One of the most prominent distinguishing features of the Muslim woman is her deep faith in Allah (SWT), and her sincere conviction that whatever happens in this universe, and whatever fate befalls human beings, only happens through the will and decree of Allah (SWT); whatever befalls a person could not have been avoided, and whatever does not happen to a person could not have been made to happen. A person has no choice in this life but to strive towards the right path and to do good deeds - acts of worship and other acts - by whatever means one can, putting all his trust in Allah (SWT), submitting to His will, and believing that he is always in need of Allah's (SWT) help and support.
The story of Hajar offers the Muslim woman the most marvellous example of deep faith in Allah (SWT) and sincere trust in Him. Ibrahim `May peace be upon him' (PBUH) left her at the Ka`bah in Makkah, above the well of Zamzam, at a time when there were no people and no water in the place. Hajar had no-one with her except her infant son Isma`il. She asked Ibrahim, calmly and with no trace of panic: "Has Allah (SWT) commanded you to do this, O Ibrahim?" Ibrahim (PBUH) said, "Yes." Her response reflected her acceptance and optimism: "Then He is not going to abandon us." Reported by Bukhari in Kitab al-Anbiya1
Here was an extremely difficult situation: a man left his wife and infant son in a barren land, where there were no plants, no water, and no people, and went back to the distant land of Palestine. He left nothing with her but a sack of dates and a skin filled with water. Were it not for the deep faith and trust in Allah (SWT) that filled Hajar's heart, she would not have been able to cope with such a difficult situation; she would have collapsed straight away, and would not have become the woman whose name is forever remembered night and day by those who perform hajj and `umrah at the house of Allah (SWT), every time they drink the pure water of Zamzam, and run between the mounts of Safa' and Marwah, as Hajar did on that most trying day.
This deep faith and awareness had an amazing effect on the lives of Muslim men and women: it awoke their consciences and reminded them that Allah (SWT) witnesses and knows every secret, and that He is with a person wherever he may be. Nothing gives a clearer idea of that consciousness and fear of Allah (SWT) at all times than the story of the young Muslim girl related in Sifat al-Safwah and Wafiyat al-A'yan and cited by Ibn al-Jawzi in Ahkam al-Nisa' (pp. 441, 442):
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Thank you, joueur, for the lovely post. The story of Hajar has so many lessons to learn from. When she was looking for water to give to her thirsty infant Ismail, she kept going back and forth between the two hills ssafa and marwa looking for any sign of water. Only after she did this 7 times, did the well of Zamzam burst with water. Among the lessons learned from that episode:
1. The well had been there throughout the ordeal, and God could have simply made it burst with water earlier and save Hajar the anxious and tiring trips between ssafa and marwa. However, one needs to strive in life and not give up. Something as desperate-looking as going back and forth 7 times between the same spots was needed before God's relief was bestowed.
2. When you go between ssafa and marwa during hajj or umra, you can't help but reflect on the fact that all of these millions of people have been going through this ritual for centuries in honor of what that simple slave girl did. The honor is because of her remarkable faith and nothing else. Faith is the only currency worth anything.
3. This story and the stories of building the kaaba and that of sacrificing Ismail are the cornerstone of the umra and hajj rituals. This shows the emphasis Islam gives to the Abrahamic tradition, and to the fact that all the Abrahamic religions were versions of Islam (submission to God).
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( Say: `It is Allah Who gives you life, then gives you death; then He will gather you together for the Day of Judgement about which there is no doubt': but most men do not understand.) (Qur'an 45:26)
She Worships Allah (SWT)
It is no surprise that the true Muslim woman enthusiastically worships her Lord, because she knows that she is obliged to observe all the commandments that Allah (SWT) has enjoined upon every Muslim, male or female. So she carries out her Islamic duties properly, without making excuses or compromises, or being negligent.
She Regularly Prays Five Times a Day
She offers each of the five daily prayers at its appointed time, and does not let domestic chores or her duties as a sister, a wife and mother prevent her from doing so. Prayer is the pillar of the - whoever establishes prayer establishes faith, and whoever neglects prayer destroys the faith.2 Prayer is the best and most noble of deeds, as the Prophet `Peace and Blessing be upon him' (PBUH) explained in the hadith narrated by `Abdullah ibn Mas`ud (RAA): "I asked the Messenger of Allah (PBUH): `What deed is most beloved by Allah?' (SWT) He said, `To offer each prayer as soon as it is due.' I asked him, `Then what?' He said, `Treating one's parents with mercy and respect.' I asked him, `Then what?' He said, `Jihad (fighting) for the sake of Allah (SWT).'"3
Prayer is the link between the servant and his (Rabb). It is the rich source from which a person derives strength, steadfastness, mercy and contentment, and it is a means of cleansing the stain of his or her sins: Abu Hurayrah (RAA) narrated:
"I heard the Messenger of Allah (PBUH) say: `What would you think if there were a river running by the door of any of you, and he bathed in it five times every day, would any trace of dirt be left on him?' The people said: `There would be no trace of dirt on him.' He said: `This is like the five daily prayers, through which Allah (SWT) erases sins.'"4 (Sharh al-Sunnah 2/175).
Jabir (RAA) said:
"The Messenger of Allah (PBUH) said: `The five daily prayers are like a deep river flowing by the door of any of you, in which he bathes five times every day.'"5
Prayer is a mercy, which Allah (SWT) has bestowed upon His slaves; they seek its shade five times a day and praise their Rabb (Lord), glorifying Him, asking for His help and seeking His mercy, guidance and forgiveness. Thus prayer becomes a means of purification for those who pray, men and women alike, cleansing them from their sins. `Uthman ibn `Affan (RAA) said:
"I heard the Messenger of Allah (PBUH) say: `There is no Muslim person who, when the time for prayer comes, performs wudu' properly, concentrates on his prayer and bows correctly, but the prayer will be an expiation for the sins committed prior to it, so long as no major sin has been committed. This is the case until the end of time.'"6 (Sahih Muslim 3/112).
There are very many Hadith which speak of the importance of salah and the blessings it brings to the men and women who pray, and the rich harvest of benefits that they may reap thereby, every time they stand before Allah (SWT) in an attitude of humility and repentance.
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That Muslim women does not limit herself to the five daily obligatory prayers; she also prays those sunnah prayers which the Prophet (PBUH) used to perform regularly (al-rawatib), and prays as many of the nafil (supererogatory) prayers as her time and energy allow. These prayers include salat al-duha, sunnah prayers following maghrib, and prayers offered at night. Nafil prayers bring a person closer to Allah (SWT), earn him or her the love and pleasure of Allah (SWT), and make him or her one of the victorious, obedient and righteous ones. There is no clearer indication of the great status attained by the believer who draws closer to Allah (SWT) by performing nafil deeds than the hadith qudsi: "My servant continues to draw near to Me with supererogatory works so that I will love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to ask Me for refuge, I would surely grant him it."43
Because of Allah's (SWT) love for His servant, that person will be loved by the inhabitants of heaven and earth, as is described in a report narrated by Abu Hurayrah in which the Prophet (PBUH) said: "When Allah (SWT) loves one of His servants, He calls Jibril and tells him: `I love so-and-so, so love him.' Then Jibril will love him, and will proclaim to the inhabitants of heaven: `Allah (SWT) loves so-and-so, so love him.' So the inhabitants of heaven will love him too, and he will be well accepted by the inhabitants of the earth. If Allah (SWT) hates one of His servants, He calls Jibril and tells him: `I hate so-and-so, so hate him.' Then Jibril will hate him and will proclaim to the inhabitants of heaven: `Allah (SWT) hates so-and-so, so hate him.' Then the inhabitants of heaven will hate him and he will also be detested by the inhabitants of earth."44
The Prophet (PBUH) used to pray so much at night that his feet would become swollen. `A'ishah (May Allah be pleased with her) asked him: "Why do you do this, O Messenger of Allah (PBUH), when has forgiven all your past and future sins?" He answered, "Should I not be a grateful servant?"45
The Prophet's wife Zaynab (May Allah be pleased with her) used to perform nafil prayers, and make them lengthy. She put up a rope between two columns (in the mosque), so that when she felt tired and exhausted she could lean against it and restore her energy. The Messenger of Allah (PBUH) entered the mosque, saw the rope, and asked, "What is this?" The people told him, "It belongs to Zaynab: she prays, and when she feels tired, she leans against it." He said, "Untie it; let any of you pray as long as he has the energy to do so, and if he feels tired, he can sit down (or: let him sit down)."46
A woman of Banu Asad, whose name was al-Hawla' bint Tuwayt, used to pray all night, and never sleep. One day she called on `A'ishah when the Prophet (PBUH) was present. `A'ishah told him, "This is al-Hawla' bint Tuwayt. They say that she never sleeps at night." The Messenger of Allah (PBUH) said: "She never sleeps at night! Do only as much as you can, for by Allah (SWT), Allah (SWT) never gets tired, although you do."47
The Prophet (PBUH) encouraged Muslim men and women to do more nafil deeds, but at the same time he told them to be balanced in their approach to worship, and disliked exaggeration therein. He wanted the Muslims to have a balanced personality, so that their worship would be enthusiastic, but consistent, and would not be so burdensome that people would not be able to persist in it. He also taught that the most beloved deed in the sight of Allah (SWT) is that which is done continuously, even if it is a little, as is stated in the hadith in which `A'ishah (May Allah be pleased with her) said: "The Messenger of Allah (PBUH) said: ` The most beloved deed to Allah (SWT) is that which is continuous, even if it is little.'" If `A'ishah started to do something, she would adhere to it.48
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Hocus Pocus, I agree with Exiled for once. This is a good topic that you are talking about. What I get out of this is that no matter you situation and how difficult it is, you trust in your god, whoever he is, depending on what religion a person is. It is saying that a muslim woman learns to be strong and trust in her god. I think it is about being strong period.
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Islam requires of the Muslim, first and foremost, that he be a true and sincere believer in Allah (S.W.T) ‘The Exalted,’ closely connected to Him, constantly remembering Him and putting his trust in Him, while making the effort to help himself. The Muslim should 1feel in the depths of his soul that he is in constant need of the help and support of Allah (S.W.T) no matter how much he may think he can do for himself.
The true and sincere Muslim is alert and open-minded to the magnificence of Allah’s creation. He knows that it is Almighty Allah (S.W.T) Who is in control of the affairs of the universe and of mankind. He recognises the signs of His unlimited power in every aspect of creation, and so his faith in Allah (S.W.T) increases, he remembers Him constantly and puts his trust in Him:
"Behold! In the creation of the heavens and the earth, and the alternation of Night and Day - there are indeed Signs for men of understanding - men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the [wonders of] creation in the heavens and the earth, [with the thought]: ‘Our Rabb! Not for naught have You created [all] this! Glory to You! Give us salvation from the Penalty of the Fire.’" (Qur’an 3:190-191)
Obedient to the commands of his Rabb
It comes as no surprise, then, that the sincere Muslim is humbly obedient to Allah (S.W.T) in all matters. He never transgresses the limits, and he follows Allah’s commands and guidance even when they are contrary to his own desires. The test of the Muslim’s faith lies in this following of the commands of Allah (S.W.T) and His Messenger (S.A.W) in all matters, great and small, with no hesitation or reservation:
“None of you [truly] believes until his inclination is in accordance with what I have brought.”
"But no, by the Rabb, they can have no [real] Faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction." (Qur’an 4:65) It is the matter of absolute submission and complete obedience to Allah (S.W.T) and His Messenger. Without both of these, there is no faith and no Islam. Therefore the sincere Muslim does not deviate from the guidance of Allah (S.W.T) or ignore the commands of His Messenger, whether these concern him as an individual or those over whom he has authority and for whom he is responsible (i.e., the members of his family).
He has a sense of responsibility for those under his authority
If any member of the Muslim’s family is neglectful or failing in his or her duties towards Allah (S.W.T) and His Messenger, then he is responsible:
“Each of you is a shepherd, and each of you is responsible for his flock (i.e., those over whom you have authority).” (Bukhari and Muslim)
The sense of responsibility that the sincere Muslim feels when a member of his family is failing in some important regard disturbs him greatly. He cannot bear it, so he will hasten to deal with its causes despite the consequences. The only one who can ignore such a responsibility and keep quiet about it is the man whose faith is weak and whose manhood is lacking.
He accepts the will and decree of Allah (S.W.T)
The sincere Muslim is always content to accept the will and decree of Allah (S.W.T), remembering the hadith: “How amazing is the affair of the Muslim! His affairs are all good. If he experiences ease, he is grateful, and that is good for him. If he experiences hardship, he faces it with patience and perseverance, and that is also good for him.” (Bukhari)
The sincere Muslim is convinced that belief in the will and decree of Allah (S.W.T) is one of the pillars of faith. Whatever befalls him in life cannot have been avoided, because Allah (S.W.T) has decreed it. His acceptance of the divine will and decree will earn him a great reward from Allah (S.W.T), Who will count him as one of the successful, obedient believers.
