min al-tamaduh; Sahih Muslim, 18/126, Kitab al-zuhd, bab al-nahi 'an ifrat fi'l-madh.
29. See al-Adab al-Mufrad, 1/433, Bab yuhtha fi wujuh al-maddahin.
30. Reported by Ahmad, 5/32; its isnad is sahih.
31. Hayat al-Sahabah, 3/103.
32. Fath al-bari, 13/170, Kitab al-ahkam, bab ma yukrah min thana' al-sultan.
33. Bukhari and Muslim. See Riyad al-Salihin, 364, Kitab al-adab, bab al-haya' wa fadlulu.
34. Bukhari and Muslim. See Riyadh al-Salihin, 363, Kitab al-adab, bab fi'l-haya' wa fadluhu.
35. Sahih Muslim, 2/7, Kitab al-iman, bab al-haya' shu'bah min al-iman.
36. Bukhari and Muslim. See Riyad al-Salihin, 363, Kitab al-adab, bab 363.
37. Bukhari and Muslim. See Riyad al-Salihin, 35, Bab al-sabr.
38. Sahih Muslim, 7/124, Kitab al-zakat, bab bayan an al-yad al-'uliya khayr min al-yad al-sufla.
39. Reported by Tirmidhi, 3/382, Abwab al-zuhd, 8; Ibn Majah, 2/1316, Kitab al-fitan, bab kaff al-lisan 'an al-fitnah.
40. Sahih Muslim, 12/10, Kitab al-aqdiyah, bab al-nahi 'an kathrah al-masa'il min ghayri hajah.
41. Reported by Bukhari in al-Adab al-Mufrad, 1/419, Bab man sami'a bi fahishah fa afshaha.
42. Reported with a sahih isnad by Abu Dawud, 4/375, Kitab al-adab, bab fi al-nahi 'an al-tajassus.
43. Reported with a hasan isnad by Ahmad, 5/279.
44. Reported by al-Tabarani; the men of its isnad are thiqat. See Majma' al-Zawa'id, 8/94.
45. Sahih Muslim, 18/115, Kitab al-zuhd, bab tahrim al-riya'.
46. Sahih Muslim, 13/50, Kitab al-imarah, bab man qatila li'l-riya' wa'l-sum'ah.
47. Bukhari and Muslim. See Sharh al-Sunnah, 10/323, Kitab al-riqaq, bab al-riya' wa'l-sam'ah.
48. Bukhari and Muslim. See Sharh al-Sunnah 10/328, Kitab al-hudud, bab qat' yad al-sharif wa'l-mar'ah wa'l-shafa'ah fi'l-hadd.
49. Sahih Muslim, 16/143, Kitab al-birr wa'l-silah wa'l-adab, bab tahrim al-zulm.
50. Sahih Muslim, 16/132, Kitab al-birr wa'l-silah wa'l-adab, bab tahrim al-zulm.
51. Fath al-Bari, 5/97, Kitab al-muzalim, bab la yazlum al-Muslimu al-Muslima wa la yuslimuhu.
52. Fath al-Bari, 10/527, Kitab al-adab, bab al-madarah ma'a al-nas.
53. Fath al-Bari, 10/528, Kitab al-adab, bab al-madarah ma'a al-nas.
54. Sahih Muslim, 15/206, Kitab fada'il al-Sahabah, bab fada'il Umm al-Mu'minin 'A'ishah.
55. Fath al-Bari, 8/455, Kitab al-tafsir, bab law la idh sami'timuhu zann al-mu'minina wa'l-mu'minat bi anfusihim khayran [al-Nur 24:12]
56. Al-Samt al-Thamin, 110; al-Isti'ab, 4/1851; al-Isabah, 8/93.
57. Al-Isabah, 8/192.
58. Reported by Tirmidhi, 4/662, Kitab sifat al-qiyamah, 54. He said it is a hasan sahih hadith.
59. Bukhari and Muslim. See Sharh al-Sunnah, 13/109, Kitab al-birr wa'l-silah, bab ma la yajuz min al-zann.
60. Hayat al-Sahabah, 2/151
61. A sahih hadith narrated by Malik in al-Muwatta', 2/975, Kitab al-kalam, bab ma yu'mar bihi min al-tahaffuz fi'l-kalam.
62. Sahih Muslim, 1/73, Introduction, Bab al-nahy 'an al-hadith bi kulli ma sami'a.
63. Sahih Muslim, 2/12, Kitab al-iman, bab bayan tafadul al-Islam.
64. Reported by Abu Dawud, 4/371, Kitab al-adab, bab fi'l-ghibah; Tirmidhi, 4/660, Kitab sifat al-qiyamah, 51; he said it is a hasan sahih hadith.
