The Muslim Gentleman (Ahadith 2715 – 2716)

Bismillah.

Hadith no. 2714 (below) is a repeat. Read it here.

Volume 4, Book 52, Number 317 :
Narrated by Abdullah (radiallaahu `anhu)
When the Prophet (sallallaahu `alayhi wasallam) returned (from Jihad), he would say Takbir thrice and add, “We are returning, if Allah wishes, with repentance and worshipping and praising (our Lord) and prostrating ourselves before our Lord. Allah fulfilled His Promise and helped His Slave, and He Alone defeated the (infidel) clans.”

Today’s Ahadith:

Volume 4, Book 52, Number 318 :
Narrated by Anas bin Malik (radiallaahu `anhu)
We were in the company of the Prophet (sallallaahu `alayhi wasallam) while returning from ‘Usfan, and Allah’s Apostle was riding his she-camel keeping Safiya bint Huyay (radiallaahu `anhaa) riding behind him. His she-camel slipped and both of them fell down. Abu Talha (radiallaahu `anhu) jumped from his camel and said, “O Allah’s Apostle! May Allah sacrifice me for you.” The Prophet (sallallaahu `alayhi wasallam) said, “Take care of the lady.” So, Abu Talha covered his face with a garment and went to Safiya (radiallaahu `anhaa) and covered her with it, and then he set right the condition of their she-camel so that both of them rode, and we were encircling Allah’s Apostle (sallallaahu `alayhi wasallam) like a cover. When we approached Medina, the Prophet (sallallaahu `alayhi wasallam) said, “We are returning with repentance and worshipping and praising our Lord.” He kept on saying this till he entered Medina.

Volume 4, Book 52, Number 319 :
Narrated by Anas bin Malik (radiallaahu `anhu)
That he and Abu Talha (radiallaahu `anhu) came in the company of the Prophet (sallallaahu `alayhi wasallam) and Safiya (radiallaahu `anhaa) was accompanying the Prophet (sallallaahu `alayhi wasallam), who let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophet and (his) wife fell down. Abu Talha (the sub-narrator thinks that Anas said that Abu Talha jumped from his camel quickly) said, “O Allah’s Apostle! May Allah sacrifice me for your sake! Did you get hurt?” The Prophet (sallallaahu `alayhi wasallam) replied,”No, but take care of the lady.” Abu Talha (radiallaahu `anhu) covered his face with his garment and proceeded towards her and covered her with his garment, and she got up. He then set right the condition of their she-camel and both of them (i.e. the Prophet and his wife) rode and proceeded till they approached Medina. The Prophet (sallallaahu `alayhi wasallam) said, “We are returning with repentance and worshipping and praising our Lord.” The Prophet (sallallaahu `alayhi wasallam) kept on saying this statement till he entered Medina.

“Take care of the lady” =  How to be a gentleman 101.

Abu Aaliyah, blogger at The Humble “I”, talks about being a true gentleman under Islamic guidelines:

It is often claimed that in Victorian or Edwardian England, respectability essentially meant maintaining a reputable facade while encouraging all sorts of hypocrisies. How much or how little can one generalise in such a matter is up for debate. Yet at its core, the widely cherished notion that there was a respectable way to conduct oneself; that there was a decent and honourable way of being a true “gentleman” (as opposed to a hypocritical one) – well that’s a very Islamic idea. A gentleman was someone who was restrained, courteous, considerate, well mannered, had public dignity, and was aware of boundaries; particularly when in mixed company.

The Islamic concept of futuwwah, “spiritual chivalry,” is where we find the ideals of the true Muslim gentleman best expressed. Futuwwah embodies the virtues of dignity and respectability (haybah), refined and noble conduct (adab), and preferring others to oneself (ithar), along with courage (shaja‘ah), magnanimity (sakha’ah) and striving to destroy the idols of one’s ego (mujahadat al-nafs).

Society no longer speaks of a true gentleman. That’s of a bygone era – of Edwardian England; an Englishness long dead and buried. As a nation we need to review where this has led us: if it’s been, on balance, for our betterment? Furthermore, as Muslims themselves start to relax these principles, can we see in where it has led others, where we too might be heading?

An excerpt from an article written by Imam Khalid Latif on the same topic:

In the Qur’an, the Prophet Abraham, peace be upon him, is referred to in Arabic as fata, a young, noble man who knows how to handle his responsibilities. His sense of integrity and commitment are remarkable.