This is why the hadith says that the Muslim’s affairs are all good. If he goes through a time of ease, he will give much thanks to his generous Rabb for His bounty, and if he goes through a time of hardship he will bear it with patience and fortitude, following the commands of his Rabb and accepting His will and decree. Whatever the case, it is truly good for him.
The one who turns to Allah (S.W.T) in repentance
The Muslim may find himself becoming neglectful and slipping from the Straight Path, so that he may commit a sin which does not befit him as a humble and vigilant believer, but he will soon remember his Rabb, turn away from his error and seek forgiveness for his failings:
"Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to remembrance when lo! They see [aright]!" (Qur’an 7: 201)
The heart filled with love and fear of Allah (S.W.T) will not be overcome by negligence. It is those who ignore Allah’s commands and guidance who will be led astray. The heart of the sincere Muslim is ever eager to repent and seek forgiveness, and rejoices in obedience, guidance and the pleasure of Allah (S.W.T).
His main concern is the pleasure of his Rabb
The sincere Muslim seeks to earn the pleasure of Allah (S.W.T) in everything that he does. He is not concerned with seeking the approval of others, and indeed he may incur the wrath and hatred of people in the course of his efforts to win divine favour, as the Prophet (S.A.W) ‘ Peace and blessings of Allah be upon him’ said:
“Whoever seeks the pleasure of Allah (S.W.T) at the risk of displeasing the people, Allah (S.W.T) will take care of him and protect him from them. But whoever seeks the pleasure of the people at the risk of angering Allah (S.W.T), Allah (S.W.T) will abandon him to the care of the people.”
Consequently, he measures all his deeds against his desire to attain the pleasure of Allah (S.W.T), and will retain or discard any practice accordingly. Thus the Muslim will have appropriate standards, and the Straight Path will be clearly signposted for him. He will avoid falling into ridiculous contradictions whereby he obeys Allah (S.W.T) in one matter and disobeys Him in another, or he regards something as halal one year and haram the next. There is no room for contradictions as long as the standards are correct and the principles are sound.
One often notices people who pray devotedly in the mosque, then when one sees them in the marketplace, they are dealing with riba (usury or interest), or if one sees them in the home, the street, the school or the neighbourhood, it is apparent that they are not applying the laws of Allah (S.W.T) to their own selves, their wives, their children or any of those under their care. These people are afflicted by a severe misunderstanding of the reality of Islam, this holistic religion that in all affairs directs the Muslim towards a greater purpose, namely the pleasure of Allah (S.W.T), may He be glorified. This greater purpose leads the Muslim to measure all his deeds against the standards laid down by Allah (S.W.T). So these people would appear to be “semi-Muslims”: they are Muslims in name only. This split personality is one of the greatest dangers that Muslims are currently facing.
He regularly performs the duties and good deeds required by Islam
The sincere Muslim performs all obligatory deeds and adheres to the pillars of Islam, completely and devotedly. He does not slacken, do it half-heartedly or seek excuses not to do it. So he establishes prayer, performing each of the five daily prayers on time, for prayer is the pillar of the faith whoever establishes prayer establishes faith, and whoever neglects prayer destroys the faith.
Prayer is the best of deeds, as is made clear in the hadith narrated by Ibn Mas‘ud (R.A.A) ‘May Allah be pleased with him’ in which he said:
“I asked the Messenger of Allah (S.A.W): ‘What deed is most loved by Allah (S.W.T)?’ He said, ‘To offer each prayer as soon as it is due.’ I asked him, ‘Then what?’ He said, ‘Treating one’s parents with honour and respect.’ I asked him, ‘Then what?’ He said, ‘Jihad for the sake of Alah (S.W.T).’” (Bukhari and Muslim)
Prayer is so important because it is a direct link between the servant and his Rabb, in which he distances himself from the concerns of daily life and focuses himself entirely on his Rabb, asking Him for help, guidance and perseverance to continue along the Straight Path. So it is hardly surprising that prayer is considered to be the best of deeds, because it is the source from which the believer may replenish his taqwa and the spring in whose pure water he may cleanse himself of his sins:
Abu Hurayrah (R.A.A) said: “I heard the Messenger of Allah (S.A.W) say: ‘What would you think if there were a river running by the door of any of you, and he bathed in it five times every day, would any trace of dirt be left on him?’ The people said, ‘There would be no trace of dirt on him.’ He said: ‘This is like the five daily prayers, through which Allah (S.W.T) erases sin.’” (Bukhari and Muslim)
Jabir (R.A.A) said: “The Messenger of Allah (S.A.W) said: ‘The five daily prayers are like a deep river flowing by the door of any of you, in which he bathes five times each day.’” (Muslim)
Ibn Mas‘ud (R.A.A) said: “A man kissed a woman, then he came to the Prophet (S.A.W) and told him what he had done. Then Allah (S.W.T) revealed the Ayah: [‘And establish regular prayers at the two ends of the day and at the approaches of the night: for those things that are good remove those that are evil . . .’] (Qur’an 11:114). The man said, ‘Does it apply to me?’ The Prophet (S.A.W) said: ‘It applies to all of my Ummah.’” (Bukhari and Muslim)
Abu Hurayrah (R.A.A) said: “The Messenger of Allah (S.A.W) said: ‘The five daily prayers, from Friday to Friday, are an expiation for the sins committed in the time between prayers, so long as no major sins (kaba’ir) are committed.’” (Muslim)
‘Uthman ibn ‘Affan (R.A.A) said: “I heard the Messenger of Allah (S.A.W) saying: ‘There is no Muslim who, when the times for prayer comes, performs wudu’ properly, concentrates on his prayer and bows correctly, but the prayer will be an expiation for the sins committed prior to it, so long as no major sin has been committed. This is the case until the end of time.’” (Muslim)
The Ahadith and reports that extol the virtues of prayer and describe its importance and benefits are many. It is not possible to quote all of them here.
The devout Muslim tries to pray in the first jama‘ah (congregation) in the mosque whenever he can, because the Prophet (S.A.W) told us that “prayer offered in jama‘ah is twenty-seven times better than prayer offered individually.” (Bukhari and Muslim)
The Prophet (S.A.W) said that the Muslim, “If he performs wudu’ properly, then goes out with the sole intention of going to pray in the mosque, then for each step he takes, his status in Paradise will be raised by one degree, and one of his sins will be forgiven.5 When he prays, as long as he remains in his place of prayer and his wudu’ does not become invalidated, the angels will continue to pray for him: ‘O Allah (S.W.T), bless him, O Allah (S.W.T), have mercy on him.’ He is regarded as being in a state of prayer so long as he is waiting for the prayer.” (Bukhari and Muslim)
The Prophet (S.A.W) spoke of the promise of Paradise for the one who is keen to pray in congregation in the mosque morning and evening: “Allah will prepare a place in Paradise for the one who goes to the mosque in the morning or in the evening, each time he goes to the mosque.” (Bukhari and Muslim)
Consequently, the Sahabah (Companions of the Prophet), may Allah be pleased with them, were always eager to attend prayers in congregation. Referring to this, ‘Abdullah ibn Mas‘ud (R.A.A) said: “Whoever aspires to meet Allah (S.W.T) as a Muslim, let him uphold the habit of attending prayers whenever the call to prayer is given. Allah (S.W.T) has shown your Prophet (S.A.W) the way of guidance, and these prayers (in the mosque) are part of that way. If you pray in your homes like this man who stayed in his home, then you have abandoned the Sunnah of your Prophet, and if you have abandoned the Sunnah of your Prophet, then you have gone astray. There was a time when the only type of person who would stay at home at the time of prayer was the one who was known to be a hypocrite. At that time, a man would be brought supported 6 by two others, until he stood in the row of worshippers.” (Muslim)
The Prophet (S.A.W) was so concerned that people should attend the congregational prayers in the mosque that he wanted to burn down the houses of those who failed to join the congregation: “By the One in Whose hand is my soul, I wanted to give orders that wood should be gathered and brought to me, then I would have ordered the call to prayer to be given, and would have appointed a man to lead the prayer, then I would have gone to the ones who were absent from the congregation and burnt their houses down around them.” (Bukhari and Muslim)
It comes as no surprise, then, to learn of Sa‘id ibn al-Musayyab, who in thirty years never saw the back of another man in the mosque, because he was always in the first row before the adhan (call to prayer). There are many such examples in the history of Islam.
Distance was no object for the Sahabah, who would attend the mosque whenever they heard the call to prayer, no matter how far their homes were from the mosque. The congregational prayer was so dear to them that they would even rejoice in the distance between their homes and the mosque, because each step they took to reach it would be recorded among the good deeds for which they would be rewarded.
Ubayy ibn Ka‘b (R.A.A) said: “There was a man of the Anîar whose house was farther from the mosque than anyone else I knew, but he never missed a prayer! Someone asked him, ‘Why do you not buy a donkey to ride when it is dark or it is very hot?’ He said, ‘I would not like my house to be next to the mosque, because I want my walking to the mosque then back home to my family to be recorded among my good deeds.’ The Messenger of Allah (S.A.W) said: ‘Allah (S.W.T) has given all of that to you as a reward.’” (Muslim)
The Prophet (S.A.W) advised those Sahabah whose homes were far from the mosques not to move to houses that were nearer. He reassured them that their efforts to reach the mosque would be recorded among their good deeds, and that their many steps would not go to waste. Jabir (R.A.A) said: “Some areas around the mosque became vacant, so Banu Salamah wanted to move there. When the Prophet (S.A.W) heard about it, he told them, ‘I have heard that you want to move near the mosque.’ They said, ‘Yes, O Messenger of Allah, that is what we wanted to do.’ He said, ‘O Banu Salamah, stay where you are, so that your efforts to reach the mosque will be recorded among your good deeds.’ They said, ‘We would not like to have moved.’” (Muslim)
Abu Musa (R.A.A) said: “The Messenger of Allah (S.A.W) said: ‘The one who will receive the greatest reward for his prayer is the one who has come the farthest distance, and the one who waits to pray with the imam will receive a greater reward than the one who prays, then goes to sleep.’” (Bukhari and Muslim)
Believers are particularly encouraged, in several hadiths, to attend the congregational prayers in the morning and in the evening. The Prophet (S.A.W) explained that there is a great reward for those who attend the mosque for these two prayers (fajr and ‘isha’). It will suffice here to quote just two of these reports:
(1) ‘Uthman ibn ‘Affan (R.A.A) said: “I heard the Prophet (S.A.W) say: ‘Whoever prays ‘isha’ in congregation, it is as if he stayed up half the night in prayer, and whoever prayed fajr in congregation, it is as if he spent the entire night in prayer.’” (Muslim)
(2) Abu Hurayrah (R.A.A) said: “The Messenger of Allah (S.A.W) said: “No prayer is a greater burden on the munafiqun (hypocrites) than fajr and ‘isha’. If they knew how much (blessing and reward) there is in them, they would come even if they had to crawl.’” (Bukhari and Muslim)
The devout Muslim who is keen to succeed in the Hereafter will not hesitate to perform as many nafil (supererogatory) deeds as he can, night and day, because performing many nafil deeds brings the servant closer to his Rabb, and includes him among those who receive His divine help, as is referred to in the hadith qudsi (sacred):
“. . . My slave continues to draw near to Me with supererogatory works so that I will love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask (something) of Me, I would surely give it to him; and were he to ask Me for refuge, I would surely grant him it.” (Bukhari)
Because of Allah’s love for His slave, the person will be loved by the inhabitants of heaven and earth, as is described in a report narrated by Abu Hurayrah (R.A.A), in which the Prophet (S.A.W) said:
“When Allah (S.W.T) loves one of His servants, he calls Jibril (u) ‘May Peace be upon him’ and tells him: ‘I love so-and-so, so love him.’ Then Jibril (u) will love him, and will proclaim to the inhabitants of heaven: ‘Allah (S.W.T) loves so-and-so, so love him.’ So the inhabitants of heaven will love him too, and he will be well accepted by the inhabitants of the earth. If Allah (S.W.T) hates one of His servants, He calls Jibril (u) and tells him: ‘I hate so-and-so, so hate him.’ Then Jibril (u) will hate him and will proclaim to the inhabitants of heaven, ‘Allah (S.W.T) hates so-and-so, so hate him.’ Then the inhabitants of heaven will hate him, and he will also be detested by the inhabitants of the earth.” (Muslim)
The Prophet (S.A.W) used to stay up at night in prayer, standing until his feet were swollen. ‘A’ishah ‘May Allah be pleased with her’ asked him: “Why are you doing this, O Messenger of Allah, when Allah (S.W.T) has forgiven all your sins, past and future?” He replied, “Should I not be a grateful slave?” (Bukhari and Muslim)
The true Muslim tries to perform all his prayers perfectly. It is not merely the matter of going through the motions when the heart is empty and the mind is wandering.
