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“.
One of the most well-known ways in which parents favour some of their children over others is with regard to giving, which is something that is forbidden according to the laws of Allah. Among the bad effects that result from this kind of favouritism is that it causes children to be disobedient towards their parents, so that they do not all treat their parents with the same level of respect and kindness. Our Prophet Muhammad (blessings and peace of Allah be upon him) drew attention to that and clearly stated that favouritism in giving is wrongdoing and unfair.
Volume 3, Book 47, Number 759:
Narrated An-Nu’man bin Bashir (radiallaahu `anhu):
that his father took him to Allah’s Apostle (sallallaahu `alayhi wasallam) and said, “I have given this son of mine a slave.” The Prophet (sallallaahu `alayhi wasallam) asked, “Have you given all your sons the like?” He replied in the negative. The Prophet (sallallaahu `alayhi wasallam) said, “Take back your gift then.”
Volume 3, Book 47, Number 760:
I heard An-Nu’man bin Bashir (radiallaahu `anhu) on the pulpit saying, “My father gave me a gift but ‘Amra bint Rawaha (my mother) said that she would not agree to it unless he made Allah’s Apostle (sallallaahu `alayhi wasallam) as a witness to it. So, my father went to Allah’s Apostle (sallallaahu `alayhi wasallam) and said, ‘I have given a gift to my son from ‘Amra bint Rawaha, but she ordered me to make you as a witness to it, O Allah’s Apostle (sallallaahu `alayhi wasallam)!’ Allah’s Apostle (sallallaahu `alayhi wasallam) asked, ‘Have you given (the like of it) to everyone of your sons?’ He replied in the negative. Allah’s Apostle (sallallaahu `alayhi wasallam) said, ‘Be afraid of Allah, and be just to your children.’ My father then returned and took back his gift.”
Just as Allah, may He be exalted, has forbidden this favouritism among children in giving, He has also forbidden something else, namely making a bequest to any one of them. He has forbidden making a bequest to an heir (one who automatically inherits according to sharee‘ah). All these rulings are in the best interests of the family and lay the foundations for family unity, not division.
Read more on this here.