The Prophet was more modest than a virgin in her chamber

[throughbitsnpcs] the prophet was more shy.png

Narrated Abu Sa`id:

The Prophet (ﷺ) was more shy (from Haya’: pious shyness from committing religious indiscretions) than a veiled virgin girl. (Sahih al-Bukhari 6119)

Narrated Abu Sa`id Al-Khudri:

The Prophet (ﷺ) was shyer than a virgin in her separate room. And if he saw a thing which he disliked, we would recognize that (feeling) in his face. (Sahih al-Bukhari 6102)

Abu Sa’id said, “The Prophet, may Allah bless him and grant him peace, had more modesty  than a virgin in her tent. When he disliked something, that could be seen in  his face.” Graded Sahih by Al-Albani (Al-Adab Al-Mufrad 599)

Abu Sa’eed Khudari Radiyallahu ‘Anhu says that Rasulullah Sallallahu ‘Alayhi Wasallam was more bashful than a virgin girl in her veil (purdah). When Rasulullah Sallallahu ‘Alayhi Wasallam did not like something, it could be seen on his face. (Because of his excessive Modesty he did not mention it). (Shama’il al-Muhammadiyyah/Tirmidhi, Eng., Book 48, Hadith 341)

Abu Sa’id Khudri reported that Allah’s Messenger (ﷺ) was more modest than the virgin behind the curtain (or in the apartment), and when he disliked anything, we recognised  that from his face. (Sahih Muslim 2320)

It was narrated that Abu Sa’eed Al-Khudri said:

“The Messenger of Allah (ﷺ) was more modest than a virgin in her chamber. If he disliked something, that could be seen in his face.” Graded Sahih by Al-Albani (Sunan Ibn Majah, Eng. Vol. 5, Book 37, Hadith 4180)

EVIL is the name of wickedness after having faith

[throughbitsnpcs] let not a people ridicule another 2.png

Allah the Exalted forbids scoffing at people, which implies humiliating and belittling them. In the Sahih, it is recorded that the Messenger of Allah said, “Arrogance is refusing the truth and belittling people.” And in another version, “And despising people.”

It is forbidden to scoff at and belittle people, for the injured party could be more honored and dearer to Allah the Exalted than those who ridicule and belittle them. This is why Allah the Exalted said,

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ

O you who believe! Let not a group scoff at (i.e. ridicule) another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former.

The above statements from the verse states the prohibition for men and then women.

The statement of Allah the Exalted,

ۖ وَلَا تَلْمِزُوا أَنفُسَكُمْ

Nor defame yourselves

This statement of Allah forbids defaming each other. He among men who is a slanderer, and a backbiter, is cursed and condemned as Allah states: { Woe to every Humazah, Lumazah } (104:1)

Hamz is defamation by action, while Lamz is [defamation] by words.

Allah the Exalted and Most Honored said, { Hammaz (defaming), going about with slander. } (68:11) meaning, he belittles and defames people, transgressing and spreading slander among them, which is the Lamz that uses words as its tool.

Allah’s statement here, { Nor defame yourselves, } just as He said in another Ayah, { Nor kill yourselves } (4:29), meaning, nor kill one another.

`Abdullah bin `Abbas, Mujahid, Sa`id bin Jubayr, Qatadah and Muqatil bin Hayyan said that the Ayah, { Nor defame yourselves, } means, none of you should defame each other, while,

وَلَا تَنَابَزُوا بِالْأَلْقَابِ

Nor insult one another by nicknames

means, ‘you should not address people by nicknames that people dislike.’

Imam Ahmad recorded that Abu Jabirah bin Ad-Dahhak said, “This Ayah was revealed about us, Banu Salamah; When the Messenger of Allah migrated to Al-Madinah, every man among us had two or three nicknames. When the Prophet called a man by one of these nicknames, people would say, ‘O Allah’s Messenger! He hates that nickname.’ Then this Ayah, { nor insult one another by nicknames. } was revealed.” Abu Dawud also collected this Hadith.

The statement of Allah the Exalted and Most Honored,

بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ

  Evil is the name of wickedness after faith

This means the names and descriptions of wickedness are evil; meaning, ‘to use the nicknames that were used by the people of Jahiliyyah, after you embraced Islam and understood it.’

وَمَن لَّمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

And whosoever does not repent (from this sin), then such are indeed wrongdoers.