When he has completed his prayer, the Muslim does not rush straight back into the hustle and bustle of daily life. Instead, he seeks forgiveness from Allah (S.W.T), and praises and glorifies Him in the manner prescribed in the Sunnah. Then he turns to Almighty Allah (S.W.T) in humble supplication, asking Him to guide him and to grant him the goodness of this world and the next. Thus, prayer plays its role in the purification of the heart and soul. For these reasons, the Prophet (S.A.W) used to say: “The source of my deepest satisfaction is prayer.”
Those who pray sincerely and humbly are under the care and protection of Allah (S.W.T), so they do not fear when evil approaches, neither do they become miserly when something good befalls them:
"Truly man was created very impatient fretful when evil touches him: and niggardly when good reaches him Not so those devoted to Prayer . . ." (Qur’an 70:19-22)
The true Muslim also pays zakah, if he has enough wealth. He calculates the amount due, precisely and honestly, and pays it in a manner that is in accordance with the requirements of Islam. Even if he has to pay thousands or millions in zakah, he would never think of an excuse not to do so.
This is because zakah is a clearly-defined financial obligation that is also an act of worship. The sincere Muslim cannot afford to fail in this duty, which is prescribed by the Shari‘ah. The Muslim who hesitates to pay it is lacking in his religion and has a miserly and twisted attitude. It suffices to note that it is permitted to fight the one who withholds payment of zakah, even to the point of killing him, until or unless he fulfils his obligation. The words of Abu Bakr (R.A.A) concerning the apostates9 echo down the centuries to us, reminding us of the connection that Islam makes between “religious” and “worldly” affairs: “I will fight whoever separates îalah from zakah.” This declaration of Abu Bakr (R.A.A) indicates that he had a sound understanding of the nature of this comprehensive, holistic religion, and of the close connection between îalah and zakah, as he had seen the Ayat of the Qur’an revealed one after the other and emphasizing the connection between îalah and zakah:
". . . those who establish regular prayer and regular charity . . . " (Qur’an 5:55) "And be steadfast in prayer: practise regular charity."] (Qur’an 2:43) ". . . [those who] . . . establish regular prayers and regular charity . . . " (Qur’an 2:277)
The true Muslim fasts in Ramadan
The true Muslim fasts in Ramadan with the sincere intention of earning reward, and with his heart full of faith: “Whoever fasts Ramadan out of faith and hope of reward, all his previous sins will be forgiven.” (Bukhari and Muslim)
He knows that the obligation to fast includes guarding his tongue, his sight, and all of his other faculties, so as to avoid committing any error which may invalidate his fast or cancel out his reward:
“When any of you is fasting, he should not utter foul words or raise his voice in anger. If then anyone provokes or fights him, he should say, ‘I am observing a fast.’” (Bukhari and Muslim)
“Whoever does not give up false speech and evil actions, Allah has no need of his giving up his food and drink.” (Bukhari)
The fasting Muslim is constantly aware that this is a month unlike any other: it is the month of fasting for the sake of Allah (S.W.T), and the reward of Allah (S.W.T), the All-Bountiful and All-Munificent, is greatest and vastest than anyone could ever imagine:
“The reward for every good deed of the sons of Adam will be multiplied anywhere between ten and seven hundred times. Allah said: ‘Except for fasting, because it is for Me and I Myself will give recompense for it. He gives up his food and his passion for Me.’ For the one who fasts, there are two times of rejoicing, one when he breaks his fast, and one when he meets his Rabb. Verily the smell that comes from the mouth of one who is fasting is more pleasing to Allah (S.W.T) than the scent of musk.” (Muslim)
So the smart Muslim takes care to make the most of this blessed month. He fills its days with fasting, prayer, reading Qur’an, charity and other good works, and fills its nights with prayers, tahajjud and du‘a’s:
“Whoever spends the night in prayer during Ramadan out of faith and hope of reward, all his previous sins will be forgiven.” (Bukhari and Muslim)
The Messenger of Allah (S.A.W) used to strive to do more good deeds during this month than at other times, and especially during the last ten days of it. ‘A’ishah said:
“The Messenger of Allah (S.A.W) used to strive during Ramadan, and especially the last ten days of it, more than he used to at other times.” (Muslim)
‘A’ishah (may Allah be pleased with her) also said: “When the last ten days of Ramadan began, the Messenger of Allah (S.A.W) would stay up for the whole night, wake his family up, strive extra hard, and abstain from marital relations.” (Bukhari and Muslim)
The Prophet (S.A.W) ordered Muslims to seek laylat al-qadr and encouraged them to spend this night in prayer: “Seek laylat al-qadr during the last ten days of Ramadan.” (Bukhari and Muslim)
“Seek laylat al-qadr in the odd-numbered nights of the last ten days of Ramadan.” (Bukhari)
“Whoever spends the night of laylat al-qadr in prayer and worship out of faith and hope of reward, all his previous sins will be forgiven.” (Bukhari and Muslim)
So this blessed month is a time that is purely for worship. The serious-minded Muslim has no time to spend on chatting and idle pursuits throughout the night. He should not be among those who while away the night until dawn approaches, whereupon they have something to eat and fall into a deep sleep, and even miss the fajr prayer!
The Muslim who truly understands his religion does not stay up late after he comes home from praying tarawih, because he knows that in a few short hours’ time, he will have to get up again to pray qiyam al-layl and eat sahur (pre-dawn meal) before he goes out to the mosque to pray fajr.
The Prophet (S.A.W) commanded Muslims to eat sahur, because there is much goodness in it. He said:
“Eat sahur, for in sahur there is blessing.” (Bukhari and Muslim)
This is because getting up for sahur reminds one to pray qiyam al-layl, and motivates one to go out to the mosque to pray fajr in congregation, in addition to the fact that it helps people to fast and that it is the Sunnah of the Prophet (S.A.W) that he also taught to his Sahabah. Zayd ibn Thabit (R.A.A) said:
“We ate sahur with the Messenger of Allah (S.A.W), then we got up to pray.” Someone asked, “How much time was there between the two?” He said, “Fifty Ayat (i.e., the time it would take to recite fifty Ayat).” (Bukhari and Muslim)
The devout Muslim does not neglect nafil fasts at times other than Ramadan, such as the day of ‘Arafah, and the ninth and tenth days of Muharram. Fasting on these days is among the good deeds which can wipe out one’s sins, as the Prophet (S.A.W) explained. Abu Qutadah (R.A.A) said:
“The Prophet (S.A.W) was asked about fasting on the day of ‘Arafah, and he said: ‘It is an expiation for the sins of the previous year and the current year.’” (Muslim)
Ibn ‘Abbas (R.A.A) said: “The Prophet (S.A.W) fasted on the day of ‘Ashura’ (the tenth day of Muharram) and commanded others to fast on this day too.” (Bukhari and Muslim)
Abu Qutadah (R.A.A) said: “The Prophet (S.A.W) was asked about fasting on the day of ‘Ashura’ and he said: ‘It is an expiation for the sins of the previous year.’” (Muslim)
Ibn ‘Abbas (R.A.A) said: “The Prophet (S.A.W) said, ‘If I am still alive next year, I will fast on the ninth day (of Muharram).’” (Muslim)
Fasting for six days of Shawwal (the Islamic month immediately following Ramadan) is similarly encouraged, as the Prophet (S.A.W) said: “Whoever fasted Ramadan then followed it with six days of Shawwal, it will be as if he fasted for a lifetime.” (Muslim)
It is also recommended to fast for three days of each month, concerning which Abu Hurayrah (R.A.A) said: “My dearest friend [i.e., the Prophet (S.A.W)] advised me to do three things: to fast for three days of each month, to pray two rak‘ahs of duha prayer, and never to sleep until I pray witr.” (Bukhari and Muslim)
Abul-Darda’ (R.A.A) said: “My beloved friend (S.A.W) advised me to do three things that I will never give up as long as I live: to fast three days of each month, to pray duha, and not to sleep until I have prayed witr.” (Muslim)
‘Abdullah ibn ‘Amr ibn al-‘Aî (R.A.A) said: “The Messenger of Allah (S.A.W) said: ‘Fasting for three days each month is like fasting for an entire lifetime.’” (Bukhari and Muslim)
Some reports describe these days as being the thirteenth, fourteenth and fifteenth of the month, which are called al-ayyam al-bid (the white days); other reports state that the Prophet (S.A.W) used to fast on three unspecified days of each month.
Mu‘adhah al-‘Adawiyyah (R.A.A) said: “I asked ‘A’ishah, ‘Did the Messenger of Allah (S.A.W) used to fast three days in each month?’ She said, ‘Yes.’ I asked her, ‘In which part of the month did he used to fast?’ She said, ‘He did not mind in which part of the month he would fast.’” (Muslim)
The conscientious Muslim intends to go on Hajj to the House of Allah (S.W.T) when he is able to do so. Before he sets out on his journey to the Holy Places, he studies the rules of Hajj in great detail, examining all its major and minor aspects, so that when he performs the rites of Hajj, his Hajj will be complete and correct. He fully understands the wisdom behind this great religious duty and feels his soul filled with the faith and joy of Islam. After completing Hajj successfully, he will return to his family and his country as free of sin as the day he was born, and filled with the awareness of the greatness of this religion that has gathered the nations of the earth around the House of Allah (S.W.T) in a great international conference the like of which the world witnesses at no other time, where despite the differences in skin colour, nationality and language, the pilgrims are united in their response to the call of Allah (S.W.T) and in their glorification and worship of Him, the One Almighty God. He is a true slave of Allah (S.W.T)
The Muslim firmly believes that his sole purpose in life is to worship his Rabb:
"I have only created jinns and men, that they may worship Me." (Qur’an 51:56)
Worshipping Allah (S.W.T) may be accomplished through every deed of man that is aimed at building a civilization establishing the authority of Allah (S.W.T) on earth and living according to His commandments. The awareness that he is a slave of Allah (S.W.T) is deeply rooted in the heart of the Muslim, and is the starting-point for all his deeds, through which he seeks to earn the pleasure of Allah (S.W.T). So every deed a Muslim does may be as much an act of worship as the rituals of his religion, so long as his intention is to do these deeds for the sake of Allah (S.W.T).
The most important act of worship that Muslims can perform is to strive to establish the rule of Allah (S.W.T) on earth, and to follow the way of life that He has prescribed, so that Islam will govern the life of the individual, the family, the community and the nation.
The sincere Muslim will feel that his worship is lacking if he does not strive to achieve the purpose for which Allah (S.W.T) created jinn and men, namely promoting the supremacy of the authority of Allah (S.W.T) on earth, which is the only way in which mankind can truly worship Allah (S.W.T):
"I have only created jinn and men, that they may serve Me." (Qur’an 51:56)
This is the only way in which the true meaning of “la ilaha illa Allah, Muhammad rasul-Allah” may be implemented in this life.
With this clear understanding of the reality of worship in Islam, the Muslim cannot but be a man with a mission in this life, a mission aimed at establishing the rule of Allah (S.W.T) alone, in all aspects of life. His Islam cannot be complete unless he shoulders the responsibility for fulfilling this mission and devotes concerted, sincere efforts to that end. It is this mission that gives the Muslim a true sense of belonging to Islam, and that is the only thing that will make him join the ranks of the believing, striving Muslims and give meaning to his life, as befits his role as a khalifah on this earth, one whom Allah (S.W.T) has preferred over most of His creation:
"We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of Our Creation . . . " (Qur’an 17:70)
No wonder that the sincere Muslim joyfully embraces this mission and eagerly devotes all his resources his time, his energy and his wealth to fulfilling it. It is the distinguishing characteristic of his life, for it entitles him to draw closer to Allah (S.W.T). Without it, his life has no meaning, and there is no guarantee of earning the pleasure of Allah (S.W.T) except by devoting ongoing efforts to accomplishing this mission. Striving to establish the rule of Allah (S.W.T) on earth is the greatest form of worship that the Muslim can undertake, for it brings him closer to Allah (S.W.T) and affords him the means of earning His pleasure. So the Muslim continually strives to make this goal a reality. He gives allegiance to no other cause, carries no banner except that of Islam, and adheres only to the principles of this religion.
