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.”
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“.
Volume 4, Book 52, Number 141 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Charity is obligatory everyday on every joint of a human being. If one helps a person in matters concerning his riding animal by helping him to ride it or by lifting his luggage on to it, all this will be regarded charity. A good word, and every step one takes to offer the compulsory congregational prayer, is regarded as charity; and guiding somebody on the road is regarded as charity.”
Taking this and numerous other narrations about charity and its rewards, I’ve come to the conclusion that a Muslim’s life is a charitable life. A lot of the small good deeds that we do, even without thinking, are counted as charity. Why is that a big deal, you ask? What’s the difference between getting rewarded for a regular ‘good deed’ and a ‘charity’? Well it’s simple, charity brings enormous rewards, as discussed in some of the previous posts:
“If one gives in charity what equals one date-fruit from the honestly-earned money — and Allah accepts only the honestly-earned money — Allah takes it in His right (hand) and then enlarges its reward for that person (who has given it); as anyone of you brings up his baby horse, so much so that it becomes as big as a mountain.” [Vol. 2, Book 24, No. 491]
You don’t have to be a billionaire supporting various causes, charities and trusts to be charitable. You just need to be a humble Muslim, helping others with your words and deeds being your nature. :)
In words of Talib al-Habib:
Shine your mercy like the sun, and be gracious as the Earth
Let your kindness come like rain that cares not whom it falls upon
And let ocean deep your wisdom be,
Your heart a lantern spreading peace
Give yourself in love of Him, be like al-Habib
Volume 3, Book 48, Number 816 :
Narrated by ‘Urwa bin Az-Zubair (radiallaahu `anhu)
A woman committed theft in the Ghazwa of the Conquest (of Mecca) and she was taken to the Prophet (sallallaahu `alayhi wasallam) who ordered her hand to be cut off. ‘Aisha (radiallaahu `anhaa) said, “Her repentance was perfect and she was married (later) and used to come to me (after that) and I would present her needs to Allah’s Apostle (sallallaahu `alayhi wasallam).”
Volume 3, Book 48, Number 817 :
Narrated by Zaid bin Khalid (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) ordered that an unmarried man who committed illegal sexual intercourse be scourged one hundred lashes and sent into exile for one year.
Can the testimony of a sinner be accepted?
In case of slander, Allah has prescribed three punishments. They are: the hadd punishment; rejection of testimony; and describing the slanderer as an evildoer (Faasiq). Allaah says (interpretation of the meaning):
“And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever. They indeed are the Faasiqoon (liars, rebellious, disobedient to Allaah). Except those who repent thereafter and do righteous deeds; (for such) verily, Allaah is Oft‑Forgiving, Most Merciful.” [al-Noor 24:4-5].
With regard to the hadd punishment, the fuqaha’ are unanimously agreed that the hadd punishment for slander is eighty lashes if the slanderer is a free person [i.e., not a slave], man or woman, because Allaah says (interpretation of the meaning):
“flog them with eighty stripes” [al-Noor 24:4].
As for his testimony not being accepted, the scholars are unanimously agreed that the testimony of the slanderer should not be accepted so long as he has not repented, because he has committed a major sin, namely slander, and has not repented from it, so he cannot be described as being of good character, and good character is a condition of testimony being accepted; and because he is a liar and an evildoer according to the text of the verse: “They indeed are the Faasiqoon (liars, rebellious, disobedient to Allaah).”
“Why did they not produce four witnesses? Since they (the slanderers) have not produced witnesses! Then with Allaah they are the liars” [al-Noor 24:13].
The testimony of the evildoer and liar cannot be accepted, because Allaah says (interpretation of the meaning): “And take as witness two just persons from among you (Muslims)” [al-Talaaq 65:2]. So it is stipulated that the witness should be of good character, and the evildoer and liar are not of good character.
If he repents from slander and admits that he was lying, then the majority of scholars (Maalik, al-Shaafa’i and Ahmad) are of the view that his testimony may be accepted. They said:
1. Because repentance erases the sins that came before it, so if he repents his sin and its effects are erased completely, and non-acceptance of testimony is one of the effects of that sin.
Imam al-Shaafa’i said in al-Umm (7/94):
If he admits that he lied, his testimony may then be accepted, but if he does not do that then his testimony cannot be accepted, until he does that, because the sin for which his testimony is rejected is slander, but if he admits that he was lying then he has repented. End quote.
2. Because the expression “forever” in the verse applies so long as he persists in evildoing. Hence after that the verse mentions after the ruling that he is an evildoer: “and reject their testimony forever. They indeed are the Faasiqoon (liars, rebellious, disobedient to Allaah).” If the description of evildoer ceases to apply to him, then the reason for rejecting his testimony also ceases to exist.