65. Bukhari and Muslim. See Sharh al-Sunnah, 1/86, Kitab al-iman, bab al-kaba'ir.
66. Reported with a hasan isnad by Ahmad, 6/461.
67. Reported with a sahih isnad by Ahmad, 4/227.
68. Bukhari and Muslim. See Sharh al-Sunnah, 13/147, Kitab al-birr wa'l-silah, bab wa'id al-namam.
69. Bukhari and Muslim. See Sharh al-Sunnah, 1/370, Kitab al-taharah, bab al-istitar 'inda qada' al-hajah.
70. Bukhari and Muslim. See Sharh al-Sunnah, 1/76, Kitab al-iman, bab 'alamat al-nifaq.
71. Reported by Ahmad and al-Tabarani; the men of itsisnad are thiqat. See Majma' al-Zawa'id, 8/64.
72. Reported by al-Tabarani; the men of its isnad are thiqat. See Majma' al-Zawa'id, 8/64.
73. Fath al-Bari, 10/452, Kitab al-adab, bab lam yakun al-Nabi (PBUH) fashishan wala mutafahhishan.
74. Sahih Muslim, 16/150, Kitab al-birr wa'l-silah wa'l-adab, bab man la'anahu al-Nabi (PBUH).
75. Sahih Muslim, 16/135, Kitab al-birr a'l-silah wa'l-adab, bab tahrim al-zulm.
76. Sahih Muslim, 16/121, Kitab al-birr, bab tahrim zulm al-Muslim wa khadhlihi wa ihtiqarihi.
77. Bukhari and Muslim. See Riyad al-Salihin, 340, Bab al-hilm wa'l-anah wa'l-rifq.
78. Sahih Muslim, 16/146, Kitab al-birr wa'l-silah wa'l-adab, bab fadl al-rifq.
79. Sahih Muslim, 16/146, Kitab al-birr wa'l-silah wa'l-adab, bab fadl al-rifq.
80. Fath al-Bari, 1/323, Kitab al-wudu', bab sabb al-ma' 'ala'l-bul fi'l-masjid.
81. Bukhari and Muslim. See Sharh al-Sunnah, 10/67, Kitab al-imarah wa'l-qada', bab ma 'ala al-walah min al-taysir.
82. Sahih Muslim, 16/145, Kitab al-birr wa'l-silah wa'l-adab, bab fadl al-rifq.
83. Reported by Ahmad, 6/104; the men of its isnad are rijal al-sahih.
84. Reported by Ahmad, 6/104; the men of its isnad are rijal al-sahih.
85. Reported by al-Bazzar; the men of its isnad are rijal al-sahih. See Majma' al-Zawa'id, 8/18, bab ma ja'a fi'l-rifq.
86. Reported by Tirmidhi, 4/654, in Kitab siffah al-qiyamah, 45; he said it is a hasan hadith.
87. The word translated here as proficiency is ihsan, which also has connotations of doing well, decency, etc. [Translator]
88. Sahih Muslim, 13/106, Kitab al-sayd, bab al-amr bi ihsan al-dhabh.
89. Reported by al-Tabarani; the men of its isnad are rijal al-sahih. See Majma' al-Zawa'id, 8/187, Bab rahmat al-nas.
90. Reported with a hasan isnad by al-Tabarani. See Majma' al-Zawa'id, 8/187, Bab rahmat al-nas.
91. Reported by Bukhari in al-Adab al-Mufrad, 1/466, Bab irham man fi'l-ard.
92. Reported by al-Tabarani; the men of its isnad are rijal al-sahih. See Majma' al-Zawa'id, 8/186, Bab rahmat al-nas.
93. Bukhari and Muslim. See Sharh al-Sunnah, 3/410, Kitab al-salat, bab al-takhfif li amr yahduth.
94. Bukhari and Muslim. See Sharh al-Sunnah, 13/34, Kitab al-birr wa'l-silah, bab rahmat al-walad wa taqbilihi.
95. Bukhari and Muslim. See Sharh al-Sunnah, 13/34, Kitab al-birr wa'l-silah, bab rahmat al-walad wa taqbilihi.
96. Bukhari and Muslim. See Sharh al-Sunnah, 2/229, Kitab al-salah, bab fadl salah al-'iswa'l-fajr fi'l-jama'ah.
97. Bukhari and Muslim. See Sharh al-Sunnah, 6/171, Kitab al-zakat, bab fadl saqi al-ma'.
98. Reported by Bukhari in al-Adab al-Mufrad, 1/472, Bab akhdh al-bayd min al-hammarah.
99. Sahih Muslim, 14/242, Kitab qatl al-hayyat wa nahwaha, bab fadl saqi al-baha'im.
100. Bukhari and Muslim. See Sharh al-Sunnah, 6/142, Kitab al-zakat, bab kullu ma'ruf sadaqah.
101. From a hadith whose authenticity is Bukhari and Muslim. See Sharh al-Sunnah, 6/145, Kitab al-zakat, bab kullu ma'ruf sadaqah.
102. Bukhari and Muslim. See Sharh al-Sunnah, 6/143, Kitab al-zakat, bab kullu ma'ruf sadaqah.
103. Fath al-Bari, 1/53, Kitab al-iman, bab al-Muslim man salima al-Muslim min lisanihi wa yadihi.
104. Reported by Ahmad; the men of its isnad are rijal al-sahih. See Majma' al-Zawa'id, 8/183, Bab fiman yurji khayrahu.
105. Sahih Muslim, 17/21, Kitab al-dhikr wa'l-du'a', bab fadl al-ijtima' 'ala tilawah al-Qur'an wa 'ala'l-dhikr.
106. Reported with a jayyid isnad by al-Tabarani in al-Awsat. See Majma' al-Zawa'id, 8/192, Bab fadl qada' al-hawa'ij.
107. Sahih Muslim, 16/171, Kitab al-birr wa'l-silah wa'l-adab, bab fadl izalah al-adha 'an al-tariq.
108. Sahih Muslim, 16/171, Kitab al-birr wa'l-silah wa'l-adab, bab fadl izalah al-adha 'an al-tariq.
109. i.e., by postponing the payment, if he is the one to whom it is owed, or by paying off the debt for him. [Author]
110. Sahih Muslim, 10/227, Kitab al-musaqah wa'l-muzari'ah, bab fadl inzar al-mu'sir.
111. A hasan sahih hadith, narrated by Tirmidhi, 3/590, in Kitab al-buyu', bab ma ja'a fi inzar al-mu'sir.
112. Bukhari and Muslim. See Sharh al-Sunnah, 8/196, Kitab al-buyu', bab thawab man anzara mu'siran.
113. Sahih Muslim, 10/227, Kitab al-musaqah wa'l-muzari'ah, bab fadl inzar al-mu'sir.
114. Sahih Muslim, 10/225, Kitab al-musaqah wa'l-muzari'ah, bab fadl inzar al-mu'sir.
115. 'Face' here is the literal translation of the Arabic word 'wajh', which in this context may also mean the sake, cause or presence of Allah. [Translator]
116. (Bukhari and Muslim), See Sharh al-Sunnah, 6/155, Kitab al-zakat, bab ma yukrah min imsak al-mal.
