Dought & clear, - (Manners of Seeking Knowledge), - Moving to another mosque after Fajr for a halaqah

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We pray Fajr in a mosque that is close to us, then we young men get up and go to another mosque in which there is a study-circle (halaqah) for memorizing Qur’aan. This mosque is not far away, it takes only five minutes on foot. Does this moving (to the second mosque) mean that we will lose the reward for a complete Hajj or ‘Umrah with the Messenger of Allaah (peace and blessings of Allaah be upon him)? Because in the hadeeth he said: “Whoever prays Fajr then sits remembering Allaah until the sun rises will have…”). Does this mean its rising or does it mean when it has risen to the height of a spear [above the horizon]? I.e., should we pray the two rak’ahs when the sun rises, or do we have to wait until it has risen to the height of a spear [above the horizon]?
Praise be to Allaah.
There is nothing wrong with moving from one mosque to another after the prayer in order to attend a class or study circle. This is better than sitting in the first mosque until the sun rises, because it is for the purpose of seeking knowledge. With regard to the two-rak’ah prayer, this should be done after the sun has risen to the height of a spear [above the horizon].

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For children, - Big Ship that Landed on an Island: Life of this World and Hereafter in Islam

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There was once a big ship that landed on an Island. The Captain said to the people: "Dear passengers, we will anchor here for you to gather provision and admire the nature and we shall move on with our journey in a few hours time".
All passengers got off and roamed around the island in groups.
Some 'Wise' gentlemen and ladies walked peacefully, collected some souvenirs and food for the journey and returned quickly to the ship. Since they were the first ones back, they got the best and comfortable places on the ship.
The second group of 'Forgetful' people walked, played and enjoyed their time. They admired the island and explored its nature. But soon they remembered the ship, so they ran back, without any food and souvenirs. Coming on board, they were tired, but alas the best seats were taken, so they had to do with the less comfortable ones.
The third group of ' Greedyand Lustful' people got amazed by the wonders of this island and they began to collect its plants and precious stones. After a while, having heard the call of their captain, they started to head back to the ship, carrying plants, stones and jewelry of all colors and value. However, the heaviness of the treasure they eagerly wanted to bring back slowed their return, and by the time they reached the shore, the boat had already left.
And finally, some 'Aimless and Narrow-Minded' people, convinced themselves that the island was all there is and the ship was just something they had imagined. They thus explored the island and built for themselves houses. The boat, of course left them to perish on the island and to be forgotten by everyone.
Similarly, on our journey to Allah (SWT), The Creator, we have landed on this island, called the World (Dunya).
Some 'Wise' gentlemen and ladies will walk around and collect good deeds, love and knowledge of Allah (SWT) and quickly return to The Creator. They of course will be handed paradise, the best of it!
The second group of 'Forgetful' people will get distracted by the world (Dunya) until their last moment. They will then repent at the last minute. Perhaps they will make it and get the lowest levels of paradise (Jannah).
The third group of 'Greedy and Lustful' people will be amazed by the world, and get attracted by its temporary and fake beauty. They will indulge in desire and food and be illusion by it. Perhaps, a call will bring them back to realization, but alas, the attraction will be too much to leave behind and they will miss the ship of salvation.
And finally, some 'Aimless and Narrow-Minded' people will just ignore the journey to Allah (SWT) and pretend that this world is all there is. They will take their houses as their homes and their desires as god. Indeed history as seen many people as such, but no one remembers them. They have been left in hell.
So, my friend... The ship is waiting, please jump on board! Your Creator Allah (SWT) is calling you: Oh man! Surely you must strive to your Lord, a hard striving, until you meet Him. Noble Qur'an (84:6)
Imam Ali Naqi (as)said: The world is a market in which one group makes profit and another group incurs loss.
Imam Mohammad Bagher (as) said: The one that sincerity of truth and faith took place in his heart, will turn his face from decorations and ornaments of the world.
Moral of the Story: Those who spend their lives devoted blindly to worldly goods will realize that they consumed all their lives chasing illusions. They will realize their ridiculous situation after they die. Only then will the ultimate purpose of life, to be a sincere servant of Allah (SWT), be clear to them.

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Family Issues, - The Ideal Muslim Woman and Her Community. Part 4

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... Part 3 continued.... The Prophet (sallallahu ‘alayhi wa sallam) wanted, in this instance, to instill a sense of all-encompassing mercy in the conscience of the Muslims, men and women alike, so that they would become compassionate by nature, even to animals, because whoever has the heart to be kind to animals will not be harsh towards his human brother.
The Prophet (sallallahu ‘alayhi wa sallam) was full of compassion towards humans and animals alike. He never stopped encouraging compassion among people, and sought to instill it deeply in the hearts of Muslim men and women, stating that it was the key to Allah’s (Subhanahu wa ta’ala) mercy, forgiveness and reward. Allah (Subhanahu wa ta’ala) would forgive those who were compassionate, even if they were sinners. InSahihMuslim, Abu Hurayrah (radhiallahu anhu) said:
“ Allah’s Messenger (sallallahu ‘alayhi wa sallam) said: ‘A dog was walking around a well, almost dying of thirst, when a Jewish prostitute saw him. She took off her shoe, brought water to him and gave him to drink. She was forgiven because of this deed.”99
How great is the blessing of compassion and mercy for mankind! What beautiful attributes they are! It is sufficient honor and status to know that the Rabb (Cherisher and Sustainer) of Glory and Majesty derived His own name fromrahmah(mercy, compassion), and is calledal-Rahim, al-Rahman.
Footnotes:
1.Bukhari and Muslim. See Sharh al-Sunnah 13/235, Kitab al-fada’il, bab husn khalqihi(sallallahu ‘alayhi wa sallam).