He often reads Qur’an
In order to reach such a high level, the Muslim must always place himself in the shade of the Glorious Qur’an, rejoicing in its refreshing guidance and allowing it to point him in the direction of righteousness. He reads Qur’an often with an attitude of humility and seeking to understand its meaning. He sets aside regular times for reading, which he never misses: these are times which he devotes solely to reading the words of his Rabb. He lets the true meaning of the Qur’an flow through his soul, cleansing and purifying it, and increasing his wisdom, faith and sense of security:
"...For, without doubt, in the remembrance of Allah do hearts find satisfaction." (Qur’an 13:28)
The Muslim remembers the beautiful image of the one who reads Qur’an as portrayed so vividly and eloquently by the Prophet (S.A.W), so that he fills his days and nights with recitation of the Holy Book and rejoices in its blessed meanings. The Prophet (S.A.W) said:
“The likeness of the believer who reads the Qur’an is like a citron, whose smell is pleasant and whose taste is pleasant; the likeness of a believer who does not read the Qur’an is like a date, which has no smell, but its taste is sweet; the likeness of the hypocrite who reads the Qur’an is like a fragrant flower which has a pleasant scent but its taste is bitter; and the likeness of the hypocrite who does not read the Qur’an is like a colocynth (bitter-apple), which has no smell and its taste is bitter.” (Bukhari and Muslim)
The Prophet (S.A.W) said: “Read the Qur’an, for it will come forward on the Day of Resurrection to intercede for its readers.” (Muslim)
And he (S.A.W) said: “One who reads the Qur’an fluently is with the honourable pious scribes1, and one who reads the Qur’an and struggles to read it even though it is difficult for him, will receive a double reward.” (Bukhari and Muslim)
Can any Muslim then ignore the Qur’an and fail to read it and reflect upon its meanings?
In conclusion, therefore, the true Muslim’s responsibility towards his Rabb is to have deep, sincere faith, to do constant good work, and continually to seek His pleasure, to be a true servant to Him, and to fulfil the purpose of his existence as Allah (S.W.T) has defined it:
"I have only created jinn and men, that they may serve Me." Qur’an 51:56)
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He is truthful He does not cheat, deceive or stab in the back He is not envious He is sincere He keeps his promises He has a good attitude towards others and treats them well He is characterized by shyness He is gentle towards people He is compassionate and merciful He is tolerant and forgiving He is easy-going in his business dealings He is of cheerful countenance He has a sense of humour He is patient He avoids cursing and foul language He does not falsely accuse anyone of fisq or kufr He is modest and discreet He dos not interfere in that which does not concern him He refrains from backbiting and slander He avoids giving false statements He avoids suspicion He keeps secrets He does not converse privately with another person when there is a third person present He is not arrogant or proud He is humble and modest He does not make fun of anyone He respects elders and distinguished people He mixes with people of noble character He strives for people’s benefits and seeks to protect hem from harm He strives to reconcile between Muslims He calls people to truth He enjoins what is good and forbids what is evil He is wise and eloquent in his da`wah He is not a hypocrite He does not show off or boast He is straightforward and consistent in his adherence to the truth He visits the sick He attends funerals He repays favours and is grateful for them He mixes with people and puts up with their insults He tries to make people happy He guides others to righteous deeds He is easy on people, not hard He is fair in his judgement of people He does not oppress or mistreat others He loves noble things and always aims high His speech is not exaggerated or affected He does not rejoice in the misfortunes of others He is generous He does not remind the beneficiaries of his charity He is hospitable He prefers others to himself He helps to alleviate the burden of the debtor He is proud and does not beg He is friendly and likeable He checks his customs and habits against Islamic standards He follows Islamic manners in the way he eats and drinks He spreads the greeting of salam He does not enter a house other than his own without permission He sits wherever he finds room in a gathering He avoids yawning in a gathering as much as he can He follows the Islamic etiquette when he sneezes He does not look into other people’s houses He does not imitate women.
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Islam wants the Muslim to stand out among people, readily distinguished by his appearance, dress, decent behaviour and good deeds, so that he will be a good example and worthy of the great message that he brings to people.
According to a hadith narrated by the great Sahabi Ibn al- Hanzaliyyah, the Prophet (S.A.W.) told his Companions, when they were travelling to meet some brothers in faith:
“You are going to visit your brothers, so repair your saddles and make sure that you are dressed well, so that you will stand out among people like an adornment, for Allah (S.W.T.) does not love ugliness.” 1
The Prophet (S.A.W.) considered an unkempt and careless appearance, and scruffy clothes and furnishings, to be forms of ugliness, which is hated and forbidden by Islam.
The true Muslim does not neglect himself, no matter how busy he is with his Islamic responsibilities, because the outward appearance of a man cannot be separated from his inner nature. A refined and pleasant appearance befits a noble and decent essence: this is how the Muslim who is to call others to Allah (S.W.T.) should be.
The smart Muslim is one who strikes a balance between the needs of his body, mind and soul. He gives each the attention it deserves, and does not exaggerate in one aspect to the detriment of the others. In seeking to strike the right balance, he is following the wise guidance of the Prophet (S.A.W.).
‘Abdullah ibn ‘Amr ibn al-‘Aî (R.A.A.) reported that the Prophet (S.A.W.) knew about his exaggeration in worship, because he told him (‘Abdullah):
“Have I not heard that you fast all day and stay up all night in prayer?” He said, “That is true, O Messenger of Allah.” The Prophet (S.A.W.) told him: “Do not do that. Fast and break your fast, sleep and get up. For your body has a right over you, your eyes have a right over you, your wife has a right over you, and your visitors have a right over you.” (Bukhari and Muslim)
How can the Muslim achieve this balance between his body, mind and soul?
1- His Body
Moderation in food and drink
The Muslim takes good care of his body, actively promoting its good health and strength. So he is moderate in his intake of food and drink, avoiding greed and consuming only what he needs to maintain his well-being and energy. This is in accordance with the guidance of Allah (S.W.T.) in the Qur’an:
[. . . Eat and drink: but waste not by excess, for Allah loves not the wasters.] (Qur’an 7:31)
Similarly, the Prophet (S.A.W.) also advised moderation in food and drink:
“There is no worse vessel for the son of Adam to fill than his own stomach, but if he must fill it, then let him allow one third for food, one third for drink, and one third for air.” 2
‘Umar (R.A.A.) said:
“Beware of filling your stomachs with food and drink, for it is harmful to the body and causes sickness and laziness in performing prayers. Be moderate in both food and drink, for that is healthier for your bodies and furthest removed from extravagance. Allah (S.W.T.) will hate the fat man (one who revels in a life of luxury), and a man will not be condemned until he favours his desires over his religion.” 3
The Muslim avoids drugs and stimulants, especially those which are clearly known to be haram. He sleeps early and wakes early, and does not take medicine except for illness. Besides this, everything in his way of life is aimed at promoting his natural health and energy.
The smart Muslim knows that a strong believer is more loved by Allah (S.W.T.) than a weak one, as the Prophet (S.A.W.) said, so he tries to strengthen his body through a healthy lifestyle.
He exercises regularly
Although the Muslim usually enjoys good physical health, because of his abstention from haram or harmful food and drink, and his avoidance of bad habits such as staying up late or indulging in activities that may be detrimental to his well-being, he must still make a concerted effort to improve his bodily strength.
The healthy eating habits that he practices are supplemented by an organized exercise program, appropriate to his physical condition, age and social status. This gives strength, energy and vitality to his body, and provides immunity to illness.
If he is to reap the benefits of exercise, he plans to exercise regularly and does not give up. All of this is done in an organized and systematic fashion, but in moderation, as this is the hallmark of the true Muslim in every place and age.
His body and clothes are clean
The Muslim whom Islam wants to stand out among people is very clean. He has high standards of personal hygiene, bathing frequently in accordance with the guidance of the Prophet (S.A.W.) who encouraged people to wash themselves completely and wear perfume, especially on Fridays:
“Have a bath on Fridays and wash your heads, even if you are not in a state of janabah (impurity, e.g. following sexual relations), and wear perfume.” (Bukhari).
The Prophet (S.A.W.) placed such a great emphasis on cleanliness and bathing that some of the four Imams considered performing ghusl before Friday prayer to be obligatory (wajib).
Abu Hurayrah (R.A.A.) said:
“The Prophet (S.A.W.) said: ‘It is the duty of every Muslim to take a bath (at least) once every seven days, and to wash his head and body.’” (Bukhari and Muslim)
The true Muslim keeps his clothes and socks clean, checking them from time to time, to be sure that they have no unpleasant smell. He also wears perfume 4 to help keep himself clean. It is reported that ‘Umar (R.A.A.) used to say: “Whoever spends a third of his wealth on perfume is not being extravagant.”
The smart Muslim takes care of his mouth, for no one should ever have to smell an unpleasant odour coming from it. He does this by cleaning his teeth every day with a siwak, toothbrush, toothpaste and mouthwashes. He also visits the dentist regularly, to check his mouth, at least once a year, and visits other specialists (such as otolaryngologists or “ear, nose and throat” doctors) as necessary, so that his mouth will stay clean and his breath fresh.
‘A’ishah (R.A) narrated that the Prophet (S.A.W.) “never woke from sleeping at any time of day or night without cleaning his teeth with a siwak before performing wudu’.”5
The Prophet’s concern for oral hygiene was so great that he said:
“If it were not for the fact that I did not want to overburden my Ummah, I would have ordered them to use the siwak before every prayer.” (Bukhari and Muslim)
‘A’ishah was asked what the Prophet (S.A.W.) used to do first when he came home. She said: “Use siwak.” (Muslim)
Regrettably, some Muslims neglect these teachings that are at the heart of Islam, and do not pay heed to the cleanliness of their mouths, bodies and clothes. So you may see them going to the mosque or to other religious meetings and study circles, annoying their brothers with their unpleasant smell and offending the angels who surround these blessed gatherings. What is really strange is the fact that they themselves listen to and repeat the saying of the Prophet (S.A.W.) that whoever eats onions, garlic or leeks should not go to the mosque because his breath may disturb the angels and the people:
“Whoever eats onions, garlic or leeks should not approach our mosque, because whatever offends the sons of Adam may offend the angels.” (Muslim)
The Prophet (S.A.W.) banned those who had eaten these pungent vegetables from coming anywhere near the mosque, lest the people and the angels be offended by their bad breath, but these smells pale into insignificance beside the stench of dirty clothes, filthy socks, unwashed bodies and unclean mouths that emanate from some careless and unkempt individuals who offend others in any gathering.
Imam Ahmad and Imam al-Nisa’i narrate that Jabir (R.A.A.) said:
“The Messenger of Allah (S.A.W.) came to visit us, and saw a man who was wearing dirty clothes. He said, ‘Could this person not find anything with which to wash his clothes?’”
The Prophet (S.A.W.) did not like a Muslim to appear before people wearing dirty clothes, if he had the means to clean them. He encouraged Muslims always to dress in clean clothes and to present a neat and attractive appearance. He used to say:
“There is nothing wrong with keeping two garments for Friday, apart from one’s work clothes.” 6
Islam frequently encourages its followers to be clean always, to perfume their clothes and to ensure that their bodies always smell fresh and clean. This is what the Prophet (S.A.W.) used to do, according to the report that Imam Muslim quotes from Anas ibn Malik, who said: “I have never smelt any ambergris or musk that had a better scent than the scent of the Messenger of Allah (S.A.W.).”
Many reports describe the cleanliness of the Prophet’s clothes and body, and describe the sweet smell of his sweat. For example, if he shook hands with a man, his beautiful scent would remain on that man’s hand for the rest of the day, and if he laid his hand on the head of a child, that child would stand out from others by virtue of his sweet smell.
Imam Bukhari mentions, in al-Tarikh al-kabir, reporting from Jabir, that the Prophet (S.A.W.) never passed through a place but a person who followed him would know that he had been there, from his lingering scent.
Once, the Prophet (S.A.W.) slept in the house of Anas. He sweated, and Umm Anas came to collect the sweat in a bottle. The Prophet (S.A.W.) asked her about what she was doing, and she told him: “This is your sweat; we add it to our perfume and it is the best of perfumes.” (Muslim)
How urgent is the Muslims’ need to follow the guidance of this great Messenger in his command to take care of one’s hair and keep it neat in accordance with the teachings of Islam. This is reported in the hadith that Abu Dawud quotes from Abu Hurayrah (R.A.A.) who said:
“The Prophet (S.A.W.) said: ‘Whoever has hair, let him look after it properly.’”
Looking after one’s hair, according to Islamic teaching, involves keeping it clean, combing it, perfuming it and styling it nicely.
The Prophet (S.A.W.) did not like people to leave their hair uncombed and unkempt, so that they looked like wild monsters. He described such an ugly appearance as being like the Shaytan. In al-Muwatta, Imam Malik reports a hadith with a mursal isnad from ‘Ata’ ibn Yassar, who said:
“The Messenger of Allah (S.A.W.) was in the mosque, when a man with unkempt hair and an untidy beard came in. The Prophet (S.A.W.) pointed to him, as if indicating that to him that he should tidy up his hair and beard. The man went and did so, then returned. The Prophet (S.A.W.) said, ‘Is this not better than that any one of you should come with unkempt hair, looking like the Shaytan?”