117. (Bukhari and Muslim), See Riyad al-Salihin, 301, bab al-karam wa'l-jud wa'l-infaq fi wujuh al-khayr.
118. Sahih Muslim, 16/141, Kitab al-birr wa'l-silah wa'l-adab, bab istihbab al-'afu wa'l-tawadu'.
119. Reported by Tirmidhi, 4/644, In Kitab siffat al-qiyamah, 33. The reward for everything except the shoulder would be stored up for them in the Hereafter, as they had given it all away in charity. The part that they had kept for themselves, the shoulder, had in effect been "spent" as it carried no such reward. [Translator]
120. Fath al-Bari, 10/330, Kitab al-libas, bab al-qala'id wa'l-sakhab li'l-nisa'.
121. Fath al-Bari, 10/330, Kitab al-libas, bab al-khatim li'l-nisa'.
122. Fath al-Bari, 10/331, Kitab al-libas, bab al-qurt li'l-nisa'.
123. Sahih Muslim, 16/8, Kitab fada'il al-sahabah, bab fada'il umm al-mu'minin Zaynab.
124. Ibn Sa'd, al-Tabaqat, 8/109, 110; Sifat al-Safwah, 2/48,49; Siyar A'lam al-Nubala', 2/212.
125. Ibn al-Jawzi, Ahkam al-nisa', p. 446.
126. See Fath al-Bari, 3/283, Kitab al-zakat, bab ittaqu al-nar wa law bi shiqq tamarah. [Check]
127. Reported with a sahih isnad by Ahmad, 6/79.
128. Fath al-Bari, 3/293, Kitab al-zakat, bab man amara khadimahu bi'l-sadaqah.
129. (Bukhari and Muslim), See Sharh al-Sunnah, 6/143, Kitab al-zakat, bab kullu ma'rufin sadaqah.
130. (Bukhari and Muslim), See Sharh al-Sunnah, 6/142, Kitab al-zakat, bab kullu ma'rufin sadaqah
131. (Bukhari and Muslim), See Riyad al-Salihin, 167, Bab mulatafah al-yatim wa'l-masakin.
132. (Bukhari and Muslim), See Sharh al-Sunnah, 13/43, Kitab al-birr wa'l-silah, bab thawab kafil al-yatim.
133. (Bukhari and Muslim), See Sharh al-Sunnah, 13/45, Kitab al-birr wa'l-silah, bab thawab kafil al-yatim.
134. Sahih Muslim, 2/114, Kitab al-iman, bab tahrim isbal al-izar wa'l-mann bi'l-atiyah.
135. Sahih Muslim, 1/189, Kitab al-iman, bab mubayi'ah wafd 'Abd al-Qays.
136. Fath al-Bari, 10/519, Kitab al-adab, bab al-hadhr min al-ghadab.
137. Fath al-Bari, 10/519, Kitab al-munaqib, bab siffah al-Nabi (PBUH); Sahih Muslim, 15/83, Kitab al-fada'il, bab muba'idatahihi (PBUH) li'l-atham.
138. (Bukhari and Muslim), See Sharh al-Sunnah, 3/409, Kitab al-salat, bab al-iman yukhaffif al-salat; this version is that given by Muslim.
139. (Bukhari and Muslim), See Sharh al-Sunnah, 12/128, Kitab al-libas, bab al-tasawir; this version is that given by Muslim.
140. (Bukhari and Muslim), See Sharh al-Sunnah, 10/328, Kitab al-hudud, bab qata'yad al-sharif wa'l-mar'ah wa'l-shafa'ah fi'l-hadd..
141. Fath al-Bari, 7/141, Kitab munqib al-Ansar, bab dhikr Hind bint 'Utbah.
142. Sahih Muslim, 15/84, Kitab al-fada'il, bab muba'idatihi (PBUH) li'l-atham.
143. (Bukhari and Muslim), See Riyadh al-Salihin, 344, Bab al-'afu wa'l- 'rad 'an al-jahilin.
144. Reported by Bukhari and Muslim with similar wording. See Fath al-Bari, 7/497, Kitab al-maghazi, bab al-shat al-masmumah and 5/230, Kitab al-hibbah, bab qabul al-hadiyah min al-mushrikin; Sahih Muslim, 14/178, Kitab al-salam, bab al-samm.
145. (Bukhari and Muslim), See Sharh al-Sunnah, 5/150, Kitab al-da'wat, bat al-du'a li'l-kuffar bi'l-hidayah
146. Reported by Ahmad and al-Tabarani; the men of Ahmad's isnad are thiqat . See Majma'al-Zawa'id, 8/188, Bab makarim al-akhlaq.
147. Ibn'Abd al-Barr, al-Isti'ab, 4/1872; Ibn Hijr, al-Isabah, 8/127.
148. Reported by Bukhari in al-Adab al-Mufrad, 1?342, Bab al-'afu wa'l-sufh 'an al-nas.
149. (Bukhari and Muslim), See Sharh al-sunnah, 13/260, Kitab al-fada'il, bab ikhtiyarihi aysar al-amrayn (PBUH).