Reference: Tafsir ibn Kathir: Surah Al-Hujurat 49:11

 

A true Muslimah is righteous and upright in all her deeds, both in public and in private

[throughbitsnpcs] the aqeedah of muslimah is pure and clear

Narrated `Abdullah ibn Zayd ibn Aslam, from his father, from his grandfather, who said:

‘When I was accompanying `Umar ibn al-Khattab on his patrol of Madinah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, “O my daughter, get up and mix that milk with some water.” The girl said, “O Mother, did you not hear the decree of Amir al-Mu’minin (chief of the believers) today?” The mother said, “What was that?” The girl said, “He ordered someone to announce in a loud voice that milk should not be mixed with water.” The mother said, “Get up and mix the milk with water; you are in a place where `Umar cannot see you.” The girl told her mother, “I cannot obey Him (Allah) in public and disobey him in private.”

`Umar heard this, and told me: “O Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a husband.” So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband. I came  any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I  al-Rahman said: “I have a wife.” `Asim said: “I do not have a wife, so let me marry her.” So `Umar arranged for her to be married to `Asim. She gave him a daughter, who grew up to be the mother of `Umar ibn `Abd al-`Aziz.’

This is the deep sense of awareness that Islam had implanted in the heart of this young woman. She was righteous and upright in all her deeds, both in public and in private, because she believed that Allah (SWT) was with her at all times and saw and heard everything. This is true faith, and these are the effects of that faith, which raised her to the level of ihsan. One of the immediate rewards with which Allah (SWT) honoured her was this blessed marriage, one of whose descendants was the fifth rightly-guided khalifah, `Umar ibn `Abd al-`Aziz May Allah be pleased with him (RAA).

The Aqeedah (faith) of the true Muslim woman is pure and clear, uncontaminated by any stain of ignorance, illusion or superstition. This Aqeeda is based on faith in Allah, (SWT) the One, the Most High, the Eternal, Who is able to do all things, Who is in control of the entire universe, and to Whom all things must return:

{  Say: `Who is it in Whose hands is the governance of all things – Who protects [all], but is not protected [by any]? [Say] if you know.’ They will say, `[It belongs] to Allah,’ Say: `Then how are you deluded?’  }

Qur’an 23:88-89

This is the pure, deep faith which increases the character of the Muslim woman in strength, understanding and maturity, so that she sees life as it really is, which is a place of testing whose results will be seen on the Day which will undoubtedly come:

{  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

{  Did you then think that We had created you in jest, and that you would not be brought back to Us [for account]?  }

Qur’an 23:115

{  Blessed is He in Whose hands is Dominion; and He over all things has Power – He Who created Death and Life, that He may try which of you is best in deed; and He is the Exalted in Might, Oft-Forgiving.  }

Qur’an 67:1-2


Ref.: The Ideal Muslimah by Dr. Muhammad Ali al-Hashimi (Translated into English by Nassrudin al-Khattab)

Five moral values from the five greatest women in Islam

for sisters

Anâs (RA) reports that the Prophet (ﷺ) has said: “From among the women of the world who have reached perfection and who are worthy of following are (the following four): Maryam the daughter of Imrân; Khadija, daughter of Khuwaylid; Fatimah, daughter of Muhammad; and Asiyah, wife of Fir’aun.” (Tirmidhi)

The scholars of hadîth are of the view that this statement was made before Aisha Radhi-Allâhu ‘anha reached the position of excellence whereupon the Prophet (ﷺ) said: “The virtue of Aisha Radhi-Allâhu ‘anha over all the women of the world is like the virtue of tharîd [a meat dish] over all other food.”

The hadîth however refers to four women who acquired perfection in faith and character by virtue of their devotion, patience, toil and morality. Their lives radiated with piety, trust, patience and gratitude. Their lives serve as beacons of guidance for all believers, especially in times of hardship, difficulty and struggle.

ASIYAH (RA) wife of Fir’aun

“And for those who have faith Allâh has set forth a parable in the (story) of Fir’aun’s wife when she prayed: O my sustainer! Build for me a mansion in paradise by You and save me from Fir’aun and his doings and save me from all evil doing people.”

When the magicians fell into sajdah and declared their faith in Allâh and accepted Mûsa (AS) as the Prophet of Allâh – the wife of Fir’aun also declared her faith. Fir’aun began punishing her by pegging her to the ground and exposing her to the midday sun. Whenever he turned away from her the angels would give her shade with their wings. He then gave her a choice: ‘Either retract from your belief or be prepared to be crushed by a huge boulder.’ She chose to be crushed. As she was placed onto the ground she raised her sight towards the sky—she saw her place in Jannah and prayed: “O my sustainer! Build for me a mansion in paradise by You and save me from Fir’aun and his doings and save me from all evil doing people. As she said this, her rûh (spirit) left her body and the boulder then crushed her lifeless body.