2.Bukhari and Muslim. See Riyad al-Salihin, 336, Bab husn al-khalq.
3.Fath al-Bari, 10/456, Kitab al-adab, bab husn al-khulq; Sahih Muslim, 15/78, Kitab al-fada’il, bab kathrah haya’ihi(sallallahu ‘alayhi wa sallam).
4.Reported by Tirmidhi, 4/249, in Abwab al-birr, 70. He said it is a hasan hadith.
5.Reported by Bukhari in al-Adab al-Mufrad, 1/375, Bab sakhawah al-nafs.
6.Reported by Tirmidhi 3/244, in Abwab al-birr, bab husn al-khalq. He said it is a hasan sahih hadith.
7.Reported by Tirmidhi, 2/315, in Abwab al-rida’, 11. He said it is a hasan sahih hadith.
8.Reported by al-Tabarani in al-Kabir, 1/181, 183. The men of its isnad are rijal al-sahih.
9.Reported by Tirmidhi, 3/245, in Abwab al-birr wa’l-silah, 61. The men of its isnad are thiqat.
10.Reported by Abu Ya’la and al-Tabarani in al-Awsat; the men of Abu Ya’la are thiqat. See Majma’ al-Zawa’id, 8/22.
11.Reported by Ahmad, 3/502; its men are thiqat.
12.Reported by Ahmad, 1/403; its men are rijal al-sahih.
13.Bukhari and Muslim. See Riyad al-Salihin, 50, Bab al-sidq.
14.Shahadat al-zur may be interpreted in the following ways: bearing false witness by giving evidence that is false; assisting in something which implies fraud or falsehood; attending the gatherings of the kuffar on the occasion of their festivals. [Translator]
15.Bukhari and Muslim. See Riyad al-Salihin, 689, Bab ghalaz tahrim shahadah al-zur.
16.Sahih Muslim, 2/37, Kitab al-iman, bab bayan an al-din al-nasihah.
17.Bukhari and Muslim. See Sharh al-Sunnah, 13/92, Kitab al-birr wa’l-silah, bab al-nasihah.
18.Bukhari and Muslim. See Sharh al-Sunnah, 10/61, Kitab al-imarah wa’l-qada’, bab al-ra’i mas’ul ‘an ri’atihi.
19.Sahih Muslim, 13/38, Kitab al-imarah, bab fadl i’anah al-ghazi fi sabil-Allah.
20.Sahih Muslim, 2/108, Kitab al-iman, bab qawl al-Nabi(sallallahu ‘alayhi wa sallam) man ghashshana fa laysa minna.
21.Sahih Muslim, 2/109, Kitab al-iman, bab man ghashshana fa laysa minna.
22.Bukhari and Muslim. See Sharh al-Sunnah, 10/71-73, Kitab al-imarah wa’l-qada’, bab wa’id al-ghadr; Riyad al-Salihin, 705, bab tahrim al-ghadr.
23.Fath al-Bari, 4/417, Kitab al-buyu’, bab ithm man ba’a hurran.
24.Bukhari and Muslim. See Sharh al-Sunnah, 1/74, Kitab al-iman, bab ‘alamat al-nifaq.
25.Bukhari and Muslim. See Sharh al-Sunnah, 1/72, Kitab al-iman, bab ‘alamat al-nifaq.
26.Sahih Muslim, 2/48, Kitab al-iman, bab bayan khisal al-munafiq.
27.Hayat al-Sahabah 3/99.
28.Fath al-Bari, 10/476, Kitab al-adab, bab ma yukrah min al-tamaduh; Sahih Muslim, 18/126, Kitab al-zuhd, bab al-nahi ‘an ifrat fi’l-madh.
29.See al-Adab al-Mufrad, 1/433, Bab yuhtha fi wujuh al-maddahin.
30.Reported by Ahmad, 5/32; its isnad is sahih.
31.Hayat al-Sahabah, 3/103.
32.Fath al-bari, 13/170, Kitab al-ahkam, bab ma yukrah min thana’ al-sultan.
33.Bukhari and Muslim. See Riyad al-Salihin, 364, Kitab al-adab, bab al-haya’ wa fadlulu.
34.Bukhari and Muslim. See Riyadh al-Salihin, 363, Kitab al-adab, bab fi’l-haya’ wa fadluhu.
35.Sahih Muslim, 2/7, Kitab al-iman, bab al-haya’ shu’bah min al-iman.
36.Bukhari and Muslim. See Riyad al-Salihin, 363, Kitab al-adab, bab 363.
37.Bukhari and Muslim. See Riyad al-Salihin, 35, Bab al-sabr.
38.Sahih Muslim, 7/124, Kitab al-zakat, bab bayan an al-yad al-’uliya khayr min al-yad al-sufla.
39.Reported by Tirmidhi, 3/382, Abwab al-zuhd, 8; Ibn Majah, 2/1316, Kitab al-fitan, bab kaff al-lisan ‘an al-fitnah.
40.Sahih Muslim, 12/10, Kitab al-aqdiyah, bab al-nahi ‘an kathrah al-masa’il min ghayri hajah.
41.Reported by Bukhari in al-Adab al-Mufrad, 1/419, Bab man sami’a bi fahishah fa afshaha.
42.Reported with a sahih isnad by Abu Dawud, 4/375, Kitab al-adab, bab fi al-nahi ‘an al-tajassus.
43.Reported with a hasan isnad by Ahmad, 5/279.
44.Reported by al-Tabarani; the men of its isnad are thiqat. See Majma’ al-Zawa’id, 8/94.
45.Sahih Muslim, 18/115, Kitab al-zuhd, bab tahrim al-riya’.
46.Sahih Muslim, 13/50, Kitab al-imarah, bab man qatila li’l-riya’ wa’l-sum’ah.