150. Musnad Ahmad, 3/166.
151. Reported by Bukhari in al-Adab al-Mufrad, 1/210, Bab la yu'dhi jarahu
152. Reported by Ibn Hibban in his Sahih, 10/466, Kitab al-siyar, bab fadl al-jihad.
153. Reported by al Tabarani; the men of its isnad are thiqat. See Majma'al-Zawa'id, 8/78, Bab maja'a fi'l-hasad wa'l-zann.
154. Sahih Muslim, 14/110, Kitab al-libas wa'l-zinah,, bab al-nahy 'an al-tazwir fi'l-libas wa ghayrihi..
155. Reported by Abu Ya'la and al-Tabarani; the men of its isnad are thiqat. See Majma'al-Zawa'id, 10/125, Bab maja'a fi'l-mutan''amin wa'l-mutanatta'in.
156. Sahih Muslim, 16/184, Kitab al-birr wa'l-silah wa'l-adab, bab idha ahabba Allah 'abdan.
157. Sahih Muslim, 16/189, Kitab al-birr wa'l-silah wa'l-adab, bab idha ahabba Allah 'abdan
158. Reported with a jayyid isnad by Ahmad, 2/185.
159. Reported by Ahmad and al-Bazzar; the men of Ahmad's isnad are rijal al-sahih. See Majma' al-Zawa'id, 8/87, Bab al-mu'min ya'laf wa yu'lif.
160. See Hayat al-Sahabah, 1/22, 23
161. Fath al-Bari, 10/471, Kitab al-adab, bab ma yajuz min ightiyab ahl al-fasad wa'l-rayab; Sahih Muslim, 16/144, Kitab al-birr wa'lsillat wa'l-adab, bab mudarah man yutqi fuhshihi.
162. Fath al-Bari, 9/175, Kitab al-nikah and 7/317, Kitab al-baghazi, bab 'ard al-insan ibnatahu 'ala ahl al-khayr
163. Sahih Muslim, 16/41, Kitab fada 'il al-Sahabah,, bab fada'il Anas. Thabit is the name of the Tabi'i who narrated this hadith from Anas.
164. Sahih Muslim, 10/8, Kitab al-nikah, bab tahrim ifsha' sirr al-mar'ah.
165. Sahih Muslim, 16/177, Kitab al-birr wa'l-silah wa'l-adab, bab istihbab talaqah al-wajh.
166. Fath al-Bari, 10/504, Kitab al-adab, bab al-tabassum wa'l-dahk; Sahih Muslim, 16/35, Kitab fada'il al-Sahabah, bab fada'il Jarir ibn 'Abdullah.
167. Reported by Bukhari in al-Adab al-Mufrad, 1/365, Bab al-mazah.
168. Nughar: a small bird, like a sparrow. [Author]
169. Nughayr: diminutive of nughar [Author]. In Arabic, this is play on words because of the rhyme between the boy's name and that of the bird [Translator]. This story was narrated in Hayat al-Sahabah, 3/149.
170. Reported by Bukhari in al-Adab al-Mufrad, 1/366, Bab al-mazah.
171. Reported by Ahmad; the men of its isnad are rijal al-sahih. See Majma' al-Zawa'id, 9/368, Bab ma ja'a fi Zahir ibn Hizam.
172. Reported by Tirmidhi in al-Shama'il, 111; it is hasan because of the existence of corroborating reports.
173. A sahih hadith narrated by Ahmad, 6/264 and Abu Dawud, 3/41, Kitab al-jihad, bab fi al-sabaq 'ala'l-rajul.
174. Reported by Abu Ya'la; the men of its isnad are rijal al-sahih, except for Muhammad ibn 'Amr ibn 'Alqamah, whose hadith is hasan. See Majma' al-Zawa'id, 4/316.
175. Reported with a hasan isnad by al-Tabarani in al-Saghir. See Majma' al-Zawa'id, 8/193, Bab fadl qada' al-hawa'ij.
176. Fath al-Bari, 9/225, Kitab al-nikah, bab al-niswah allati yahdina al-mar'ah ila zawjiha.
177. Bu'ath: a place in the environs of Madinah where war took place between the Aws and Khazraj before Islam. It was knas the battle of Bu'ath, and poets composed many verses about it. [Author]
178. Fath al-Bari, 2/440, Kitab al-'idayn, bab al-hirab wa'l-daraq yawm al-'id.
179. Fath al-Bari, 2/445, Kitab al-'idayn, bab sunnah al-'idayn li ahl al-Islam.
180. Banu Arfidah: a nickname given to Abyssinians. [Author]
181. Fath al-Bari, 2/440, Kitab al-'idayn, bab al-hirab wa'l-daraq yawm al-'id.
182. Fath al-Bari, 2/440, Kitab al-'idayn, bab al-hirab wa'l-daraq yawm al-'id.
183. Fath al-Bari, 2/440, Kitab al-'idayn, bab al-hirab wa'l-daraq yawm al-'id.
184. Fath al-Bari, 2/440, Kitab al-'idayn, bab al-hirab wa'l-daraq yawm al-'id.
185. See the reports given in Fath al-Bari, 2/444.
186. Fath al-Bari, 2/440, Kitab al-'idayn, bab al-hirab wa'l-daraq yawm al-'id.
187. Reported by Tirmidhi in Manaqib 'Umar. He said: it is a hasan sahih gharib hadith; this version is gharib. See 621, Kitab al-manaqib, 18.
188. Sahih Muslim, 2/89, Kitab al-iman, bab tahrim al-kibr.
189. (Bukhari and Muslim), See Riyadh al-Salihin, 334, Bab tahrim al-kibr wa'l-i'jab.
190. (Bukhari and Muslim), See Sharh al-Sunnah, 12/9, Kitab al-libas, bab taqsir al-thiyab.