From this word fata is derived the Arabic word, futuwwa, which essentially translates as chivalry. Being gentle, loyal, modest, honest, compassionate, humble, trustworthy and selfless is having futuwwa. In the medieval period of Islam, orders were established around this principle of futuwwa that emphasized members uphold these traits and seek to serve society, putting their needs after the needs of those around them. They would teach young men how to honor their responsibilities while today we are forced to figure it out on our own. Chivalry is in our tradition. We just have to embrace it again and empower individuals to be those role models that our communities desperately need.

[Read more: Are You a ‘Muslim’ Gentleman?]

So chivalry is not just how the Western culture sees it; holding the door open, pulling out the chair, paying for dinner/date etc. This is all just one aspect of it. The true concept of being a gentleman has much more to it than appearances and treatment of women (not the least important by any means), it has to do with maturity, modesty, dignity, compassion, honesty etc.

An interesting blog I came across that gives equal importance to self-grooming for the “modern Muslim gentleman” and includes tips and how-to’s, check out “thegentlemuslimman“.

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Pardon for Robbery (Hadith No. 2675)

Bismillah.

Hadith no. 2674 (below) is a repeat. Read it here.

Volume 4, Book 52, Number 277 :
Narrated by Anas (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) was the (most handsome), most generous and the bravest of all the people. Once the people of Medina got frightened having heard an uproar at night. So, the Prophet (sallallaahu `alayhi wasallam) met the people while he was riding an unsaddled horse belonging to Abu Talha and carrying his sword (slung over his shoulder). He said (to them), “Don’t get scared, don’t get scared.” Then he added, “I found it (i.e the horse) very fast.”

Today’s Hadith:

Volume 4, Book 52, Number 278 :
Narrated by Salama (radiallaahu `anhu)
I went out of Medina towards Al-Ghaba. When I reached the mountain path of Al-Ghaba, a slave of ‘Abdur-Rahman bin ‘Auf (radiallaahu `anhu), met me. I said to him, “Woe to you! What brought you here?” He replied, “The she-camels of the Prophet (sallallaahu `alayhi wasallam) have been taken away.” I said, “Who took them?” He said, “Ghatafan and Fazara.” So, I sent three cries, “O Sabaha-h ! O Sabahah !” so loudly that made the people in between its (i.e. Medina’s) two mountains hear me. Then I rushed till I met them after they had taken the camels away. I started throwing arrows at them saying, “I am the son of Al-Akwa’; and today perish the mean people!” So, I saved the she-camels from them before they (i.e. the robbers) could drink water. When I returned driving the camels, the Prophet (sallallaahu `alayhi wasallam) met me, I said, “O Allah’s Apostle! Those people are thirsty and I have prevented them from drinking water, so send some people to chase them.” The Prophet (sallallaahu `alayhi wasallam) said, “O son of Al-Akwa’, you have gained power (over your enemy), so forgive (them). (Besides) those people are now being entertained by their folk.”

Forgiving someone when you have power over them is one of the hardest things to do, I suppose. If a ‘big guy’ took your lunch money in school, you probably had to let it go because standing up to him would mean more bullying. But if the same crime were committed by a weak little person, would you have done the same thing considering you could smash his entire being into the wall? I don’t know why there’s so much violence in my example today. :/ :P

The robber will get the punishment he deserves, in this life or the next, but your reward for forgiving him after overpowering him will be much greater than the satisfaction of seeing him get punished for his crime. Allah knows. :)

Of Bells and Chimes (Hadith No. 2645)

Bismillah.

Long time, eh? May Allah forgive me for my shortcomings. :(

Volume 4, Book 52, Number 249 :
Narrated by Abu Bashir Al-Ansari (radiallaahu `anhu)
That he was in the company of Allah’s Apostle (sallallaahu `alayhi wasallam) on some of his journeys. (The sub-narrator ‘Abdullah adds, “I think that Abu Bashir (radiallaahu `anhu) also said, ‘And the people were at their sleeping places.”) Allah’s Apostle (sallallaahu `alayhi wasallam) sent a messenger ordering: “There shall not remain any necklace of string or any other kind of necklace round the necks of camels except it is cut off.”

One of the opinions on theses ‘necklaces’ is that they refer to the bells that are hung round the necks of animals. Muslim narrated in his Saheeh (2113) from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The angels do not accompany any group with whom there is a dog or a bell.” 

And he narrated (2114) also from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Bells are the musical instruments of the Shaytaan.” 

A common animal bell.

Al-Nawawi (may Allaah have mercy on him) said: As for bells, it was said that the reason why the angels dislike them is that they are similar to church bells, or because they are one of the hanging things that are forbidden. And it was said that the reason why they are disliked is their sound, which is supported by the report which mentions “the musical instruments of the shaytaan.”