3. It was narrated from ‘Umar (may Allaah be pleased with him) that he said to those who had slandered al-Mugheerah ibn Shu’bah, after he had carried out the hadd punishment of flogging on them: “Whoever repents, his testimony will be accepted.” Narrated by al-Bukhaari in a mu’allaq majzoom report.
His repentance means that he admits that he was lying about the slandered person whom he accused of zina. Hence the words of ‘Umar according to Ibn Jareer were, “Whoever admits that he was lying, his testimony will be accepted.”
If the slanderer repents and mends his ways, his testimony will be accepted, like any other Muslim of good character.
Al-Mughni (12/386); al-Majmoo’ (22/98-101).
Taken from IslamQA
Hadith no. 2306 (below) is a repeat. Read it here.
Volume 3, Book 48, Number 808 :
Narrated by Abdullah bin Abu Mulaika from ‘Uqba bin Al-Harith (radiallaahu `anhu)
Uqba married the daughter of Abu Ihab bin Aziz, and then a woman came and said, “I suckled ‘Uqba and his wife.” ‘Uqba said to her, “I do not know that you have suckled me, and you did not inform me.” He then sent someone to the house of Abu Ihab to enquire about that but they did not know that she had suckled their daughter. Then ‘Uqba went to the Prophet (sallallaahu `alayhi wasallam) in Medina and asked him about it. The Prophet (sallallaahu `alayhi wasallam) said to him, “How (can you keep your wife) after it has been said (that both of you were suckled by the same woman)?” So, he divorced her and she was married to another (husband).
Volume 3, Book 48, Number 809 :
Narrated by ‘Umar bin Al-Khattab (radiallaahu `anhu)
People were (sometimes) judged by the revealing of a Divine Inspiration during the lifetime of Allah’s Apostle (sallallaahu `alayhi wasallam) but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favor the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.
It’s plain simple really. Whatever you show people is how they identify you and judge you because they’re witnesses to your deeds. Whatever you hide is between you and Allah.
The other angle: judge people based on what you’ve “witnessed” of their actions. Don’t believe hearsay, it’s not fair to them. :)
Ahadith 1902 – 1905 (below) are repeats. Read them where linked.
Volume 3, Book 34, Number 407:
Narrated by Ibn ‘Umar (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) forbade Al-Muzabana, i.e. to sell ungathered dates of one’s garden for measured dried dates or fresh ungathered grapes for measured dried grapes; or standing crops for measured quantity of foodstuff. He forbade all such bargains.
Volume 3, Book 34, Number 408:
Narrated by Ibn ‘Umar (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Whoever pollinates date palms and then sells them, the fruits will belong to him unless the buyer stipulates that the fruits should belong to him (and the seller agrees).”
Volume 3, Book 34, Number 410:
Narrated by Humaid
Anas (radiallaahu `anhu) said, “The Prophet (sallallaahu `alayhi wasallam) forbade the selling of dates till they were almost ripe.” We asked Anas, “What does ‘almost ripe’ mean?” He replied, “They get red and yellow. The Prophet (sallallaahu `alayhi wasallam) added, ‘If Allah destroyed the fruits present on the trees, what right would the seller have to take the money of his brother (somebody else)?’ “
Volume 3, Book 34, Number 411:
Narrated by Ibn ‘Umar (radiallaahu `anhu)
I was with the Prophet (sallallaahu `alayhi wasallam) while he was eating spadix. He said, “From the trees there is a tree which resembles a faithful believer.” I wanted to say that it was the date palm, but I was the youngest among them (so I kept quiet). He added, “It is the date palm.”
Although this hadith is a repeat, and we’ve already covered two aspects of it before (links: one, two), I’d like to do it again. It talks about a parable that the Prophet (sallallaahu `alayhi wasallam) gave to explain the personality and character of a believer.
The scholars stated:
The Muslim was likened to the date palm due to the abundance of its goodness, the continuity of its shade, the goodness of its fruit and its presence throughout the year. Indeed from the time its fruit emerges, it could continue to be eaten until it dries, and after it dries a lot of benefits are gained from it. Likewise from its leaves, wood and branches; they are used for staffs, fire wood, rods, straw mats, ropes and utensils amongst other uses. The last thing is the date stone which is used as fodder for camels. Furthermore, the beauty of its growth and the pleasant shape of its fruit, all of it is beneficial, is goodness and beauty.
Just as the believer is all goodness, from the abundance of his obedience and the nobility of his manners. He constantly prays, fasts, reads, remembers, gives in charity, enjoins the ties along with the rest of the forms of worship and other than this.
This is the correct angle of resemblance. It was also said that the angle of resemblance is that if the top of it is chopped off the rest of it dies in contrast to the rest of the types of trees. It was also that it is because it does not produce fruit until it is pollinated and Allaah knows best.
After reading this, I’d like you (yes you, lazy reader!) to think and derive some more traits of a believer comparing him to a date palm tree. You can just take a minute or two to think about it, and if you’re feeling generous, share your thoughts below. If not, well, happy not sharing!