The Prophet’s likening a man with untidy hair to the Shaytan clearly shows how concerned Islam is with a neat and pleasant appearance, and how opposed it is to scruffiness and ugliness.
The Prophet (S.A.W.) always took note of people’s appearance, and he never saw a scruffily-dressed man with untidy hair but he criticized him for his self-neglect. Imam Ahmad and al-Nisa’i report that Jabir (R.A.A.) said: “The Messenger of Allah (S.A.W.) came to visit us, and he saw an unkempt man whose hair was going in all directions, so he said, ‘Could he not find anything with which to calm his head?’”
Good appearance
The true Muslim takes good care of his clothes, so you will see him presenting a pleasant appearance, without being extravagant. He is pleasant to look at and to meet, and does not annoy people with his careless, dishevelled appearance. He always checks himself before he goes out to meet people, and he makes himself look good, in moderation, for the Prophet (S.A.W.) used to make himself look good in front of his Companions, as well as in front of his family.
In his commentary on the Ayah:
[Say: Who has forbidden the beautiful [gifts] of Allah, which He has produced for His servants, and the things, clean and pure, [which He has provided] for sustenance? . . .] (Qur’an 7:32)
Al-Qurðubi said: “Makhul reported from ‘A’ishah: ‘A group of the Companions of the Prophet (S.A.W.) was waiting at the door for him, so he prepared to go out to meet them. There was a vessel of water in the house, and he peered into it, smoothing his beard and his hair. (‘A’ishah said:) I asked him, “O Messenger of Allah, even you do this?” He said: “Yes, when a man goes out to meet his brothers, let him prepare himself properly, for Allah (S.W.T.) is beautiful and loves beauty.”’”
The Muslim does all of this in accordance with the Islamic ideal of moderation, avoiding the extremes of either exaggeration or negligence:
[Those who, when they spend, are not extravagant and not niggardly, but hold a just [balance] between those [extremes].] (Qur’an 25:67)
Islam wants its followers, and especially its advocates (da‘is) to stand out in gatherings in an attractive fashion, not to appear unsightly or unbearable. Neglecting one’s appearance to the extent of being offensive to one’s companions in the name of asceticism and humility is not part of Islam. The Prophet (S.A.W.), who was the epitome of asceticism and humility, used to dress in decent clothes and present a pleasant appearance to his family and his companions. He regarded dressing well and looking good as a demonstration of the blessings of Allah (S.W.T.) :
“Allah (S.W.T.) loves to see the signs of His gifts on His slave.”7
Ibn Sa‘d reports in al-Tabaqat that Jundab ibn Makith (R.A.A.) said:
“Whenever a delegation came to meet the Messenger of Allah (S.A.W.), he would wear his best clothes and order his leading Companions to do likewise. I saw the Prophet (S.A.W.) on the day that the delegation of Kindah came to meet him; he was wearing a Yemeni garment, and Abu Bakr and ‘Umar were dressed similarly.”
Ibn al-Mubarak, al-Tabarani, al-Hakim, al-Bayhaqi and others report that ‘Umar (R.A.A.) said:
“I saw the Messenger of Allah (S.A.W.) ask for a new garment. He put it on, and when it reached his knees he said, ‘Praise be to Allah, Who has given me clothes with which to cover myself and make myself look beautiful in this life.’”
‘Abdul-Rahman ibn ‘Awf (R.A.A.) used to dress in a cloak or garment that was worth four or five hundred dirhams (Tabaqat Ibn Sa‘d, 3/131), and Ibn ‘Abbas bought a garment worth one thousand dirhams and wore it (Tabaqat Ibn Sa‘d, 3/131).
So long as this taking care of one’s outward appearance does not go to extremes, then it is part of the beauty that Allah (S.W.T.) has allowed for His slaves and encouraged them to adopt:
[O children of Adam! Wear your beautiful apparel at every time and place of prayer: eat and drink: but waste not by excess, for Allah loves not the wasters. Say, who has forbidden the beautiful [gifts] of Allah, which He has produced for His servants, and the things, clean and pure, [which He has provided] for sustenance? Say: They are, in the life of this world, for those who believe, [and] purely for them on the Day of Judgement. Thus do We explain the Signs in detail for those who understand.] (Qur’an 7:31-32)
Muslim reports from Ibn Mas‘ud (R.A.A.) that the Prophet (S.A.W.) said:
“No one who has even an atom’s-weight of pride in his heart will enter Paradise.” A man asked him, “What if he likes his clothes and shoes to look good?” (Meaning, is this counted as pride?) The Prophet (S.A.W.) said: “Allah (S.W.T.) is beautiful and loves beauty. Pride means denying the truth and looking down on other people.”
This is the understanding adopted by the Sahabah and those who followed them sincerely. Therefore Imam Abu Hanifah (R.A.A.) always took care to dress well and to ensure that he smelled clean and fresh, and urged others to do likewise. One day he met a man who used to attend his circle, who was dressed in scruffy clothes. He took him to one side and offered him one thousand dirhams with which to smarten himself up. The man told him, “I have money, I do not need this.” Abu Hanifah admonished him: “Have you not heard the hadith, ‘Allah (S.W.T.) loves to see the signs of His gifts on His servant’? So you have to change yourself, and not appear offensive to your friend.”
Naturally, those who call people to Allah (S.W.T.) should be better and smarter in appearance than others, so that they will be better able to attract people and make their message reach their hearts. Indeed they, unlike others, are required to be like this even if they do not go out and meet people, because those who proclaim the word of Allah (S.W.T.) should take care of their appearance and pay attention to the cleanliness of their bodies, clothes, nails and hair. They should do this even if they are in a state of isolation or retreat, in response to the call of the natural unaffected inclination of man (fitrah) which the Prophet (S.A.W.) told us about and outlined its requirements:
“Five things are part of the fitrah: circumcision, removing the pubic hair, plucking hair from the armpits, cutting the nails, and trimming the moustache.” (Bukhari and Muslim)
Taking care of oneself in accordance with this fiðrah is something encouraged by Islam and supported by every person of common sense and good taste.
Nevertheless, paying attention to one’s appearance should not make a Muslim fall into the trap of over-exaggerating his grooming to the extent that he loses sight of the sense of balance prescribed by Islamic teaching. The Muslim always aims at moderation in all things, and is on the alert to prevent any one aspect of his life from taking over at the expense of another.
The Muslim never forgets that Islam, which encourages him to take care of his appearance and to wear his beautiful apparel at every time and place of prayer, is also the religion that warns him against going to extremes in that, and tells him to avoid becoming enslaved by his appearance, as the hadith says:
“Wretched is the slave of the dinar, dirham, and fancy clothes of velvet and silk! If he is given, he is pleased, and if he is not given, he is displeased.” (Bukhari)
No doubt those who call people to Allah (S.W.T.) are saved from this error, because they surround themselves with the protection of Islam and adopt the principles of moderation that it has brought.
2- His Mind
Knowledge is an obligation and an honour for the Muslim
The Muslim believes that exercising his mind and seeking knowledge and discovering the signs of Allah (S.W.T.) in the universe is an obligation, because of the saying of the Prophet (S.A.W.):
“Seeking knowledge is a duty on every Muslim.” (Bukhari)
Therefore the Muslim must continue to pursue knowledge, as long as the breath of life remains in his body. The fact that Allah (S.W.T.) has raised the status of those who have knowledge, and described them alone as truly fearing Him, should be enough to encourage the Muslim to apply himself to seeking knowledge. For He said:
[. . . Those truly fear Allah, among His Slaves, who have knowledge . . . ] (Qur’an 35:28)
No one truly fears Allah (S.W.T.) except those whose minds are enlightened enough to see the greatness and power of Allah (S.W.T.) manifested in the creation of the universe and all living things, and these are the people of knowledge. So He has preferred them over those who have no knowledge:
[. . . Say: ‘Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition.’] (Qur’an 39:9)
Safwan ibn ‘Assal al-Muradi came to the Prophet (S.A.W.) in the mosque and said, “O Messenger of Allah, I have come seeking knowledge.” The Prophet (S.A.W.) told him: “Welcome, O seeker of knowledge! Truly the angels surround the seeker of knowledge with their wings, gathering around him in ranks one above the other, until they reach the first heaven, out of love for that which he seeks.”8
The texts that extol the virtue of knowledge and exhort its pursuit are many, therefore the true Muslim is either a scholar or a seeker of knowledge, and cannot be anything else.
Continuously seeking knowledge until death
True knowledge does not mean obtaining a degree or diploma that will let one earn an income and guarantee a good standard of living, after which one turns away from learning and does not explore the treasure of knowledge any further; true learning means that one continues to read and study, increasing one’s learning day by day, in accordance with the words of the Qur’an:
[. . . But say, ‘O my Rabb! Advance me in knowledge.’] (Qur’an 20:114)
Our righteous predecessors never stopped seeking to increase their knowledge, no matter how high a level of learning they had achieved, and they would continue their pursuit until the end of their lives. They believed that knowledge was a living thing that would thrive if it were actively pursued, but would wither and perish if it were ignored and abandoned. Many sayings are attributed to them that eloquently express their respect for learning and their keenness to acquire knowledge. Examples of their sayings are given below.
Imam Ibn ‘Abd al-Barr reported that Ibn Abi Ghassan said: “So long as you are seeking knowledge you are knowledgeable, but as soon as you abandon this pursuit you become ignorant.”
Imam Malik (R.A.A.) said: “No one who has knowledge should stop seeking knowledge.”
Imam ‘Abdullah ibn al-Mubarak was asked: “How long will you seek knowledge?” He said, “Until I die, for probably I have not yet learnt the things that will benefit me most.”
Imam Abu ‘Amr ibn al-‘Ala’ was asked: “For how long does it befit a man to seek knowledge?” He said, “For as long as he has life in him.”
Imam Sufyan ibn ‘Uyaynah gave an excellent answer when he was asked “Who is most in need of seeking knowledge?” He said: “Those who have the most knowledge.” He was asked, “Why?” and he replied, “Because if they make a mistake, it is worse.”
Such was Imam Fakhr al-Din al-Razi (d. 606 AH), the great mufassir (Qur’anic exegete) and prominent scholar in philosophy (‘ilm al-kalam) and other disciplines, who authored many works. Allah (S.W.T.) gave him such fame in knowledge that people would come from all over to see him whenever he visited a city. When he came to the city of Merv (in Turkmenistan), flocks of scholars and students came to have the privilege of listening to and learning from him. Among the seekers of knowledge who attended his circle was a young man, less than twenty years old, who was very well versed in literature and genealogy. When Imam Fakhr al-Din realized that this student was an expert in genealogy, a field in which he knew very little, he asked his student to teach him. He did not find it unacceptable to become the student of his student, and he even made him sit in the teacher’s place while he himself sat at his feet. Such an act was characteristic of Imam Fakhr al-Din al-Razi, and it did not detract from his high status, as he was the Imam of his age.
This remarkable story was told by the literary historian Yaqut al-Hamwi in his book Mu‘jam al-udaba’ (Dictionary of literary authors), where he gives a biography of ‘Aziz al-Din Isma‘il ibn al-Hasan al-Marwazi al-Nassabah al-Husayni, whom Yaqut met and spent much time with, so was able to write a comprehensive biography of him. In this biography he says:
“‘Aziz al-Din told me: ‘Imam Fakhr al-Din al-Razi went to Merv. He had such a great reputation and was held in such awe that nobody dared to argue with him; they would barely breathe in his presence. I went to meet him, and I often went to study with him. One day he said to me: “I would like you to write me a book giving the genealogy of al-Talibiyyin (the descendants of Abu Talib) so that I may study it, for I do not want to remain ignorant of it.” I asked him: “Do you want it presented as a family tree, or written down as a narrative?” He said, “A family tree cannot be learnt by heart. I want something that I can memorize.” So I went away and wrote the book, which I called al-Fakhri. When I brought it to him, he took it, then got up from his mattress, sat on the mat, and told me to sit in the place he had just vacated. I thought this was too much, and told him: “I am your servant.” I reprimanded me severely, saying, “Sit where I tell you!” Allah (S.W.T.) knows, I felt that I had no choice but to sit where he told me. Then he began to read the book to me, while he was sitting at my feet, asking me about anything he did not understand, until he finished the book. When he had finished, he said, “Now sit wherever you wish, for in this field of knowledge you are my teacher and I am your student, and it is not right for the student to sit anywhere but at the feet of his teacher. So I got up, and he sat in his rightful place, and I began to read to him, sitting where he had sat previously.’”