Al-Nawawi commented on this hadith in Riyad-us-Saaliheen (chapter 307):

“Dog” here stands for that dog which is prohibited to keep. Dogs kept for the purpose of hunting and security do not fall in this category. Angels signify angels of mercy; otherwise we are attended all the time by the angels who record our deeds for us. Bell in this context refers to the bell which is placed in the neck of animals and rings when they move. End quote.

The reason why their sound is disliked is that it is akin to musical instruments, which are forbidden.

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: To sum up, the sound has two qualities, one which is the strength of the sound and the other is its tune, and because of its musical tune it was prohibited, and the reason was given as being because they are “the musical instruments of the shaytaan.”

Cute? Sure. Allowed? No. Ditch the bell plis.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: (The Prophet (peace and blessings of Allaah be upon him)) told us that the angels do not accompany people with whom there is a bell, because when the animals walk, it will make a sound like music, and it is known that musical instruments are haraam. End quote. Sharh Riyaadh al-Saaliheen (4/340).

[IslamQA]

For further reading (in Arabic), click here.

Road Trips & Food (Ahadith 2619 – 2622)

Bismillah.

Volume 4, Book 52, Number 223 :
Narrated by Jabir bin ‘Abdullah (radiallaahu `anhu)
During the life-time of the Prophet (sallallaahu `alayhi wasallam) we used to take the meat of sacrificed animals (as journey food) to Medina.

How they preserve that meat for the length of their travel, I have no idea! Lucky for us, we live in the age of coolers and ice packs.

Volume 4, Book 52, Number 224 :
Narrated by Suwaid bin An-Nu’man (radiallaahu `anhu)
That he went out in the company of the Prophet (sallallaahu `alayhi wasallam) during the year of Khaibar (campaign till they reached a place called As-Sahba’, the lower part of Khaibar. They offered the ‘Asr prayer (there) and the Prophet (sallallaahu `alayhi wasallam) asked for the food. Nothing but Sawiq was brought to the Prophet (sallallaahu `alayhi wasallam). So, they chewed it and ate it and drank water. After that the Prophet (sallallaahu `alayhi wasallam) got up, washed his mouth, and they too washed their mouths and then offered the prayer.

Sawiq is a kind of barley porridge.

Volume 4, Book 52, Number 225 :
Narrated by Salama (radiallaahu `anhu)
Once the journey-food of the people ran short and they were in great need. So, they came to the Prophet (sallallaahu `alayhi wasallam) to take his permission for slaughtering their camels, and he permitted them. Then ‘Umar (radiallaahu `anhu) met them and they informed him about it. He said, “What will sustain you after your camels (are finished)?” Then ‘Umar (radiallaahu `anhu) went to the Prophet (sallallaahu `alayhi wasallam) and said, “O Allah’s Apostle! What will sustain them after their camels (are finished)?” Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Make an announcement amongst the people that they should bring all their remaining food (to me).” (They brought it and) the Prophet (sallallaahu `alayhi wasallam) invoked Allah and asked for His Blessings for it. Then he asked them to bring their food utensils and the people started filling their food utensils with their hands till they were satisfied. Allah’s Apostle (sallallaahu `alayhi wasallam) then said, “I testify that None has the right to be worshipped but Allah, and I am His Apostle. “

Volume 4, Book 52, Number 226 :
Narrated by Wahb bin Kaisan
Jabir bin ‘Abdullah (radiallaahu `anhu) said, “We set out, and we were three-hundred men carrying our journey-food on our shoulders. Then we began to eat a single date each per day.” A man asked (Jabir), “O Abu ‘Abdullah! How could a person be satisfied with a single date?” Jabir (radiallaahu `anhu) replied, “We realized the value of that one date when we could not even have that much till we reached the sea-shore, when all of a sudden we saw a huge fish cast by the sea. So, we ate of it as much as we wished for eighteen days.”

Here are some tips on packing food for road trips.

What Goes Up Must Come Down (Ahadith 2518 – 2519)

Bismillah.

Ahadith 2514 – 2517 (below) are repeats. See linked text for related posts.

Volume 4, Book 52, Number 119 :
Narrated by Anas bin Malik (radiallaahu `anhu)
Once the people of Medina were frightened, so the Prophet (sallallaahu `alayhi wasallam) rode a horse belonging to Abu Talha (radiallaahu `anhu) and it ran slowly, or was of narrow paces. When he returned, he said, “I found your (i.e. Abu Talha’s) horse very fast. After that the horse could not be surpassed in running.’