191. Sahih Muslim, 2/115, Kitab al-iman, bab bayan al-thalatha alladhina la yukallimuhum Allah yawm al-qiyamah.
192. Sahih Muslim, 16/173, Kitab al-birr wa'l-silah wa'l-adab, bab tahrim al-kibr; also narrated by Bukhari in al-Adab al-Mufrad, 2/9, Bab al-kibr.
193. Narrated by Bukhari in al-Adab al-Mufrad, 2/7, Bab al-kibr.
194. Sahih Muslim, 16/141, Kitab al-birr wa'l-silah wa'-adab, bab istihbab al-'afu wa'l-tawadu'.
195. Sahih Muslim, 18/200, Kitab al-jannah wa siffat na'imiha wa ahliha, bab al-siffat allati yu'raf biha fi'l-dunya ahl al-jannah.
196. (Bukhari and Muslim), See Riyadh al-Salihin, 331, Bab al-tawadu'.
197. Fath al-Bari, 10/489, Kitab al-adab, bab al-kibr.
198. Sahih Muslim, 6/165, Kitab al-jumu'ah, bab al-ta'lim fi'l-khutbah.
199. Fath al-Bari, 5/199, Kitab al-hibbah, bab al-qalil min al-hibbah.
200. Fath al-Bari, 6/81, Kitab al-jihad, bab al-hirasah fi'l-ghazu fi sabil-Allah.
201. Sahih Muslim, 14/64, Kitab al-libas wa'l-zinah, bab tahrim al-tabakhtur fi'l-mashi.
202. Fatawa Ibn Taymiyah, 22/138, 139.
203. Reported by al-Tabarani in al-Kabir; the men of its isnad are thiqat. See Majma' al-Zawa'id, 8/188, Bab makarim al-akhlaq.
204. Sahih Muslim, 16/140, Kitab al-birr wa'l-silah wa'l-adab, bab tarahum al-mu'minin wa ta'atufihim.
205. Sahih Muslim, 16/139, Kitab al-birr wa'l-silah wa'l-adab, bab tarahum al-mu'minin wa ta'atufihim.
206. Sahih Muslim, 3/128, Kitab al-taharah, bab wujub ghusl al-rijlayn.
207. Tabaqat ibn Sa'd, 3/363.
208. (Bukhari and Muslim), See Sharh al-Sunnah, 14/312, Kitab al-riqaq, bab hifz al-lisan.
209. (Bukhari and Muslim), See Riyadh al-Salihin, 379, Kitab al-adab, bab ikram al-dayf.
210. Reported by Bukhari in al-Adab al-Mufrad, 2/207, Bab ja'izah al-dayf..
211. Reported by Imam Ahmad, 4/155; its men are rijal al-sahih.
212. Narrated by Bukhari, Muslim and others. See al-Adab al-Mufrad, 2/210, Bab idha asbaha al-dayf mahruman.
213. (Bukhari and Muslim), See Sharh al-Sunnah, 11/320, Kitab al-at'imah, bab ta'am al-ithnayn yakfi al-thalathah.
214. Sahih Muslim, 14/22, Kitab al-ashribah, bab fadilah al-mawasah fi'l-ta'am al-qalil.
215. Fath al-Bari, 8/631, Kitab al-tafsir, bab wa yu'thirun 'ala anfusihim; Sahih Muslim, 4/12, Kitab al-ashribah, bab ikram al-dayf.
216. i.e., Hatim al-Ta'iyy, as in al-'Aqad al-Farid, 1/236.
217. Fath al-Bari, 3/143, Kitab al-ja'izah, bab man ista'adda al-kafn and 4/318, Kitab al-buyu', bab al-nissaj.
218. (Bukhari and Muslim), See Riyadh al-Salihin, 310, Bab al-ithar wa'l-masawah.
219. (Bukhari and Muslim), See Riyad al-Salihin, 741, Kitab al-umur al-munhi 'anha, bab tahrim al-suwar.
220. (Bukhari and Muslim), See Riyadh al-Salihin, 742, Kitab al-umur al-munhi 'anha, bab tahrim al-suwar.
221. Ibid.
222. Ibid.
223. Sahih Muslim, 14/81, Kitab al-libas wa'l-zinah, bab tahrim taswir al-hayawan.
224. (Bukhari and Muslim), See Riyad al-Salihin, 744, Kitab al-umur al-munhi 'anha, bab tahrim ittikhadh al-kalb illa li sayd aw mashiyah.
225. See discussion of this deviation on pp. [ch9, love for the sake of Allah]
226. (Bukhari and Muslim), See Riyad al-Salihin, 788, Kitab al-umur al-munhi 'anha, bab tahrim isti'mal ina' al-dhahab wa'l-fuddah.
227. Sahih Muslim, 14/29-30, Kitab al-libas wa'l-zinah, bab tahrim isti'mal awani al-dhahab wa'l-fuddah.
228. The custom at the time of the Prophet (PBUH) was for all present to eat from one dish or platter; this is still the custom in some Muslim countries [Translator].
229. (Bukhari and Muslim), See Riyad al-Salihin, 394, Kitab adab al-ta'am, bab al-tasmiyah fi awwalihi al-hamd fi akhirihi.
230. Reported by Abu Dawud, 3/475, Kitab al-at'imah, bab al-tasmiyah; Tirmidhi, 4/288, Kitab al-at'imah, bab ma ja'a fi'l-tasmiyah 'ala'l-ta'am.