47.Bukhari and Muslim. See Sharh al-Sunnah, 10/323, Kitab al-riqaq, bab al-riya’ wa’l-sam’ah.
48.Bukhari and Muslim. See Sharh al-Sunnah 10/328, Kitab al-hudud, bab qat’ yad al-sharif wa’l-mar’ah wa’l-shafa’ah fi’l-hadd.
49.Sahih Muslim, 16/143, Kitab al-birr wa’l-silah wa’l-adab, bab tahrim al-zulm.
50.Sahih Muslim, 16/132, Kitab al-birr wa’l-silah wa’l-adab, bab tahrim al-zulm.
51.Fath al-Bari, 5/97, Kitab al-muzalim, bab la yazlum al-Muslimu al-Muslima wa la yuslimuhu.
52.Fath al-Bari, 10/527, Kitab al-adab, bab al-madarah ma’a al-nas.
53.Fath al-Bari, 10/528, Kitab al-adab, bab al-madarah ma’a al-nas.
54.Sahih Muslim, 15/206, Kitab fada’il al-Sahabah, bab fada’il Umm al-Mu’minin ‘A’ishah.
55.Fath al-Bari, 8/455, Kitab al-tafsir, bab law la idh sami’timuhu zann al-mu’minina wa’l-mu’minat bi anfusihim khayran [al-Nur 24:12]
56.Al-Samt al-Thamin, 110; al-Isti’ab, 4/1851; al-Isabah, 8/93.
57.Al-Isabah, 8/192.
58.Reported by Tirmidhi, 4/662, Kitab sifat al-qiyamah, 54. He said it is a hasan sahih hadith.
59.Bukhari and Muslim. See Sharh al-Sunnah, 13/109, Kitab al-birr wa’l-silah, bab ma la yajuz min al-zann.
60.Hayat al-Sahabah, 2/151
61.A sahih hadith narrated by Malik in al-Muwatta’, 2/975, Kitab al-kalam, bab ma yu’mar bihi min al-tahaffuz fi’l-kalam.
62.Sahih Muslim, 1/73, Introduction, Bab al-nahy ‘an al-hadith bi kulli ma sami’a.
63.Sahih Muslim, 2/12, Kitab al-iman, bab bayan tafadul al-Islam.
64.Reported by Abu Dawud, 4/371, Kitab al-adab, bab fi’l-ghibah; Tirmidhi, 4/660, Kitab sifat al-qiyamah, 51; he said it is a hasan sahih hadith.
65.Bukhari and Muslim. See Sharh al-Sunnah, 1/86, Kitab al-iman, bab al-kaba’ir.
66.Reported with a hasan isnad by Ahmad, 6/461.
67.Reported with a sahih isnad by Ahmad, 4/227.
68.Bukhari and Muslim. See Sharh al-Sunnah, 13/147, Kitab al-birr wa’l-silah, bab wa’id al-namam.
69.Bukhari and Muslim. See Sharh al-Sunnah, 1/370, Kitab al-taharah, bab al-istitar ‘inda qada’ al-hajah.
70.Bukhari and Muslim. See Sharh al-Sunnah, 1/76, Kitab al-iman, bab ‘alamat al-nifaq.
71.Reported by Ahmad and al-Tabarani; the men of itsisnad are thiqat. See Majma’ al-Zawa’id, 8/64.
72.Reported by al-Tabarani; the men of its isnad are thiqat. See Majma’ al-Zawa’id, 8/64.
73.Fath al-Bari, 10/452, Kitab al-adab, bab lam yakun al-Nabi(sallallahu ‘alayhi wa sallam) fashishan wala mutafahhishan.
74.Sahih Muslim, 16/150, Kitab al-birr wa’l-silah wa’l-adab, bab man la’anahu al-Nabi(sallallahu ‘alayhi wa sallam).
75.Sahih Muslim, 16/135, Kitab al-birr a’l-silah wa’l-adab, bab tahrim al-zulm.
76.Sahih Muslim, 16/121, Kitab al-birr, bab tahrim zulm al-Muslim wa khadhlihi wa ihtiqarihi.
77.Bukhari and Muslim. See Riyad al-Salihin, 340, Bab al-hilm wa’l-anah wa’l-rifq.
78.Sahih Muslim, 16/146, Kitab al-birr wa’l-silah wa’l-adab, bab fadl al-rifq.
79.Sahih Muslim, 16/146, Kitab al-birr wa’l-silah wa’l-adab, bab fadl al-rifq.
80.Fath al-Bari, 1/323, Kitab al-wudu’, bab sabb al-ma’ ‘ala’l-bul fi’l-masjid.
81.Bukhari and Muslim. See Sharh al-Sunnah, 10/67, Kitab al-imarah wa’l-qada’, bab ma ‘ala al-walah min al-taysir.
82.Sahih Muslim, 16/145, Kitab al-birr wa’l-silah wa’l-adab, bab fadl al-rifq.
83.Reported by Ahmad, 6/104; the men of its isnad are rijal al-sahih.
84.Reported by Ahmad, 6/104; the men of its isnad are rijal al-sahih.
85.Reported by al-Bazzar; the men of its isnad are rijal al-sahih. See Majma’ al-Zawa’id, 8/18, bab ma ja’a fi’l-rifq.
86.Reported by Tirmidhi, 4/654, in Kitab siffah al-qiyamah, 45; he said it is a hasan hadith.
87.The word translated here as proficiency is ihsan, which also has connotations of doing well, decency, etc. [Translator]
88.Sahih Muslim, 13/106, Kitab al-sayd, bab al-amr bi ihsan al-dhabh.
89.Reported by al-Tabarani; the men of its isnad are rijal al-sahih. See Majma’ al-Zawa’id, 8/187, Bab rahmat al-nas.