Volume 4, Book 52, Number 120 :
Narrated by (‘Abdullah) bin ‘Umar (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) arranged for a horse race amongst the horses that had been made lean to take place between “Al-Hafya” and “Thaniyat Al-Wada'” (i.e. names of two places) and the horses which had not been made lean from Ath-Thaniyat to the mosque of Bani Zuraiq. I was also amongst those who took part in that horse race. Sufyan, a sub-narrator, said, “The distance between Al-Hafya and Thaniya Al-Wada’ is five or six miles; and between Thaniya and the mosque of Bani Zuraiq is one mile.”

Volume 4, Book 52, Number 121 :
Narrated by Abdullah (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) arranged for a horse race of the horses which had not been made lean; the area of the race was from Ath-Thaniya to the mosque of Bani Zuraiq. (The sub-narrator said, “‘Abdullah bin ‘Umar (radiallaahu `anhu) was amongst those who participated in that horse race.”).

Volume 4, Book 52, Number 122 :
Narrated by Abu Ishaq from Musa bin ‘Uqba from Mafia from Ibn ‘Umar (radiallaahu `anhu) who said
“Allah’s Apostle (sallallaahu `alayhi wasallam) arranged a horse race amongst the horses that had been made lean, letting them start from Al-Hafya’ and their limit (distance of running) was up to Thaniyat-al-Wada’. I asked Musa, ‘What was the distance between the two places?’ Musa replied, ‘Six or seven miles. He arranged a race of the horses which had not been made lean sending them from Thaniyat-al-Wada’, and their limit was up to the mosque of Bani Zuraiq.’ I asked, ‘What was the distance between those two places?’ He replied ‘One mile or so.’ Ibn ‘Umar (radiallaahu `anhu) was amongst those who participated in that horse race.”

Today’s Ahadith:

Volume 4, Book 52, Number 123 :
Narrated by Anas (radiallaahu `anhu)
The she camel of the Prophet (sallallaahu `alayhi wasallam) was called Al-Adba (الْعَضْبَاءُ).

Volume 4, Book 52, Number 124 :
Narrated by Anas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) had a she camel called Al Adba which could not be excelled in a race. (Humaid, a sub-narrator said, “Or could hardly be excelled.”) Once a Bedouin came riding a camel below six years of age which surpassed it (i.e. Al’Adba) in the race. The Muslims felt it so much that the Prophet (sallallaahu `alayhi wasallam) noticed their distress. He then said, “It is Allah’s Law that He brings down whatever rises high in the world.”

Prophet (sallallaahu `alayhi wasallam) was a wonderful teacher. He took this incident to teach Muslims a valuable lesson: that this world isn’t perfect. Nothing remains constant or perfect here. Everything that rises sees downfall, and everything that goes down comes up at some point. Allah says in the Quran:

قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ وَالْآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَىٰ
“Say, The enjoyment of this world is little, and the Hereafter is better for he who fears Allah.” [4:77]

The word mata’a can be translated as a “resource for transitory worldly delight.” It is a resource. It is a tool. It is the path—not the destination.

And it is this very concept that the Prophet ﷺ spoke about so eloquently when he said:

“What relationship do I have with this world? I am in this world like a rider who halts in the shade of a tree for a short time, and after taking some rest, resumes his journey leaving the tree behind.” (Ahmad, Tirmidhi)

Consider for a moment the metaphor of a traveler. What happens when you’re traveling or you know that your stay is only temporary? When you’re passing through a city for one night, how attached do you get to that place? If you know it’s temporary, you’ll be willing to stay at Motel 6. But would you like to live there? Probably not. Suppose your boss sent you to a new town to work on a limited project. Suppose he didn’t tell you exactly when the project would end, but you knew that you could be returning home, any day. How would you be in that town? Would you invest in massive amounts of property and spend all your savings on expensive furniture and cars? Most likely not. Even while shopping, would you buy cart-loads of food and other perishables? No. You’d probably hesitate about buying any more than you need for a couple days – because your boss could call you back any day.

This is the mindset of a traveler. There is a natural detachment that comes with the realization that something is only temporary. That is what the Prophet ﷺ in his wisdom, is talking about in this profound hadith. He understood the danger of becoming engrossed in this life. In fact, there was nothing he feared for us more.

He ﷺ said, “By Allah I don’t fear for you poverty, but I fear that the world would be abundant for you as it has been for those before you, so you compete for it as they have competed for it, so it destroys you as it has destroyed them.” (Agreed upon)

The blessed Prophet ﷺ recognized the true nature of this life. He understood what it meant to be in the dunya, without being of it. He sailed the very same ocean that we all must. But his ship knew well from where it had come, and to where it was going. His was a boat that remained dry. He understood that the same ocean which sparkles in the sunlight, will become a graveyard for the ships that enter it.

Taken from Yasmin Mogahed’s “Reclaim Your Heart“