KHADIJAH (RA) daughter of Khuwaylid 

She was extremely wise, intelligent, gentle, and influential called Tahira [chaste and pure] even in the era of ignorance. She was exceptionally wealthy and a prosperous business woman. She married the Prophet Muhammad (ﷺ) at the age of fifty while he was twenty-five. She provided the moral, financial, and emotional support for the Prophet when he was blessed with Nubuwat. When the Prophet (ﷺ) first saw Jibra’îl (AS) in the cave of Hira, he was terrified and feared for his life. He ran down the mountain trembling and crying: “Cover me up! Cover me up!” It was Khadija (RA) who consoled him; she was his pillar of support; she believed in him when everyone else doubted him. She served as his refuge, consoled him, supported him and cared for him when he was alone, confused and terrified. She stood by him when everyone else shunned him. Khadija (RA) rallied to the call of Islam, she gave a home to the Prophet (ﷺ), she was his first confidant, and tower of strength.

MARYAM (AS) daughter of ‘Imran

Maryam (AS) spent her young days in total seclusion within the precincts of Baitul Muqaddas. She devoted her life to prayer and worship of Allah the Almighty. Although unmarried, she miraculously gave birth to Isa (AS). She was accused of adultery and chastised for bringing disrepute to the family name. Who would have believed her innocence when she came to her people as a spinster with a child in hand, and how could she exonerate herself from the charge of adultery? Just how could an unmarried woman convince her people that this was no ordinary birth… nor was this an ordinary child?

The Holy Qur’ân says: “So she came to her people carrying the child with her.” They said:” O Maryam you have indeed done an amazing thing” … she pointed to him—they exclaimed: “How can we talk to one who is a child in the cradle?” But He (the child) said: “I am the servant of Allâh who has given me the Book and made me a Prophet.” (19:27-30) The breast suckling child spoke and vindicated his mother from the accusation of infidelity. When she gave her life to Allâh, Allâh gave her a child that protected her integrity even whilst he was in the cradle.

A’ISHAH (RA) daughter of Abu Bakr (RA)

A figure that requires almost no introduction, ‘Ā’isha was the wife of the Prophet Muhammad (ﷺ) who had perhaps the most influence on the Muslim community after his death. She played a central role in the political opposition to the third and fourth caliphs Uthmān ibn ‘Affān (RA) and ‘Alī ibn Abī Ṭālib (RA), even leading an army against the latter at Basra in 656. Although she retired from political life after her defeat, she continued to play a major role as a transmitter of Islamic teachings. She is one of the major narrators of hadith in the Sunni tradition. In many ways, she is among the most interesting (and, some would say) controversial figures in early Islam, especially since the implications of her actions for women’s participation in scholarship, political life, and the public sphere clashed with later conservative conceptions of the role of women.

FATIMAH (RA) daughter of the Prophet Muhammad (ﷺ)

The Prophet (ﷺ) would often say: “Fatimah is of my flesh, he who angers her, angers me.” (Bukhari & Muslim)

Fatimah (RA) was the youngest child of the Prophet Muhammad (ﷺ) and the only child who survived him. Hers was a life of extreme poverty and struggle. She constantly saw her father being mistreated, insulted, and humiliated by the disbelievers. One day, when she was barely ten years old, she accompanied her father to the Masjid al-Haram. He stood in the place known as al-Hijr facing the Kabah and began to pray. Fatimah (RA) stood at his side. A group of Quraysh gathered around him. They included Abu Jahl ibn Hisham, the Prophet’s uncle, Uqbah ibn Abi Muayt, Umayyah ibn Khalaf, and Shaybah, and Utbah. Abu Jahl, the ringleader, asked: “Which of you can bring the entrails of a slaughtered animal and throw it on Muhammad?” Uqbah ibn Abi Muayt, one of the vilest of the lot, volunteered and hurried off. He returned with the obnoxious filth and threw it on the shoulders of the Prophet (ﷺ) while he was still prostrating. Imagine the feelings of Fatimah (RA) as she saw her father being humiliated in this manner. She went up to her father and removed the filth and then stood firmly and angrily before the group of Quraish thugs and lashed out against them. Such scenes of vicious opposition and harassment against her father and the early Muslims were witnessed by the young Fatimah almost every day. She did not meekly stand aside but joined in the struggle in defence of her father and his noble mission.

These five women changed the course of human history, through their perseverance, faith and courage. Maryam Alayhas-Salâm life was characterized by piety, chastity and faith; Khadija Radhi-Allâhu ‘anha neither succumbed to the trappings of wealth, nor to power and fame; A’ishah Radhi-Allâhu ‘anha was the voice of authority for many of the authentic hadiths known today; Fatimah Radhi-Allâhu ‘anha made sabr (patience) in the face of unending hardships and was crowned the ‘leader of all women in Jannah’; whilst the wife of Fir’aun chose faith over royalty. These were women distinguished by sabr who found the true friendship of Allâh through their unfailing steadfastness in the face of grinding sacrifices.

May Allâh grant us the taufîq to emulate the beautiful conduct of these icons of virtue, humility and courage.