90.Reported with a hasan isnad by al-Tabarani. See Majma’ al-Zawa’id, 8/187, Bab rahmat al-nas.
91.Reported by Bukhari in al-Adab al-Mufrad, 1/466, Bab irham man fi’l-ard.
92.Reported by al-Tabarani; the men of its isnad are rijal al-sahih. See Majma’ al-Zawa’id, 8/186, Bab rahmat al-nas.
93.Bukhari and Muslim. See Sharh al-Sunnah, 3/410, Kitab al-salat, bab al-takhfif li amr yahduth.
94.Bukhari and Muslim. See Sharh al-Sunnah, 13/34, Kitab al-birr wa’l-silah, bab rahmat al-walad wa taqbilihi.
95.Bukhari and Muslim. See Sharh al-Sunnah, 13/34, Kitab al-birr wa’l-silah, bab rahmat al-walad wa taqbilihi.
96.Bukhari and Muslim. See Sharh al-Sunnah, 2/229, Kitab al-salah, bab fadl salah al-’iswa’l-fajr fi’l-jama’ah.
97.Bukhari and Muslim. See Sharh al-Sunnah, 6/171, Kitab al-zakat, bab fadl saqi al-ma’.
98.Reported by Bukhari in al-Adab al-Mufrad, 1/472, Bab akhdh al-bayd min al-hammarah.
99.Sahih Muslim, 14/242, Kitab qatl al-hayyat wa nahwaha, bab fadl saqi al-baha’im./-

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Family Issues, - The Ideal Muslim Woman and Her Community. Part 3

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... Part 2 continued....InSahihBukhari, in the context of her telling of the slander incident (al-ifk) concerning which Allah (Subhanahu wa ta’ala) Himself confirmed her total innocence, ‘A’ishah referred to Zaynab’s testimony concerning her:
“ Allah’s Messenger (sallallahu ‘alayhi wa sallam) asked Zaynab bint Jahsh concerning me, saying: ‘O Zaynab, what did you see? What have you learnt?’ She said, ‘O Messenger of Allah, I protect my hearing and my sight (by refraining from telling lies). I know nothing but good about her.’” Then ‘A’ishah said: “She is the one who was my main rival, but Allah (Subhanahu wa ta’ala) protected her (from telling lies) because of her piety.”55
Anyone who reads the books ofsirahand the biographies of theSahabahwill find many reports of the wives of the Prophets which describe fairness and mutual praise among co-wives.
Among these is Umm Salamah’s comment about Zaynab: “Zaynab was very dear to the Prophet (sallallahu ‘alayhi wa sallam), and he liked to spend time with her. She was righteous, and frequently stood in prayer at night and fasted during the day. She was skilled (in handicrafts) and used to give everything that she earned in charity to the poor.”
When Zaynab died, ‘A’ishah said: “She has departed praiseworthy and worshipping much, the refuge of the orphans anwidows.”56
When Maymunah died, ‘A’ishah said: “By Allah (subhanahu wa ta’ala) Maymunah has gone. . . But by Allah (Subhanahu wa ta’ala) she was one of the most pious of us and one of those who was most faithful in upholding the ties of kinship.”57
The wives of the Prophet (sallallahu ‘alayhi wa sallam) displayed this attitude of fairness and justice towards co-wives in spite of the jealousy, competition and sensitivity that existed between them. We can only imagine how great and noble their attitude towards other women was. By their behavior and attitude, they set the highest example for Muslim woman of human co-existence that absorbs all hatred by increasing the power of reason and controls the strength of jealousy - if it is present - by strengthening the feelings of fairness, good treatment and a sense of being above such negative attitudes. Thus the Muslim woman becomes fair towards those women whom she does not like, regardless of the degree of closeness between them, fair when judging them, and wise, rational and tactful in her treatment of them.
She does not rejoice in the misfortunes of others
The sincere Muslim woman who is truly infused with Islamic attitudes does not rejoice in the misfortunes of anyone, becauseSchadenfreude(malicious enjoyment of others’ misfortunes) is a vile, hurtful attitude that should not exist in the God-fearing woman who understands the teachings of her religion. The Prophet (sallallahu ‘alayhi wa sallam) forbade this attitude and warned against it:
“Do not express malicious joy at the misfortune of your brother, for Allah (Subhanahu wa ta’ala) will have mercy on him and inflict misfortune on you.”58
There is no room forSchadenfreudein the heart of the Muslim woman in whom Islam has instill led good manners. Instead, she feels sorry for those who are faced with trials and difficulties: she hastens to help them and is filled with compassion for their suffering.Schadenfreudebelongs only in those sick hearts that are deprived of the guidance of Islam and that are accustomed to plotting revenge and seeking out means of harming others.
She avoids suspicion
Another attribute of the true Muslim woman is that she does not form unfounded suspicions about anybody. She avoids suspicion as much as possible, as Allah (Subhanahu wa ta’ala) has commanded in the Qur’an:
( O you who believe! Avoid suspicion as much [as possible]: for suspicion in some cases is a sin . . .) (Qur’an 49:12)
She understands that by being suspicious of others she may fall into sin, especially if she allows her imagination free rein to dream up possibilities and illusions, and accuses them of shameful deeds of which they are innocent. This is the evil suspicion which is forbidden in Islam.
The Prophet (sallallahu ‘alayhi wa sallam) issued a stern warning against suspicion and speculation that has no foundation in reality. He(sallallahu ‘alayhi wa sallam) said:
“Beware of suspicion, for suspicion is the falsest of speech.”59
The Prophet (sallallahu ‘alayhi wa sallam) counted suspicion as being the falsest of speech. The truly sincere Muslim woman who is keen to speak the truth always would never even allow words that carry the stench of untruth to cross her tongue, so how can she allow herself to fall into the trap of uttering the falsest of speech?