After quoting this incident, Yaqut said, “Indeed this is good manners, especially for a man who enjoys such a high status.”
How great was the love and respect these scholars gave to knowledge! How highly they regarded it, and how great is the need for the later generation to learn from the attitude of their forebears!
What Muslim needs to know
The first thing that the Muslim needs to know is how to read the Qur’an properly (with tajwid) and to understand its meaning. Then he should learn something of the sciences of hadith, the sirah of the Prophet (S.A.W.), and the history of the Sahabah and Tabi‘in, who are prominent figures in Islam. He should acquire as much knowledge of fiqh as he needs to ensure that his worship and daily dealings are correct, and he should ensure that he has a sound grasp of the basic principles of his religion. This is the duty of the Muslim who is not a specialist in the sciences of Shari‘ah. If he is a specialist in a branch of Shari‘ah, then he does what every true Muslim should do, which is to do his best to learn his speciality thoroughly and be successful in it. It goes without saying that every Muslim also needs to learn Arabic properly.
The Muslim should be proficient in his speciality
Besides this, the Muslim turns to his own speciality and gives it all of his energy and pays a great deal of attention to it. He approaches it like a Muslim who believes that it is a religious obligation to work in his field of specialization, whether it is in Shari‘ah or in another area of religious knowledge, or in another field such as mathematics, physics, chemistry, engineering, astronomy, medicine, industry, commerce, etc. Therefore he should become proficient in whatever field he has specialized in, and should spare no effort to read whatever has been written about it, both in his own language and in others if he is able to. He should keep abreast of developments in his field through continual reading and study of all its aspects. This is because, in these times, the smart Muslim is the one who achieves great academic success, which will raise his status in the eyes of other people. This in turn will enhance his da‘wah, so long as he presents it sincerely and earnestly, and in accordance with the spirit of Islam and its teachings about knowledge.
Islam has made knowledge a duty, whereby the one who seeks it draws closer to Allah (S.W.T.) and adopts it as a means of earning His pleasure. So we see that the scholars of the early generation used to emphasize these sublime principles in their introductions to their books, because through the knowledge that they spent their lives spreading, they were seeking to earn the pleasure of Allah (S.W.T), and they presented the results of their study purely for His sake.
The Muslim exposes himself to information about other fields
The smart Muslim does not restrict himself to his own field, but is open to learning about other areas too. So he reads books and academic, literary and cultural journals about various useful branches of knowledge, especially those that are related to his own field. In this way, he gains a little knowledge about many things, which enriches his mind and broadens his horizons.
The Muslim is proficient in a foreign language
He does not forget to pay attention to foreign languages, because these days, learning a foreign language is one of the most important tasks required of the active Muslim who understands the demands of contemporary Islamic life.
His religion gives the attentive Muslim a great incentive to learn foreign languages. Fifteen centuries ago, the Prophet (S.A.W.) encouraged the study of foreign languages so that the Muslims would always be able to communicate with various nations and races, and convey to them the message of truth that Allah (S.W.T.) has entrusted to them to proclaim throughout the world. We see evidence of this in the hadith narrated by Zayd ibn Thabit (t) in which he says that the Prophet (S.A.W.) told him:
“‘O Zayd, learn the writing of the Jews, for by Allah (S.W.T.) I do not trust the Jews to write anything down for me.’ (Zayd) said: So I learnt it, and it only took me a month to become proficient in it. Then I used to take down whatever letters the Prophet (S.A.W.) wanted to send to them, and I would read for him the letters that they sent him.”
In another report he said: “The Messenger of Allah (S.A.W.) asked me, ‘Do you know Syriac? I have received a letter in this language.’ I said, ‘No.’ He said, ‘Then learn it.’ So I learnt it.” 9
Similarly, Ibn al-Zubayr (R.A.A.) was proficient in a number of languages, but learning them did not distract him from his religion or preparing for the Hereafter. He had a hundred (male) slaves, each of whom spoke a different language, and he used to speak to each slave in his own language. If you were to see this man when he was dealing with worldly affairs, you would think that he was a man who did not give a second’s thought to the Hereafter, and if you saw him dealing with religious matters, you would think that he was a man who did not give a second’s thought to this world.10
Nowadays, more than ever before, the Muslim needs to be proficient in foreign languages so that he may know what is going on around him, both positive and negative, and so that he may understand what has been written about his Ummah and its heritage in languages other than his own, and thus be able to defend his Ummah from evil and speak up for its well-being.
3 - The Muslim’s Soul
While he is taking care of his physical and mental needs, the true Muslim does not forget that he is not comprised only of a body and mind, but he also has a passionate, yearning soul whose higher longings motivate him to lift himself up by devoting himself to worship, seeking the blessings of Allah (S.W.T.) and fearing His punishment.
The Muslim polishes his soul through worship
The Muslim is obliged to take care of his soul, so he starts to polish it and refine it through constant worship and awareness of Allah (S.W.T.) , night and day. He is alert to the devious tricks and deceptive whispers of the Shaytan and if, in some moment of human weakness, evil thoughts come to him from that source, he remembers Allah (S.W.T.) and finds his way back to the Straight Path:
[ Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to remembrance, when lo! They see aright.] (Qur’an 7:201)
Therefore, the Prophet (S.A.W.) used to tell his Companions: “Renew your faith.” He was asked, “O Messenger of Allah, how do we renew our faith?” He said, “By frequently repeating la ilaha illa -Allah.”11
The Muslim seeks to strengthen his soul through various kinds of worship which he performs out of obedience to and fear of Allah (S.W.T.) , such as reading Qur’an carefully and with understanding, and remembering Allah (S.W.T.) with humility, and praying correctly and with presence of mind, and other kinds of worship and spiritual exercises, training himself to adhere to different acts of worship until they become second nature and he cannot do without them. Thus he develops and enhances his feelings until, in most cases, he becomes alert and aware, conscious that Allah (S.W.T.) is watching him in public and in private, so that he never mistreats the people he deals with and never deviates from the true path.
He keeps company with righteous people and joins religious gatherings
The Muslim seeks to attain this high status by keeping company with righteous people who will teach one another, and him, about Truth (haqq) and patience and constancy (sabr), and by frequently attending religious gatherings where Allah’s name is mentioned often, where there is discussion of the greatness of Islamic teaching regarding the tarbiyah (education, development) of the individual, the family and the community and where those present ponder the might of Allah (S.W.T), the Subduer, the Omnipotent, from which nothing in heaven or earth can detract, and meditate on the wonder of His creation of the universe and of man. In such gatherings, souls are purified, hearts are cleansed, and a person’s whole being is filled with faith.
So ‘Abdullah ibn Rawahah (R.A.A.) whenever he met one of the Companions of the Prophet (S.A.W.), used to say, “Come, let us believe in our Rabb for a while.” When the Prophet (S.A.W.) heard about it, he said, “May Allah have mercy on Ibn Rawahah, for he loves the gatherings that the angels feel proud to attend.”12
The rightly-guided khalifah ‘Umar al-Faruq (R.A.A.) used to make the effort to take a regular break from his many duties and the burden of his position as ruler. He would take the hand of one or two men and say, “Come on, let us go and increase our faith,” then they would remember Allah (S.W.T.) .13
Even ‘Umar (R.A.A.) who was so righteous and performed so many acts of worship, felt the need to purify his soul from time to time. He would remove himself for a while from the cares and worries of life, to refresh his soul and cleanse his heart. Likewise, Mu‘adh ibn Jabal (R.A.A.) would often say to his companions, when they were walking, “Let us sit down and believe for a while.”14
The Muslim is responsible for strengthening his soul and purifying his heart. He must always push himself to attain a higher level, and guard against slipping down:
[By the Soul, and the proportion and order given to it; and its enlightenment as to its wrong and its right - truly he succeeds that purifies it, and he fails that corrupts it!] (Qur’an 91: 7-10)
So the Muslim is required to choose his friends carefully and to join only those gatherings that will increase his faith, taqwa and insight. He should avoid the bad company of the devils among mankind, and keep away from gatherings of sin and disobedience which will only corrupt his soul:
[And keep your soul content with those who call on their Rabb morning and evening, seeking His Face; and let not your eyes pass beyond them, seeking the pomp and glitter of this Life; nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.] (Qur’an 18:28)
He frequently repeats du‘as and supplications described in Ahadith
Another way in which the Muslim may strengthen his soul and connect his heart to Allah (S.W.T.) is by repeating the supplications which it is reported that the Prophet (S.A.W.) used to say on various occasions.
So there is a du‘a’ which he would say when he left his house, and others for entering the home, saying farewell to a traveller, welcoming a traveller home, wearing new clothes, lying down in bed, waking up from sleep, etc. There is hardly anything that the Prophet (S.A.W.) did that he did not have a du‘a’ for, through which he asked Allah (S.W.T.) to guide him, protect him from error, to take care of him and to decree good for him, as is explained in the books of îahih Ahadith narrated from the Prophet (S.A.W.). See, for example, al-Adhkar by al-Nawawi and al-Ma’thurat by Hasan al-Banna’15. He used to teach these du‘as and adhkar to his Companions, and encouraged them to repeat them at the appropriate times.
The smart Muslim is keen to learn these du‘as and adhkar, following the example of the Prophet (S.A.W.) and his distinguished Companions, and he keeps repeating them at the appropriate times, as much as he is able. In this way his heart will remain in contact with Allah (S.W.T.) , and his soul will be cleansed and purified. Through these spiritual exercises the Prophet (S.A.W.) trained the souls of the first generation of the Sahabah, so that they became pure and unsullied. Islam wrought a great miracle in forming a refined, superior generation that was unique in the history of mankind, one which made such wondrous achievements in a few short years.
The true Muslim, today more than ever, needs to train his soul to soar to that high level and to live up to the heavy responsibilities of his da‘wah.
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quote:Originally posted by Dalia*: The Ideal Muslim and His Community
He is truthful He does not cheat, deceive or stab in the back He is not envious He is sincere He keeps his promises He has a good attitude towards others and treats them well He is characterized by shyness He is gentle towards people He is compassionate and merciful He is tolerant and forgiving He is easy-going in his business dealings He is of cheerful countenance He has a sense of humour He is patient He avoids cursing and foul language He does not falsely accuse anyone of fisq or kufr He is modest and discreet He dos not interfere in that which does not concern him He refrains from backbiting and slander He avoids giving false statements He avoids suspicion He keeps secrets He does not converse privately with another person when there is a third person present He is not arrogant or proud He is humble and modest He does not make fun of anyone He respects elders and distinguished people He mixes with people of noble character He strives for people’s benefits and seeks to protect hem from harm He strives to reconcile between Muslims He calls people to truth He enjoins what is good and forbids what is evil He is wise and eloquent in his da`wah He is not a hypocrite He does not show off or boast He is straightforward and consistent in his adherence to the truth He visits the sick He attends funerals He repays favours and is grateful for them He mixes with people and puts up with their insults He tries to make people happy He guides others to righteous deeds He is easy on people, not hard He is fair in his judgement of people He does not oppress or mistreat others He loves noble things and always aims high His speech is not exaggerated or affected He does not rejoice in the misfortunes of others He is generous He does not remind the beneficiaries of his charity He is hospitable He prefers others to himself He helps to alleviate the burden of the debtor He is proud and does not beg He is friendly and likeable He checks his customs and habits against Islamic standards He follows Islamic manners in the way he eats and drinks He spreads the greeting of salam He does not enter a house other than his own without permission He sits wherever he finds room in a gathering He avoids yawning in a gathering as much as he can He follows the Islamic etiquette when he sneezes He does not look into other people’s houses He does not imitate women.
People usually only discuss ‘hijaab’ in the context of women. However, in the Glorious Qur’an, Allah (swt) first mentions ‘hijaab’ for men before ‘hijaab’ for the women. The Qur’an mentions in Surah Noor:
"Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do." [Al-Qur’an 24:30]
The moment a man looks at a woman and if any brazen or unashamed thought comes to his mind, he should lower his gaze.
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The true Muslim tries hard to perform her prayers properly, with deep concentration and precision of physical movements. She thinks about the meaning of the ayat she is reciting, and the words of praise and glorification that she is uttering. Her soul is flooded with fear of Allah (SWT), and with gratitude to Him and sincere worship of Him.
She Observes Nafil Fasts
The true Muslim woman also observes nafil fasts at times other than Ramadan, if it is not too difficult for her to do so. So she fasts the day of `Arafat, and `Ashura', and the ninth day of Muharram, because fasting on these days and others is one of the righteous deeds that may expiate sins, as the Prophet (PBUH) told us.