231. Sahih Muslim, 13/191, Kitab al-ashribah, bab adab al-ta'am wa'l-shirab.
232. Sahih Muslim, 13/192, Kitab al-ashribah, bab adab al-ta'am wa'l-shirab.
233. Ibid.
234. (Bukhari and Muslim), See Sharh al-Sunnah, 11/385, Kitab al-ashribah, bab al-bida'ah bi'l-ayman.
235. This was Ibn 'Abbas [Author].
236. (Bukhari and Muslim), See Sharh al-Sunnah, 11/386, Kitab al-ashribah, bab al-bida'ah bi'l-ayman.
237. i.e., he lost his hand in the battle of Mu'tah. [Author]
238. (Bukhari and Muslim), See Riyad al-Salihin, 399, Kitab adab al-ta'am, bab al-akl mima yalih. [?]
239. Sahih Muslim, 13/204, Kitab al-ashribah, bab istihbab la'q al-asabi'.
240. Sahih Muslim, 13/207, Kitab al-ashribah, bab istihbab la'q al-asabi'.
241. Ibid.
242. Fath al-Bari, 9/580, Kitab al-at'imah, bab ma yaqul idha faragha min ta'amihi.
243. Reported by Abu Dawud, 4/63, Kitab al-libas, chapter 1; and Tirmidhi , 5/508, Kitab al-da'wat, 56. He said it is a hasan hadith.
244. (Bukhari and Muslim), See Sharh al-Sunnah, 11/290, Kitab al-at'imah, bab la yu'ib al-ta'am.
245. i.e., he would pause and take a breath outside the cup. [Author]
246. (Bukhari and Muslim), See Riyad al-Salihin, 406, Kitab adab al-ta'am, bab fi adab al-shirab.
247. Reported by Tirmidhi, 4/302, Kitab al-ashribah, 13. He said it is a hasan hadith.
248. Reported by Tirmidhi, 4/304, Kitab al-ashribah, 15. He sit is a hasan sahih hadith
249. (Bukhari and Muslim), See Sharh al-Sunnah, 12/260, Kitab al-isti'dhan, bab fadl al-salam.
250. (Bukhari and Muslim), See Riyadh al-Salihin, 437, Kitab al-salam, bab fadl al-salam; this wording is taken from a report narrated by Bukhari.
251. Sahih Muslim, 2/35, Kitab al-iman, bab bayan annahu la yadkhul al-jannah illa al-mu'minun.
252. Reported with a jayyid isnad by Abu Dawud, 5/380, Kitab al-adab, bab fi fadl man bada'a al-salam.
253. Reported by Bukhari in al-Adab al-Mufrad, 2/465, Bab man kharaja yusallim wa yusallam 'alayhi.
254. The greeting should always be spoken in Arabic, regardless of whatever one's native tongue is or whatever language is being spoken at any given time. [Translator]
255. (Bukhari and Muslim), See Riyad al-Salihin, 437, Kitab al-salam, bab fi fadl al-salam.
256. (Bukhari and Muslim), See Riyad al-Salihin, 439, Kitab al-salam, bab kayfiyyah al-salam.
257. (Bukhari and Muslim), See Riyad al-Salihin, 440, Kitab al-salam, bab fi adab al-salam.
258. Reported by Bukhari. See Riyad al-Salihin, 44, Kitab al-salam, bab fi adab al-salam.
259. Reported by Tirmidhi, 5/58, in Kitab al-isti'dhan, bab ma ja'a fi'l-taslim 'ala'l-nisa'. He said it is a hasan hadith.
260. (Bukhari and Muslim), See Riyad al-Salihin, 442, Kitab al-salam, bab al-salam 'ala'l-subyan.
261. Sahih Muslim, 14/14, Kitab al-ashribah, bab ikram al-dayf. See also Riyad al-Salihin, 439.
262. Reported by Abu Dawud, 5/386, Kitab al-adab, bab fi'l-salam; Tirmidhi, 5/62, Kitab al-isti'dhan, 15. Tirmidhi said it is a hasan hadith.
263. Reported by Bukhari in al-Adab al-Mufrad, 2/513, Bab kayfa yaqum 'ind al-bab..
264. i.e., so that the one seeking permission will not see anything that the people whose house it is do not want him to see. [Translator]
265. (Bukhari and Muslim), See Riyad al-Salihin, 445, Kitab al-salam, bab al-isti'dhan wa adabihi.
266. Reported by Bukhari in al-Adab al-Mufrad, 2/518, Bab idha qala: udkhul? wa lam yusallim; se also Riyad al-Salihin, 445.
267. (Bukhari and Muslim), See Riyad al-Salihin, 447, Kitab al-salam, bab fi bayan an al-sunnah an yusammi al-musta'dhin nafsahu.
268. (Bukhari and Muslim), See Riyad al-Salihin, 447, Kitab al-salam, bab fi bayan an al-sunnah an yusammi al-musta'dhin nafsahu.
269. Ibid.
270. (Bukhari and Muslim), See Riyad al-Salihin, 445, Kitab al-salam, bab fi'l-isti'dhan wa adabihi.
271. Fath al-Bari, 11/26, Kitab al-isti'dhan, bab al-taslim wa'l-isti'dhan; Sahih Mu, 14/130, Kitab al-adab, bab al-isti'dhan.
272. Sahih Muslim, 14/134, Kitab al-adab, bab al-isti'dhan.
273. Reported by Abu Dawud, 5/164, in Kitab al-isti'dhan, 16, and Tirmidhi, 5/73, Kitab al-isti'dhan, 29. Tirmidhi said it is a hasan sahih gharib hadith.
274. Reported by Abu Dawud, 5/175, Kitab al-adab, 24, and Tirmidhi, 5/44, Kitab al-adab, 11. Tirmidhi said it is a hasan hadith.