When the Prophet (sallallahu ‘alayhi wa sallam) warned against suspicion and called it the falsest of speech, he was directing the Muslims, men and women, to take people at face value, and to avoid speculating about them or doubting them. It is not the attitude of a Muslim, nor is it his business, to uncover people’s secrets, to expose their private affairs, or to slander them. Only Allah (Subhanahu wa ta’ala) knows what is in people’s hearts, and can reveal it or call them to account for it, for only He knows all that is secret and hidden. A man, in contrast, knows nothing of his brother except what he sees him do. This was the approach of theSahabahandTabi’inwho received the pure and unadulterated guidance of Islam.
‘Abd al-Razzaq reported from ‘Abdullah ibn ‘Utbah ibn Mas’ud:
“I heard ‘Umar ibn al-Khattab (radhiallahu anhu) say: ‘People who used to follow thewahy(Revelation) at the time of the Prophet (sallallahu ‘alayhi wa sallam), but now thewahyhas ceased. So now we take people at face value. If someone appears good to us, we trust him and form a close relationship with him on the basis of what we see of his deeds. We have nothing to do with his inner thoughts, which are for Allah (Subhanahu wa ta’ala) to judge. And if someone appears bad to us, we do not trust him or believe him, even if he tells us that his inner thoughts are good.”60
The true Muslim woman who is adhering to that which will help her to remember Allah (Subhanahu wa ta’ala) and do good deeds, will exercise the utmost care in every word she utters concerning her Muslim sister, whether directly or indirectly. She tries to be sure about every Judgment she makes about people, always remembering the words of Allah (subhanahu wa ta’ala) :
( And pursue not that of which you have no knowledge; for every act of hearing, or of seeing, or of [feeling in] the heart will be enquired into [on the Day of Reckoning].) (Qur’an 17:36)
So she does not transgress this wise and definitive prohibition: she does not speak except with knowledge, and she does not pass Judgment except with certainty.
The true Muslim woman always reminds herself of the watching angel who is assigned to record every word she utters and every Judgment she forms, and this increases her fear of falling into the sin of suspicion:
( Not a word does he utter, but there is a sentinel by him, ready [to note it].) (Qur’an 50:18)
The alert Muslim woman understands the responsibility she bears for every word she utters, because she knows that these words may raise her to a position where Allah (Subhanahu wa ta’ala) is pleased with her, or they may earn her His wrath, as the Prophet (sallallahu ‘alayhi wa sallam) said:
“A man could utter a word that pleases Allah (subhanahu wa ta’ala) and not realize the consequences of it, for Allah (Subhanahu wa ta’ala) may decree that he is pleased with him because of it until the Day he meets Him. Similarly, a man could utter a word that angers Allah (subhanahu wa ta’ala) and not realize the consequences of it, for Allah (Subhanahu wa ta’ala) may decree that He is angry with him because of it until the Day of Resurrection.”61
How great is our responsibility for the words we utter! How serious are the consequences of the words that our garrulous tongues speak so carelessly!
The true Muslim woman who is God-fearing and intelligent does not listen to people’s idle talk, or pay attention to the rumours and speculation that are rife in our communities nowadays, especially in the gatherings of foolish and careless women. Consequently she never allows herself to pass on whatever she hears of such rumours without being sure that they are true. She believes that to do so would be the kind ofharamlie that was clearly forbidden by the Prophet (sallallahu ‘alayhi wa sallam):
“It is enough lying for a man to repeat everything that he hears.”62
She refrains from backbiting and spreading malicious gossip
The Muslim woman who truly understands the teachings of Islam is conscious of Allah (subhanahu wa ta’ala) fearing Him in secret and in the open. She carefully avoids uttering any word of slander or malicious gossip that could anger her Rabb (Cherisher and Sustainer) and include her among those spreaders of malicious gossip who are severely condemned in the Qur’an and Sunnah.
When she reads the words of Allah (subhanahu wa ta’ala) :
( . . . Nor speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, you would abhor it . . . But fear Allah, for Allah is Oft-Returning, Most Merciful.) (Qur’an 49:12)
she is filled with revulsion for the hateful crime of gossip, which is likened to the eating of her dead sister’s flesh. So she hastens to repent, as Allah (Subhanahu wa ta’ala) commands at the end of theayah, encouraging the one who has fallen into the error of backbiting to repent quickly from it.
She heeds the words of the Prophet (sallallahu ‘alayhi wa sallam), who said:
“The Muslim is the one from whose tongue and whose hand the Muslims are safe.”63
So she feels that gossip is a sin which does not befit the Muslim woman who has uttered the words of theShahadah, and that the woman who is used to gossip in social gatherings is not among the righteous Muslim women.