It is also recommended to fast for three days of each month, concerning which Abu Hurayrah (RAA) said: "My dearest friend (i.e., the Prophet (PBUH)) advised me to do three things: to fast for three days of each month, to pray two rak`ahs of duha prayer, and never to sleep until I pray witr."
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posted
She accepts the will and decree of Allah (SWT)
The Muslim woman who is obedient to the command of her Lord naturally accepts His will and decree, because this is one of the greatest signs of faith, obedience, taqwa and righteousness in a person. So the Muslim woman who is guided by the teachings of Islam always accepts whatever befalls her in life, whether it is good or bad, because this attitude of acceptance is good for her in all cases, as the Prophet (PBUH) explained: "How amazing is the affair of the Muslim! His affairs are all good. If he experiences ease, he is grateful, and that is good for him. If he experiences hardship, he faces it with patience and perseverance, and that is also good for him."
She is obedient to the commands of Allah (SWT)
The true Muslim woman does not forget that she is duty bound to perform all the religious duties that Allah (SWT) has commanded her to do. In this regard her situation is the same as that of a man, and there is no difference between them except in a few regulations which apply exclusively to either men or women. Other than that, women and men are equally responsible before Allah (SWT).
Allah (SWT) says: ( For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast [and deny themselves], for men and women who guard their chastity, and for men and women who engage much in Allah's praise - for them has Allah prepared forgiveness and great reward.) (Qur'an 33:35)
( Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, and life that is good and pure, and We will bestow on such their reward according to the best of their actions.) (Qur'an 16:97)
( And their Lord has accepted of them, and answered them: `Never will I suffer to be lost the work of any of you, be he male or female: you are members, one of another; those who have left their homes and were driven out therefrom, and suffered harm in My Cause, and fought and were slain - verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath - a reward from the Presence of Allah, and from His Presence is the best of rewards.) (Qur'an 3:195)
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posted
The Muslim woman is responsible just as a man is, so she is also required to seek knowledge, whether it is "religious" or "secular", that will be of benefit to her. When she recites the ayah ( . . . But say, `O my Lord! Advance me in knowledge.') (Qur'an 20:114) and hears the hadith, "Seeking knowledge is a duty on every Muslim,"24 she knows that the teachings of the Qur'an and Sunnah are directed at men and women equally, and that she is also obliged to seek the kinds of knowledge that have been made obligatory for individuals and communities (fard `ayn and fard kifayah) to pursue them from the time that this obligation was made known to the Muslim society.
The Muslim woman understands the high value that has been placed on knowledge since the earliest days of Islam. The women of the Ansar asked the Prophet (PBUH): "Appoint a special day for us when we can learn from you, for the men have taken all your time and left nothing for us." He told them, "Your time is in the house of so-and-so [one of the women]." So he came to them at that place and taught them there."25
The Muslim women had a keen desire for knowledge, and they never felt too shy to ask questions about the teachings (ahkam) of Islam, because they were asking about the truth, and ( Allah is not ashamed [to tell you] the truth) (Qur'an 33:53). Many reports illustrate the confidence and maturity with which the early Muslim posed questions to the Prophet (PBUH), this great teacher, seeking to understand their religion more fully. `A'ishah (May Allah be pleased with her) reported that Asma' bint Yazid ibn al-Sakan al-Ansariyyah asked the Prophet (PBUH) about performing ghusl after a period. He said, "Let one of you (who has finished her period) take her water and purify herself properly, then pour water over herself, then take a piece of cloth that has been perfumed with musk, and clean herself with it." Asma' (May Allah be pleased with her) asked, "How should she clean herself?" The Prophet (PBUH) said, "Subhan Allah! You clean yourself with it!" `A'ishah (May Allah be pleased with her) told her in a whisper, "Wipe away the traces of blood."
Asma' also asked him about performing ghusl when one is in a state of janabah. He said, "You should take your water and purify yourself with it properly, and clean yourself all over, then pour water on your head and rub it so that the water reaches the roots of the hair, then pour water all over yourself."26 `A'ishah (May Allah be pleased with her) said, "How good are the women of the Ansar! Shyness did not prevent them from understanding their religion properly."27
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Why does the chapter about knowledge in the male-geared version of the book say that the Muslim should be "proficient in his specialty", "expose himself to other fields" and should learn a foreign language, but the version for women does not recommend this? Why is there a difference?
Why is the woman warned that she may seek knowledge "so long as this does not go against her feminine nature"? I'm not sure I understand ... What exactly is the "feminine nature" and in which way would seeking knowledge interfere with that? Why are the men not warned that they should only seek knowledge "as long as this doesn't go against their masculine nature?
Also, I find the example given above a strange choice. This chapter is supposed to be about knowledge, and then they quote a hadith telling a woman to wipe away "traces of blood"?!? What exactly does that have to do with knowledge and "understanding religion properly"? Posts: 3587 | Registered: Mar 2006
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Dentists aren't poor or uneducated and I have been told that it's poverty and being uneducated that leads to terrorism, what's his excuse?
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And btw, off topic ... cleaning your private parts with musk is not recommendable! The author should have updated his knowledge about those things before quoting the hadith.
I wrote this before ... The musk used at the prophet's time was different from the stuff that is often used nowadays. I doubt everyone who wants to follow that particular advice uses 100% natural musk – which is expensive and ethically objectionable because musk deers are at risk of becoming an endangered species. And synthetic musk is a problematic substance that causes allergies in some people and has been linked to breast cancer in various studies.
Besides, I wonder why that sort of *knowledge* should be important at a time when most people know about personal hygiene and have running water in their homes. Aren't there other, more important things in regards to worldly and religious knowledge? Imo it's a bit weird that the author speaks about the necessity to gain knowledge, yet posts such dubious and outdated advice ...
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The fact is that any knowledge that is perceived as contradicting the Quran is regarded satanic and is to be destroyed.
The Royal Library of Alexandria in Egypt was once the largest in the world. It was founded at the beginning of the 3rd century BC during the reign of Ptolemy II of Egypt . It stored at its peak 400,000 to 700,000 scrolls. In 640 AD Muslims took the city and upon learning of "a great library containing all the knowledge of the world" the conquering general asked Khalifa Omar for instructions. Omar has been quoted as saying of the Library's holdings, "they will either contradict the Quran, in which case they are heresy, or they will agree with it, so they are superfluous."
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Why does the chapter about knowledge in the male-geared version of the book say that the Muslim should be "proficient in his specialty", "expose himself to other fields" and should learn a foreign language, but the version for women does not recommend this? Why is there a difference?
I do not know. I do not even know the name of the one who wrote that Book. I just take what is proved from Either Quran or Sunna.
Why is the woman warned that she may seek knowledge "so long as this does not go against her feminine nature"? I'm not sure I understand ... What exactly is the "feminine nature" and in which way would seeking knowledge interfere with that?
For example, If she is feeding a child ( one of feminine nature), she has a priority.
Why are the men not warned that they should only seek knowledge "as long as this doesn't go against their masculine nature?
Men also has duties and priorities.
Also, I find the example given above a strange choice. This chapter is supposed to be about knowledge, and then they quote a hadith telling a woman to wipe away "traces of blood"?!? What exactly does that have to do with knowledge and "understanding religion properly"?
This shows that their shyness did not block them them to seek knowledge.
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quote:Originally posted by Dalia*: And btw, off topic ... cleaning your private parts with musk is not recommendable! The author should have updated his knowledge about those things before quoting the hadith.
I wrote this before ... The musk used at the prophet's time was different from the stuff that is often used nowadays. I doubt everyone who wants to follow that particular advice uses 100% natural musk – which is expensive and ethically objectionable because musk deers are at risk of becoming an endangered species. And synthetic musk is a problematic substance that causes allergies in some people and has been linked to breast cancer in various studies.
Besides, I wonder why that sort of *knowledge* should be important at a time when most people know about personal hygiene and have running water in their homes. Aren't there other, more important things in regards to worldly and religious knowledge? Imo it's a bit weird that the author speaks about the necessity to gain knowledge, yet posts such dubious and outdated advice ...
Thanks for this note. May be. I think If they can find no Musk,They can do with anything else with a good smell. ALlah will Judge the deeds based on intention as in That First Hadith of Bukhari colletion.
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I think you didn't understand my questions, Joueur. Let me re-phrase ... although I doubt it will help:
Men are told to gain knowledge in as many fields as possible, quoted are, for example, mathematics, physics, chemistry, engineering, astronomy, medicine, industry, commerce, etc.
It is also stressed that the "ideal Muslim" should strive to gain knowledge in as many fields as possible and that learning a foreign language is very important, and a few ahadeeth are quoted to illustrate this point.
The chapter dedicated to the "ideal Muslim woman" and knowledge, is much shorter though, and none of those things I mentioned above are mentioned here, although the writer intitially says there is no difference in the duty to seek knowledge between men and women!
But then he starts talking about the "feminine nature", meaning he is hinting that there might be restrictions on a woman seeking knowledge, but unfortunately he does not elaborate on the subject.
And the only ahadeeth he quotes in regards to women and knowledge are some that speak about proper personal hygiene. What does that have to do with "knowledge"? Is he honestly suggesting grown up women don't know how to wash themselves?!? Is that the most important thing for a woman to know?
So the men should learn about all fields of science, literature etc. pp. ... but the women should most importantly know how to clean their bodies?
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quote:Originally posted by joueur ( Hocus Pocus): Men also has duties and priorities.
I repeat my question. Why, then, are the men not warned that they should only seek knowledge "as long as this doesn't go against their masculine nature?
quote:Originally posted by joueur ( Hocus Pocus): This shows that their shyness did not block them them to seek knowledge.
You did not understand my point. Why is this sort of stuff considered important knowledge?
If the author wanted to treat men and women equally and justly, he would have given similar examples.
I.e., if he wanted to show us that people at the prophet's time were not "too shy to seek knowledge", he could have just as well given the example of how men asked the prophet how to clean their behind etc., don't you think so?
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( Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, and life that is good and pure, and We will bestow on such their reward according to the best of their actions.) (Qur'an 16:97)
( And their Lord has accepted of them, and answered them: `Never will I suffer to be lost the work of any of you, be he male or female: you are members, one of another; those who have left their homes and were driven out therefrom, and suffered harm in My Cause, and fought and were slain - verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath - a reward from the Presence of Allah, and from His Presence is the best of rewards.) (Qur'an 3:195)
quote: Men are told to gain knowledge in as many fields as possible, quoted are, for example, mathematics, physics, chemistry, engineering, astronomy, medicine, industry, commerce, etc.
It is also stressed that the "ideal Muslim" should strive to gain knowledge in as many fields as possible and that learning a foreign language is very important, and a few ahadeeth are quoted to illustrate this point.
When talking about the ideal Muslim , It does mean that the speech are for males and females unless there is something special for women or men mentioned.
If you think I do not understand your point, You can re-phrase again till I understand. Thanks in advance for your time. Posts: 338 | Registered: Oct 2007
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quote:Originally posted by joueur ( Hocus Pocus): When talking about the ideal Muslim , It does mean that the speech are for males and females unless there is something special for women or men mentioned.
Then why does the author find it necessary to give different advice to men and women regarding the gaining of knowledge? Why are those two books titled "the ideal Muslim" and "the ideal Muslima" so different? Why not just write one book addressed to everyone, men as well as women? If there are only minor differences, that would make more sense, no?
What is the specialty for each gender regarding knowledge? Why should there be any difference regarding this point? Could you explain how you understand this? Do you think men and women should gain knowledge in different areas?
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Then why does the author find it necessary to give different advice to men and women regarding the gaining of knowledge? Why are those two books titled "the ideal Muslim" and "the ideal Muslima" so different? Why not just write one book addressed to everyone, men as well as women? If there are only minor differences, that would make more sense, no?
I have no idea. Does it affect the benefits that we can learn from both books?
quote: What is the specialty for each gender regarding knowledge? Why should there be any difference regarding this point? Could you explain how you understand this? Do you think men and women should gain knowledge in different areas?
This is off topic. so I will answer in brief. I believe that there are some certain fields that are -to a certain extent- gender related (male or female).
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I think The first thing that the Muslim woman needs to know is how to read the Qur'an properly (with tajwid), and to understand its meaning. Then she should learn something of the sciences of hadith, the sirah of the Prophet (PBUH), and the history of the women of the Sahabah and Tabi`in, who are prominent figures in Islam. She should acquire as much knowledge of fiqh as she needs to ensure that her worship and daily dealings are correct, and she should ensure that she has a sound grasp of the basic principles of her religion.
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Because I do not read books like those to Judge the authors. I do read books like those to gain knowledge, improve my daily life and be a good moslim.
Which benefits? I don't see any. why don't you want to think about it?