275. Reported by Bukhari in al-Adab al-Mufrad,2/580, Bab idha ra'a qawman yatanajuna fala yudkhul ma'ahum.
276. (Bukhari and Muslim), See Sharh al-Sunnah, 12/296, 297, Kitab al-isti'dhan, bab la yuqim al-rajul min majlisihi idha hadara. [??]
277. Sahih Muslim, 14/161, Kitab al-salam, bab tahrim iqamah al-insan min mawdu'ihi.
278. (Bukhari and Muslim), See Sharh al-Sunnah, 13/90, Kitab al-birr wa'l-silah, bab la yunaja ithnan duna al-thalith.
279. Al-Muwatta', 2/988, Kitab al-kalam (6).
280. Reported with a hasan isnad by Ahmad and altabarani. See Majma' al-Zawa'id, 8/14, bab tawfir al-kabir wa rahmat al-saghir.
281. (Bukhari and Muslim), See Riyad al-Salihin, 207, Bab tawfir al-'ulama' wa'l-kibar wa ahl al-fadl.
282. A hasan hadith narrated by Abu Dawud, 5/184, Kitab al-adab, 23.
283. Sahih Muslim, 1/55
284. Sahih Muslim, 14/138, Kitab al-adab, bab tahrim al-nazr fi bayt ghayrihi.
285. Fath al-Bari, 10/611, Kitab al-adab, bab idha tatha'ab fa layada' yadahu 'ala fihi; Sahih Muslim, 18/123, Kitab al-zuhd, bab kirahah al-tatha'ub.
286. Sahih Muslim, 18/122, Kitab al-zuhd, bab kirahah al-tatha'ub.
287. Fath al-Bari, 10/611, Kitab al-adab, bab idha tatha'ab fa layada' yadahu 'ala fihi
288. Fath al-Bari, 10/608, Kitab al-adab, bab idha tatha'ab fa layada' yadahu 'ala fihi
289. Sahih Muslim, 18/121, Kitab al-zuhd, bab tashmiyah al-'atish.
290. (Bukhari and Muslim), See Riyad al-Salihin, 448, Kitab al-salam, bab istihbab tashmiyah al-'atish.
291. Reported by Abu Dawud, 5/288, Kitab al-adab, 98; Tirmidhi, 5/86, Kitab al-adab, 6. Tirmidhi said it is a hasan sahih hadith.
292. i.e., a person should not raise the price of something he has no intention of buying, in order to mislead another. [Author]
293. i.e., do not ask a person to return something he has bought so that you may sell him something similar for a lower price. [Author]
294. i.e., he should not act as an agent for him, controlling prices in a way that harms the community. [Author]
295. i.e., she should not ask a man to divorce his wife and marry her instead, so that she will enjoy all the comforts and good treatment that were previously enjoyed by the one who is divorced. [Author]
296. Fath al-Bari, 4/352, 353, Kitab al-buyu', bab la yabi' 'ala bay' akhihi; Sahih Muslim, 9/198, Kitab al-nikah, bab tahrim khutbah al-rajul 'ala khutbah akhihi. This version is that narrated by Muslim.
297. Fath al-Bari, 9/219, Kitab al-nikah, bab al-shurut allati la tukhall fi'l-nikah ???
298. (Bukhari and Muslim), See Sharh al-Sunnah, 13/60, Kitab al-birr wa'l-silah, bab yuhibb li-akhihi ma yuhibb linafsihi.
299. Al-mar'ah bayna al-fiqh wa'l-qanun, 176.
300. This is an atheistic Western expression, which refers to "nature" instead of Allah the Creator, after the West turned its back on religion. [Author]
301. Al-mar'ah bayna al-fiqh wa'l-qanun, 178.
302. Al-mar'ah bayna al-fiqh wa'l-qanun, 179.
303. Al-mar'ah bayna al-fiqh wa'l-qanun, 181.
304. See Fath al-Bari, 10/332, Kitab al-libas, bab al-mutashabbihin bi'l-nisa' wa'l-mutashabbihat bi'l-rijal.
305. See Fath al-Bari, 10/333, Kitab al-libas, bab ikhraj al-mutashabbihin bi'l-nisa' min al-buyut.
306. A sahih hadith narrated by Abu Dawud, 4/86, Kitab al-libas, 31; Ibn Hibban (13) 63, Kitab al-hizr wa'l-ibahah, bab al-la'n.
307. Fath al-Bari, 7/476, Kitab al-maghazi, bab ghazwah Khaybar.
308. Sahih Muslim, 16/227, Kitab al-'ilm, bab man sanna sunnah hasanah [??]
309. Fath al-Bari, 6/496, Kitab hadith al-anbiya', bab ma dhukira 'an Bani Isra'il.
310. Reported by Tirmidhi, 5/34, in Kitab al-'ilm, 7; he said it is a hasan sahih hadith.
311. Sahih Muslim, 2/22, Kitab al-iman, bab bayan kawn al-nahy 'an al-munkar min al-iman.
312. Sahih Muslim, 2/37, Kitab al-iman, bab bayan an al-din nasihah.
313. Reported by Ahmad and al-Tabarani; the men of their isnads are thiqat. See Majma' al-Zawa'id, 7/263, Bab fi ahl al-ma'ruf wa ahl al-munkar.