‘A’ishah (radhiallahu anha) said:
“I said to the Prophet (sallallahu ‘alayhi wa sallam), ‘It is enough for you that Safiyyah is such-and-such.’” Snarrators said that she meant she was short of stature. The Prophet (sallallahu ‘alayhi wa sallam) said: “You have spoken a word that, if it were to mixed with the waters of the sea, it would contaminate them.”64
The Muslim woman pays attention to the description of the seven acts that may lead to a person’s condemnation, which the Prophet (sallallahu ‘alayhi wa sallam) called on people to avoid. In this list, she finds something that is even worse and more dangerous than mere gossip, namely the slander of chaste, innocent believing women, which is a sin that some women fall into in their gatherings:
“Avoid (the) seven things that could lead to perdition.” It was asked, “O Messenger of Allah, what are they?” He said: “Shirk[associating any partner with Allah (subhanahu wa ta’ala) ]; witchcraft (sihr); killing anyone for whom Allah (Subhanahu wa ta’ala) has forbidden killing, except in the course of justice; consuming the wealth of the orphan; consumingriba(usury); running away from the battlefield; and slandering chaste and innocent believing women.”65
The Muslim woman who truly understands this teaching takes the issue of gossip very seriously, and does not indulge in any type of gossip or tolerate anyone to gossip in her company. She defends her sisters from hostile gossip and refutes whatever bad things are being said about them, in accordance with the words of the Prophet (sallallahu ‘alayhi wa sallam):
“Whoever defends the flesh of his brother in his absence, Allah (Subhanahu wa ta’ala) will save him from the Fire.”66
The true Muslim woman also refrains from spreading malicious gossip, because she understands the dangerous role it plays in spreading evil and corruption in society and breaking the ties of love and friendship between its members, as the Prophet (sallallahu ‘alayhi wa sallam) explained:
“The best of the servants of Allah (Subhanahu wa ta’ala) are those who, when they are seen, Allah (Subhanahu wa ta’ala) is remembered (i.e., they are very pious). The worst of the servants of Allah (Subhanahu wa ta’ala) are those who spread malicious gossip, cause division between friends, and seek to cause trouble for innocent people.”67
It is enough for the woman who spreads malicious gossip and causes trouble between friends and splits them up to know that if she persists in her evil ways, there awaits her humiliation in this life and a terrible destiny in the next, as the Prophet (sallallahu ‘alayhi wa sallam) declared that the blessings of Paradise will be denied to every person who spreads malicious gossip. This is stated clearly in thesahihhadith:
“The one who engages in malicious gossip will not enter Paradise.”68
What fills the believing woman’s heart with fear and horror of the consequences of spreading malicious gossip is the fact that Allah (Subhanahu wa ta’ala) will pour His punishment upon the one who engaged in this sin from the moment he or she is laid in the grave. We find this in the hadith which Bukhari, Muslim and others narrated from Ibn ‘Abbas (radhiallahu anhu):
“ Allah’s Messenger (sallallahu ‘alayhi wa sallam) passed by two graves, and said: ‘They are being punished, but they are not being punished for any major sin. One of them used to spread malicious gossip, and the other used not to clean himself properly after urinating.’” He (Ibn ‘Abbas) said: “He called for a green branch and split it in two, then planted a piece on each grave and said, ‘May their punishment be reduced so long as these remain fresh.’”69
She avoids cursing and foul language
The Muslim woman who has absorbed the good manners taught by Islam never utters obscene language or foul words, or offends people with curses and insults, because, she knows that the moral teachings of Islam completely forbid all such talk. Cursing is seen as a sin that damages the quality of a person’s adherence to Islam, and the foul-mouthed person is intensely disliked by Allah (subhanahu wa ta’ala).
Ibn Mas’ud (radhiallahu anhu) said:
“The Prophet (sallallahu ‘alayhi wa sallam) said: ‘Cursing a Muslim is a sin and killing him iskufr.’”70
The Prophet (sallallahu ‘alayhi wa sallam) said:
“Allah (Subhanahu wa ta’ala) does not love anyone who is foul-mouthed and obscene.”71
“Allah (Subhanahu wa ta’ala) will hate the disgusting, foul-mouthed person.”72
It is a quality that does not befit the Muslim woman who has been guided by the truth of Islam and whose heart has been filled with the sweetness of faith. So she keeps far away from disputes and arguments in which cheap insults and curses are traded. The alert Muslim woman is further encouraged to avoid such moral decadence whenever she remembers the beautiful example set by the Prophet (sallallahu ‘alayhi wa sallam) in all his words and deeds. It is known that he never uttered any words that could hurt a person’s feelings, damage his reputation or insult his honor .
Anas ibn Malik (radhiallahu anhu), who accompanied the Prophet (sallallahu ‘alayhi wa sallam) closely for many years, said:
“The Prophet (sallallahu ‘alayhi wa sallam) never used foul language, or cursed, or swore. When he wanted to rebuke someone, he would say, ‘What is wrong with him? May his forehead be covered with dust!’”73
He even refrained from cursing thekafirinwho had hardened their hearts to his message. He never spoke a harmful word to them, as the greatSahabiAbu Hurayrah said:
“It was said: ‘O Messenger of Allah, pray against themushrikin.’ He said, ‘I was not sent as a curse, but I was sent as a mercy.’”74
The Prophet (sallallahu ‘alayhi wa sallam) excelled in removing the roots of evil, hatred and enmity in people’s hearts when he explained to the Muslims that the one who gives his tongue free rein in slandering people and their wealth and honor is the one who is truly ruined in this world and the next. His aggressive attitude towards others will cancel out whatever good deeds he may have done in his life, and on the Day of Judgment he will be abandoned, with no protection from the Fire:
“The Prophet (sallallahu ‘alayhi wa sallam) said: ‘Do you know who is the one who is ruined? They said, ‘It is the one who has no money or possessions.’ He said, ‘The one who is ruined among myummahis the one who comes on the Day of Resurrection with prayer, fasting andzakatto his credit, but he insulted this one, slandered that one, devoured this one’s wealth, shed that one’s blood, and beat that one. So some of hishasanatwill be given to this one and some to that one. . . And if hishasanatrun out before all his victims have been compensated, then some of their sins will be taken and added to his, then he will be thrown into Hell.’”75
Not surprisingly, therefore, all of this nonsense is eliminated from the life of true Muslim women. Disputes and arguments which could lead to curses and insults are rare in the community of true Muslim women that is based on the virtues of good manners, respect for the feelings of others, and a refined level of social interaction.