Can you give an example and explain why? for example, I think Women are better than men in working as teachers for children and nurses because they have a durable patience. Posts: 338 | Registered: Oct 2007
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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): "I served the Messenger of Allah (PBUH) for ten years, and he never said to me `Uff!' (The smallest word of contempt). If I did anything, he never said, `Why did you do that?' And if I did not do something, he never said, `Why did you not do such-and-such?'"2 The Prophet (PBUH) was of the best character, as Allah (SWT) said: ( And you [stand] on an exalted standard of character.) (Qur'an 68:4) He (PBUH) repeatedly told his Sahabah of the effect a good attitude would have in forming an Islamic personality and in raising a person's status in the sight of Allah (SWT) and of other people. He (PBUH) told them: "Among the best of you are those who have the best attitude (towards others)."
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Because I do not read books like those to Judge the authors. I do read books like those to gain knowledge, improve my daily life and be a good moslim.
Could you explain in which way that book helps you to gain knowledge, imrove your daily life and be a good Muslim?
quote:Originally posted by joueur ( Hocus Pocus): [QUOTE] why don't you want to think about it?
I explained quite comprehensively why I personally don't see any benefit in a book like that:
Apart from the slightly patronizing language and the contained misogynism, the author's words just don't touch my heart or appeal to my emotions or my intellect at all. I don't feel I need to read about eating properly, exercising and paying attention to proper personal hygiene ... I've always believed that our bodies are a gift from the creator and we should treat them accordingly.
Also, I don't really find all those description of how to act and deal with others etc. inspiring. I don't see much benefit in being told not to lie, cheat, to be kind and patient with your family, friends, neighbours etc. It's something I try to do anyway although I'm well aware I often fail in this ... as most of us do. But I believe as long as we are being conscious of our thoughts and actions and try to observe, question and improve them, we are on the right way.
I can see why people might find things like that inspiring though, and that's fine! But to me many of those points are oblivious. I believe that any person who is at peace with him- or herself, who keeps trying to become a better person, who believes in justice, love, divine mercy etc. will *automatically* display those attitudes and behaviour described.
And, most importantly, the author's derogatory and disgusting statements about women and relationships in general simply make it impossible for me to take him seriously or ever accept him as a spirtual mentor or someone I could learn anything from.
So what makes you suggest I didn't think about it? Why don't you try to explain what *you* like about it so much that you think it's worth posting here?
quote:Originally posted by joueur ( Hocus Pocus): for example, I think Women are better than men in working as teachers for children and nurses because they have a durable patience.
That did not answer my question. What exactly does this have to do with gaining knowledge?
If you remember, the original point of discussion was that there seems to be a limitation on women seeking knowledge based on their gender. According to the author, women should only seek knowledge as long as this does not "interfere with their femininity" ... whatever that is supposed to mean. You have not helped explaining or clearing up this point.
Btw, I have no patience whatsoever for little children, working in a kindergarten or as a teacher would be my worst nightmare. The same goes for many of my female friends. So I have a problem relating to your above statement.
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Could you explain in which way that book helps you to gain knowledge, improve your daily life and be a good Muslim?
I think This Book is rich in a lot of things. It helps us to understand about the way of life the creator gave in Quran and Sunna. When I read about knowledge, I find enthusiasm in learning. When I read about faith and prayer, I like to increase this faith and prayer. when I read about those stories of those good people, I find a great character for myself to learn from.
We will not succeed in this life unless we seek the help from Allah. A muslim ask Allah the straight path in The prayer five times daily in chapter Al-fat-ha. 6 Guide us to the Straight Way 7 The Way of those on whom You have bestowed Your Grace , not (the way) of those who earned Your Anger , nor of those who went astray .
Allah will grant us his mercy and his straight way. We need to trust him and asks him the staright way always. Posts: 338 | Registered: Oct 2007
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quote:Originally posted by joueur ( Hocus Pocus): think This Book is rich in a lot of things. It helps us to understand about the way of life the creator gave in Quran and Sunna.
As I said in the other thread, I don't believe, for example, that the creator has ordered women to slavishly obey their husbands etc. So I personally don't see how that book could help understanding anything about God, since the author has an understanding of God and of human nature that I cannot relate to by any means.
Reading stuff like that does not inspire me or help me on my personal journey to faith, quite the opposite, I find it very offputting.
But I guess we should just leave it at that and agree to disagree. You find the book inspiring, I find it awful and partly offending, and I guess none of us will make the other see his point of view.
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Alhamdulillah finally Dalia concedes on the virtues of the book and inshaa Allah you can move on.
-------------------- 'Abdullah bin 'Umar said, "Allah's Apostle (صلى الله عليه و سلم) took hold of my shoulder and said, "Be in this world as if you were a stranger or a traveller." Posts: 2342 | From: Its not where I'm from but where Im going | Registered: Jul 2007
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quote:Originally posted by Dalia*: As I said in the other thread, I don't believe, for example, that the creator has ordered women to slavishly obey their husbands etc.
If I have a religious woman and she ordered me to do some good things , I will find no problem obeying her orders. I won't feel insulted to obey her orders. she is taking me to the straight path to Allah Posts: 338 | Registered: Oct 2007
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So if, for example, a husband forces his wife to have sex with him against her will, he is "taking her on the straight path to Allah"? Posts: 3587 | Registered: Mar 2006
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Narrated Abu Huraira: The Prophet said, "religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the nights." (See Fath-ul-Bari, Page 102, Vol 1). (Book #2, Hadith #38)
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The Prophet (PBUH) draw a clear and delightful picture of the well-behaved, easy-going, loving, righteous Muslim wife, one who will be happy in this world and the next: "Shall I not tell you about your wives in Paradise?" We said, "Of course, O Messenger of Allah." He said, "They are fertile and loving. If she becomes angry or is mistreated, or her husband becomes angry, she says, `My hand is in your hand; I shall never sleep until you are pleased with me.'"
The true Muslim woman knows that Islam, which has multiplied her reward for obeying her husband and made it a means of her admittance to Paradise, has also warned every woman who deviates from the path of marital obedience and neglects to take care of her husband, that she will be guilty of sin, and will incur the wrath and curses of the angels.
Bukhari and Muslim report from Abu Hurayrah that the Prophet (PBUH) said:
"If a man calls his wife to his bed and she does not come, and he goes to sleep angry with her, the angels will curse her until the morning."
Muslim reports from Abu Hurayrah that the Prophet (PBUH) said Imam: "By the One in Whose hand is my soul, there is no man who calls his wife to his bed, and she refuses him, but the One Who is in heaven will be angry with her, until the husband is pleased with her once more."
The angels' curse will befall every woman who is rebellious and disobedient; this does not exclude those who are too slow and reluctant to respond to their husbands: "Allah (SWT) will curse those procrastinating women who, when their husbands call them to their beds, say `I will, I will . . .' until he falls asleep."
Marriage in Islam is intended to protect the chastity of men and women alike, therefore it is the woman's duty to respond to her husband's requests for conjugal relations. She should not givsilly excuses and try to avoid it. For this reason, several hadith urge a wife to respond to her husband's needs as much as she is able, no matter how busy she may be or whatever obstacles there may be, so long as there is no urgent or unavoidable reason not to do so.
In one of these hadith, the Prophet (PBUH) said:
"If a man calls his wife to his bed, let her respond, even if she is riding her camel [i.e., very busy]." And: "If a man calls his wife, then let her come, even if she is busy at the oven."
The issue of protecting a man's chastity and keeping him away from temptation is more important than anything else that a woman can do, because Islam wants men and women alike to live in an environment which is entirely pure and free from any motive of fitnah or haram pleasures. The flames of sexual desire and thoughts of pursuing them through haram means can only be extinguished by means of discharging that natural energy in natural and lawful ways. This is what the Prophet (PBUH) meant in the hadith narrated by Muslim from Jabir: "If anyone of you is attracted to a woman, let him go to his wife and have intercourse with her, for that will calm him down."
The warning given to the woman whose husband is angry with her reaches such an extent that it would shake the conscience of every righteous wife who has faith in Allah (SWT) and the Last Day: she is told that her prayer and good deeds will not be accepted, until her husband is pleased with her again. This is stated in the hadith narrated by Jabir from `Abdullah: "The Messenger of Allah (PBUH) said: `There are three people whose prayers will not be accepted, neither their good works: a disobedient slave until he returns to his masters and puts his hand in theirs; a woman whose husband is angry with her, until he is pleased with her again; and the drunkard, until he becomes sober.'"
When these hadith refer to the husband being angry with his wife, they refer to cases in which the husband is right and the wife is wrong. When the opposite is the case, and the husband is wrong, then his anger has no negative implications for her; in fact, Allah (SWT) will reward the wife for her patience. But the wife is still required to obey her husband, so long as no sin is involved, because there should be no obedience to a created being if it entails disobedience to the Creator. Concerning this, the Prophet (PBUH) said: "It is not permitted for a woman who believes in Allah (SWT) to allow anyone into her husband's house whom he dislikes; or to go out when he does not want her to; or to obey anyone else against him; or to forsake his bed; or to hit him. If he is wrong, then let her come to him until he is pleased with her, and if he accepts her then all is well, Allah (SWT) will accept her deeds and make her position stronger, and there will be no sin on her. If he does not accept her, then at least she will have done her best and excused herself in the sight of Allah (SWT)."
posted
^^^ mashaa Allah! See the book has some wonderful information for the woman and men. Post more pages please Dalia
-------------------- 'Abdullah bin 'Umar said, "Allah's Apostle (صلى الله عليه و سلم) took hold of my shoulder and said, "Be in this world as if you were a stranger or a traveller." Posts: 2342 | From: Its not where I'm from but where Im going | Registered: Jul 2007
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`Aishah urged women to take good care of their husbands and to recognize the rights that their husbands had over them. She saw these rights as being so great and so important that a woman was barely qualified to wipe the dust from her husband's feet with her face, as she stated: "O womenfolk, if you knew the rights that your husbands have over you, every one of you would wipe the dust from her husband's feet with her face."
Now excuse me while I go and vomit ... Posts: 3587 | Registered: Mar 2006
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quote:Originally posted by Dalia*: `Aishah urged women to take good care of their husbands and to recognize the rights that their husbands had over them. She saw these rights as being so great and so important that a woman was barely qualified to wipe the dust from her husband's feet with her face, as she stated: "O womenfolk, if you knew the rights that your husbands have over you, every one of you would wipe the dust from her husband's feet with her face."
Now excuse me while I go and vomit ...
Ayisha Radi Allahu Ta'ala anha. Yes, I am aware of that hadeeth. Very Mashaa Allah. Everyone Muslim wa Muslimah knows that she was a great scholar of Islaam and wise beyond her age. Therefore every Muslimah should take heed of her advice for she is sure one of the woman of paradise.
Mashi tafadali You go ahead and vomit now! For if you don't heed to her advice you may be dancing on hot coals later! wa Allahu ta'ala Al Alim
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I'm convinced the one who should be mindful of hot coals is the guy who is trying to intimidate women with this misogynist crap. Posts: 3587 | Registered: Mar 2006
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quote:Originally posted by Dalia*: I'm convinced the one who should be mindful of hot coals is the guy who is trying to intimidate women with this misogynist crap.
You may be convinced, but your still confused and in denial. You will never be equal the dust that collected on the shoes of Ayisha radia Allahu ta'ala anhua, nor will you be worthty to have been able to wipe it off with your face.. Posts: 2342 | From: Its not where I'm from but where Im going | Registered: Jul 2007
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Here is another beautiful hadeeth to show the importance of respect that a wife should give her husband and the level of his position with her:
The rasulullah salalllahu alayhi wassslaam said (translated): "If I were to order anyone to prostrate to anyone else, I would have ordered women to prostrate to their husbands." A hasan sahih hadith, narrated by Tirmidhi, 2/314, in Abwab a-rida', 10
-------------------- 'Abdullah bin 'Umar said, "Allah's Apostle (صلى الله عليه و سلم) took hold of my shoulder and said, "Be in this world as if you were a stranger or a traveller." Posts: 2342 | From: Its not where I'm from but where Im going | Registered: Jul 2007
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Bukhari and Muslim report from Abu Hurayrah that the Prophet (PBUH) said:
"If a man calls his wife to his bed and she does not come, and he goes to sleep angry with her, the angels will curse her until the morning."
I see She can gently refuse his call to bed. she has no mistake if she refuses his invitation to Bed. she will be only mistaken if she let him be angry as she should know he is her human partner who should be treated with humanity and mercy. He and she should be cover to each other as It was mentioned in Quran `They are Leebas (i.e. body cover, or screen, or Sakan, (i.e. you enjoy the pleasure of living with her - as in Verse 7:189) Tafsir At-Tabaree), for you and you are the same for them.`
There is a big problem if people mis-understand and mis-teach their religion.
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