314. Hayat al-Sahabah, 3/233.
315. Reported by al-Tabarani, 10/146; the men of its isnad are rijal al-sahih.
316. Bukhari and Muslim. See Riyad al-Salihin, 374, Kitab al-adab, bab fi'l-wa'z wa'l-iqtisad fihi.
317. Sahih Muslim, 5/20, Kitab al-masajid, bab tahrim al-kalam fi'l-salah.
318. Hayat al-Sahabah, 3/129.
319. Fath al-Bari, 1/188, Kitab al-'ilm, bab man a'ada al-hadith thalathan li yufham 'anhu.
320. Reported by Abu Dawud, 4/360, Kitab al-adab, 21; its isnad is sahih.
321. Sahih Muslim, 16/185, Kitab al-birr wa'l-silah wa'l-adab, bab al-arwah junud mujannadah.
322. (Bukhari and Muslim), See Riyad al-Salihin, 211, Bab ziyarat ahl al-khayr wa majalisatihim.
323. Umm Ayman was the Prophet's nursemaid during his childhood. When he grew up, he gave her her freedom and married her to Zayd ibn Harithah. He used to honour her and treat her with kindness and respect, and say, "Umm Ayman is my mother." [Author]
324. Sahih Muslim, 16/9, Kitab fada'il al-Sahabah, bab fada'il Umm Ayman.
325. Reported by Bukhari in al-Adab al-Mufrad, 1/505, Bab inna al-salam yujzi min al-sawm.
326. (Bukhari and Muslim), See Riyad al-Salihin, 687, Kitab al-umur al-munhi 'anha, bab bayan ma yajuz min al-kadhb.
327. Sahih Muslim, 16/157, Kitab al-birr wa'l-silah wa'l-adab, bab tahrim al-kadhb wa bayan ma yubah fihi.
328. Reported by Bukhari in al-Adab al-Mufrad, 1/478, Bab alladhi yusbir 'ala adha al-nas.
329. A hasan jayyid gharib hadith narrated by Tirmidhi, 4/380, Kitab al-birr wa'l-silah, 87.
330. Reported by Abu Dawud, 2/172, Kitab al-zakah; Ahmad, 2/68. Its isnad is sahih.
331. Reported by Bukhari in al-Adab al-Mufrad, 1/310, Bab man lam yashkur al-nas.
332. (Bukhari and Muslim), See Riyad al-Salihin, 452, Bab 'iyadah al-marid.
333. Sahih Muslim, 14/143, Kitab al-salam, bab min haqq al-Muslim li'l-Muslim radd al-salam.
334. Fath al-Bari, /517, Kitab al-at'imah, bab kulu min tayyibat ma razaqnakum.
335. Bukhari and Muslim. See Riyad al-Salihin, 451, Kitab 'iyadah al-marid, bab 'iyadah al-marid.
336. Sahih Muslim, 16/125, Kitab al-birr wa'l-silah wa'l-adab, bab fadl 'iyadah al-marid.
337. A metaphor for the reward earned [Translator].
338. Sahih Muslim, 16/125, Kitab al-birr wa'l-silah wa'l-adab, bab fadl 'iyadah al-marid.
339. Reported by Tirmidhi, 3/292, Kitab al-jana'iz, 2. He said it is a hasan hadith.
340. Fath al-Bari, 3/219, Kitab al-jana'iz, bab hal yu'rad 'ala al-sabi al-Islam?
341. Reported by Bukhari in al-Adab al-Mufrad,1/633, Bab ayna yaq'ud al-'a'id.
342. (Bukhari and Muslim), See Riyad al-Salihin, 454, Kitab 'iyadah al-marid, bab fima yad'u bihi li'l-marid.
343. i.e., may your sickness be an expiation and cleanse you of your sins [Author].
344. Fath al-Bari, 10/118.
345. Fath al-Bari, 10/117, Kitab al-murda [?], bab 'iyadah al-nisa' al-rijal.
346. Sahih Muslim, 2/57, Kitab al-iman, bab itlaq al-kufr 'ala al-ta'an fi'l-nasab wa'l-niyahah.
347. (Bukhari and Muslim), See Sharh al-Sunnah, 5/436, Kitab al-jana'iz, bab al-nahy 'an al-niyahah wa'l-nadab.
348. Sahih Muslim, 2/110, Kitab al-iman, bab tahrim darab al-khudud wa shiqq al-juyub.
349. Sahih Muslim, 6/224, 225, Kitab al-jana'iz, bab al-bika' [?] 'ala'l-mayyit.
350. (Bukhari and Muslim), See Sharh al-Sunnah, 5/429, Kitab al-jana'iz, bab al-bika' 'ala al-mayit.
351. Reported by Bukhari and Muslim. See Riyad al-Salihin, 463, Kitab 'iyadah al-marid, bab jawaz al-bika' 'ala al-mayit bi ghayri nadab wa la niyahah.
352. The first time was when Abu Salamah surrendered his soul (died), and some of his family were grief-stricken. The Prophet (SAAS) told them, "Do not pray for anything but good for yourselves, for the angels are saying 'Amin' to whatever you say," then he prayed for Abu Salamah. The second time was when Umm Salamah started telling herself that she would exaggerate in her crying for him, then she changed her mind. [Author]
353. Sahih Muslim, 6/224, Kitab al-jana'iz, bab al-bika' 'ala al-mayit.
354. Fath al-Bari, 3/176, Kitab al-jana'iz, bab ma yunha min al-nawh wa'l-bika'; Sahih Muslim, 6/237, Kitab al-jana'iz, bab tahrim al-niyahah.
355. Sahih Muslim, 6/238, Kitab l-jana'iz, bab tahrim al-niyahah.
356. Sahih Muslim, 6/235, Kitab al-jana'iz, bab tahrim al-niyahah.
357. Imam Ahmad, al-Musnad, 2/362; the men of its isnad are thiqat.
358. Fath al-Bari, 3/144, Kitab al-jana'iz, bab ittiba' al-nisa' al-jana'iz; Sahih Musli, 7/2, Kitab al-jana'iz, bab nahy al-nisa' 'an ittiba' al-jana'iz.