She does not make fun of anybody
The Muslim woman whose personality has been infused with a sense of humility and resistance to pride and arrogance cannot make fun of anybody. The Qur’anic guidance which has instill led those virtues in her also protects her from scorning or despising other women:
( O you who believe! Let not some men among you laugh at others: it may be that the [latter] are better than the [former]: nor let some women laugh at others: it may be that the [latter] are better than the [former]: nor defame nor be sarcastic to each other, nor call each other by [offensive] nicknames: ill-seeming is a name connoting wickedness, [to be used of one] after he has believed: and those who do not desist are [indeed] doing wrong.) (Qur’an 49:11)
The Muslim woman also learns the attitude of modesty and gentleness from the example of the Prophet (sallallahu ‘alayhi wa sallam), so she avoids being arrogant and scorning or looking down on others when she reads the words of the Prophet (sallallahu ‘alayhi wa sallam) as reported by Muslim, stating that despising her fellow Muslim women is pure evil:
“It is sufficient evil for a man to despise his Muslim brother.”76
She is gentle and kind towards people
It is in the nature of women to be gentle and kind, which is more befitting to them. This is why women are known as the “fairer sex.”
The Muslim woman who has truly been guided by Islam is even more kind and gentle towards the women around her, because gentleness and kindness are characteristics which Allah (Subhanahu wa ta’ala) loves in His believing servants and which make the one who possesses them dear to others:
( Nor can Goodness and Evil be equal. Repel [Evil] with what is better: then will he between whom and you was hatred become as it were your friend and intimate! And no one will be granted such goodness except those who exercise patience and self-restraint - none but persons of the greatest good fortune.) (Qur’an 41:34-35)
Manyayatandahadith reinforce the message that gentleness and kindness are to be encouraged and that they are noble virtues that should prevail in the Muslim community and characterize every Muslim member of that community who truly understands the guidance of Islam. It is sufficient for the Muslim woman to know that kindness is one of the attributes of Allah (Subhanahu wa ta’ala) that He has encouraged His servants to adopt in all their affairs.
“Allah (Subhanahu wa ta’ala) is Kind and loves kindness in all affairs.”77
Kindness is a tremendous virtue which Allah (Subhanahu wa ta’ala) rewards in a way unlike any other:
“Allah (Subhanahu wa ta’ala) is kind and loves kindness, and He rewards it in a way that He does not reward harshness, and in a way unlike any other.”78
The Prophet (sallallahu ‘alayhi wa sallam) praised kindness, regarding it as an adornment that beautifies and encouraging others to adopt this trait:
“There is no kindness in a thing but it makes it beautiful, and there is no absence of kindness in a thing but it makes it repugnant.”79
The Prophet (sallallahu ‘alayhi wa sallam) taught the Muslims to be kind in their dealings with people, and to behave in an exemplary manner as befits the Muslim who is calling people to the religion of Allah (subhanahu wa ta’ala) the Kind and Merciful, no matter how provocative the situation.
Abu Hurayrah (radhiallahu anhu) said:
“A Bedouin urinated in the mosque, and the people got up to sort him out. But the Prophet (sallallahu ‘alayhi wa sallam) said, ‘Leave him be, and throw a bucket of water over his urine, for you have been raised to be easy on people, not hard on them.’”80
Kindness, gentleness and tolerance, not harshness, aggression and rebukes, are what open people’s hearts to the message of truth. The Prophet (sallallahu ‘alayhi wa sallam) used to advise the Muslims:
“Be cheerful, not threatening, and make things easy, not difficult.”81
People are naturally put off by rudeness and harshness, but they are attracted by kindness and gentleness. Hence Allah (Subhanahu wa ta’ala) said to His Prophet (sallallahu ‘alayhi wa sallam):
( . . . Were you severe or harsh-hearted, they would have broken away from about you.) (Qur’an 3:159)
This is an eternal declaration that applies to every woman who seeks to call other women to Islam. She has to find a good way to reach their hearts, for which purpose she utilizes every means of kindness, gentleness and tact at her disposal. If she encounters any hostility or resistance, then no doubt a kind word will reach their hearts and have the desired effect on the hearts of the women she addresses. This is what Allah (Subhanahu wa ta’ala) told His Prophet Musa and his brother Harun when He sent them to Pharaoh:
( Go, both of you, to Pharaoh, for he has indeed transgressed all bounds; but speak to him mildly; perchance he may take warning or fear [Allah].) (Qur’an 20:43-44)
Not surprisingly, kindness, according to Islam, is all goodness. Whoever attains it has been given all goodness, and whoever has been denied it has been denied all goodness. We see this in the hadith narrated by Jarir ibn ‘Abdullah, who said:
“I heard Allah’s Messenger (sallallahu ‘alayhi wa sallam) say: ‘Whoever has been denied kindness has been denied all goodness.’”82
The Prophet (sallallahu ‘alayhi wa sallam) explained that this goodness will be bestowed upon individuals, households and peoples when kindness prevails in their lives and is one of their foremost characteristics. We find this in the hadith of ‘A’ishah (radhiallahu anha) in which the Prophet (sallallahu ‘alayhi wa sallam) told her:
“O ‘A’ishah, be kind, for if Allah (Subhanahu wa ta’ala) wills some good to a household, He guides them to kindness.”83
According to another report, he(sallallahu ‘alayhi wa sallam) said:
“If Allah (Subhanahu wa ta’ala) wills some good to a household, He instill s kindness in them.”84
Jabir (radhiallahu anhu) said:
“The Prophet (sallallahu ‘alayhi wa sallam) said: ‘If Allah (Subhanahu wa ta’ala) wills some good to a people, He instill s kindness in them.’”85
What greater goodness can there be than a characteristic that will protect a man from Hell? As the Prophet (sallallahu ‘alayhi wa sallam) said in another hadith:
“Shall I not tell you who shall be forbidden from the Fire, or from whom the Fire will be forbidden? It will be forbidden for every gentle, soft-hearted and kind person.”86
The teachings of the Prophet (sallallahu ‘alayhi wa sallam) take man a step further, by instill ling in him the attitude of kindness and requiring him to be kind even to the animals he slaughters. This is counted as one of the highest levels that the pious and righteous may reach:
“Allah (Subhanahu wa ta’ala) has prescribed proficiency87in all things. Thus if you kill, kill well, and if you slaughter, slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters.”88
Kindness to dumb animals that are to be slaughtered is indicative of the kindness of the man who slaughters them, and of his mercy towards all living creatures. The more a person understands this and treats all living creatures well, the more kind and gentle a person he is. This is the ultimate goal towards which Islam is guiding the Muslim, so that he is kind even to animals.
The true Muslim woman can imagine the comprehensiveness of the Islamic teachings enjoining kindness upon the sons of Adam, when even animals are included.
She is compassionate and merciful
The Muslim woman who truly understands the teachings of Islam is compassionate and merciful, for she understands that the compassion of people on earth will cause the mercy of heaven to be showered upon them. She knows that the one who does not show compassion towards others will not receive the mercy of Allah (subhanahu wa ta’ala) and that the mercy of Allah (Subhanahu wa ta’ala) is not withheld except from the one who is lost and doomed, as the Prophet (sallallahu ‘alayhi wa sallam) said:
“Have compassion on those who are on earth so that the One Who is in heaven will have mercy on you.”89
“Whoever shoes not show compassion to people, Allah (Subhanahu wa ta’ala) will not show mercy to him.”90
“Compassion is not taken away except from the one who is doomed.”91
The true Muslim woman does not limit her compassion only to her family, children, relatives and friends, but she extends it to include all people. This is in accordance with the teachings of the Prophet (sallallahu ‘alayhi wa sallam), which include all people and make compassion a condition of faith:
“You will not believe until you have compassion towards one another.” They said, “O Messenger of Allah, all of us are compassionate.” He said, “It is not the compassion of any of you towards his friend, but it is compassion towards all people and compassion towards the common folk.”92
This is comprehensive, all-embracing compassion which Islam has awoken in the hearts of Muslim men and women, and made one of their distinguishing characteristics, so that the Muslim community - men and women, rich and poor, all of its members - may become an integrated, caring community filled with compassion, brotherly love and true affection.
The Prophet (sallallahu ‘alayhi wa sallam) was a brilliant example of sincere compassion. If he heard a child crying when he was leading the people in prayer, he would shorten the prayer, out of consideration for the mother’s feelings and concern for her child.
Bukhari and Muslim report from Anas (radhiallahu anhu) that the Prophet (sallallahu ‘alayhi wa sallam) said:
“I commenced the prayer, and I intended to make it long, but I heard a child crying, so I cut my prayer short because of the distress I knew his mother would be feeling.”93
A Bedouin came to the Prophet (sallallahu ‘alayhi wa sallam) and asked, “Do you kiss your sons? For we do not kiss them.” He said, “What can I do for you when Allah (Subhanahu wa ta’ala) has removed compassion from your heart?”94
Prophet (sallallahu ‘alayhi wa sallam) kissed al-Hasan ibn ‘Ali when al-Aqra’ ibn Habis al-Tamimi was sitting with him. Al-Aqra’ said: “I have ten children and I have never kissed any of them.” The Prophet (sallallahu ‘alayhi wa sallam) looked at him and said, “The one who does not show compassion will not be shown mercy.”95
‘Umar (radhiallahu anhu) wanted to appoint a man to some position of authority over the Muslims, then he heard him say something like al-Aqra’ ibn Habis had said, i.e., that he did not kiss his children. So ‘Umar changed his mind about appointing him and said, “If your heart does not beat with compassion towards your own children, how will you be merciful towards thepeople? By Allah (subhanahu wa ta’ala) I will never appoint you.” Then he tore up the document he had prepared concerning the man’s appointment.
The Prophet (sallallahu ‘alayhi wa sallam) extended the feeling of mercy in the hearts of Muslim men and women to cover animals as well as humans. This is reflected in a number ofsahih ahadith, such as that reported by Bukhari and Muslim from Abu Hurayrah, in which the Prophet (sallallahu ‘alayhi wa sallam) said:
“A man was walking along the road when he felt very thirsty. He saw a well, so he went down into it, drank his fill, then came out. He saw a dog panting and biting the dust with thirst, and said, ‘This dog’s thirst is as severe as mine was.’ So he went back down into the well, filled his shoes with water, held them in his mouth (while he climbed out), and gave the dog water. Allah (Subhanahu wa ta’ala) thanked him and forgave him.” They asked, “O Messenger of Allah, will we be rewarded for kindness towards animals?” He said, “In every living creature there is reward.”96
Bukhari and Muslim also narrate from Ibn ‘Umar that the Prophet (sallallahu ‘alayhi wa sallam) said:
“A woman was punished because of a cat which she locked up until it died of starvation. She was thrown into Hell. It was said - and Allah (Subhanahu wa ta’ala) knows best - ‘You did not feed her or give her water when you locked her up, neither did you let her roam free so that she could eat of the vermin of the earth.’”97
The Prophet (sallallahu ‘alayhi wa sallam) reached such heights of mercy that once, when he and his Companions stopped in some place, a bird appeared above his head, as if she were seeking his help and complaining to him of the wrongdoing of a man who had taken her egg. He said, “Which of you has distressed her by taking her egg?” A man said, “O Messenger of Allah, I have taken it.” The Prophet (sallallahu ‘alayhi wa sallam) said: “Put it back, out of mercy to her.”98... To be continued...

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