Duty Upon Every Muslim

Mu`awiyah (May Allah be pleased with him) reported: The Messenger of Allah (saws) said, "When Allah wishes good for someone, He bestows upon him the understanding of Deen.''

[Al-Bukhari and Muslim].

Explanation: Knowledge and understanding of Deen (religion) here stands for the understanding of the Qur'an and Hadith, religious injunctions, and knowledge of the lawful and the unlawful. This Hadith highlights the excellence of knowledge and the fact that it is a sign of Allah's Help to the person who possesses it and acts upon it.

There are three categories of people:

First, those who acquire knowledge of the Qur'an and Hadith, act upon it and also impart it to others. Such people benefit from this knowledge themselves and extend this benefit to others also. By virtue of this quality they are the best of all.

Second, those people who acquire knowledge and impart it to others, but do not fulfill the requirements of that knowledge. Such people are inferior in rank to the people of the first category and can be taken to task for their omissions.

Third, those who shun the knowledge of the Qur'an and Hadith. Neither they study and hear the two themselves for their own benefit, nor do they acquire knowledge to impart it to others for their benefit. This is the worst category of people.

Every Muslim should try to be in the first category of the people.

it is a quality of a Muslim that he is very much concerned about acquiring virtues and doing good, and he is never tired of struggling for them and live by them so much so that in this struggle he reaches the end of his life.

No matter whether one has more or less knowledge, he must communicate it to others. There is no justification to presume that preaching or inviting to the Message of Allah is the duty of religious scholars and those who are well-versed in this sphere. In fact, it is a duty upon every Muslim, so much so that if a person knows even a single Verse of the Qur'an, that is to say if he knows only one injunction of Allah, he is duty bound to communicate it to other people.

Condolence Is a Practice of the Prophet (saws)

Umm Salamah (radi Allahu anha) reported: The Messenger of Allah (sal Allahu alaihi wa sallam) visited Abu Salamah (radi Allahu anhu) when his eyes were open soon after he died. He closed them (the eyes) for him and said, “When the soul is taken away, the sight follows it.” Some members of his family began to weep. He (sal Allahu alaihi wa sallam) said: “Do not supplicate for yourselves anything but good, for the angels say ‘amin’ to what you say.” Then he (sal Allahu alaihi wa sallam) said, “O Allah! Forgive Abu Salamah, raise his rank among those who are rightly-guided and grant him a successor from his descendants who remain behind. Grant him pardon and us, too. O Rubb of the worlds. Make his grave spacious for him and give him light in it.”

[Muslim]

Explanation: We benefit from the above hadith that when the soul leaves the body, the eyes remain open as if gazing at it. So, the eyes of the dead body should be closed.

Secondly, one should avoid uttering any ill speech on such occasions as the angels, present on the occasion, say ‘Amin’ to it.

Thirdly, the Prophet’s example requires the pious persons to visit a bereaved family. Consoling them, they should invoke supplication and blessing for the departed soul. Besides that, they should pray to Allah to bless the bereaved with both spiritual and material gains and multiple goodness. Supplication, as other Ahadith also tell us, is beneficial to the dead person. Condolence and supplication is undoubtedly a confirmed practice of the Prophet (sal Allahu alaihi wa sallam). We are supposed to follow only what the Prophet (sal Allahu alaihi wa sallam) did on such occasions, that is to say, to pray for both the departed soul and the bereaved family.

The Custom Of Handshaking

Abu Khattab Qatadah (May Allah be pleased with him) reported: I asked Anas: "Did the Companions of Messenger of Allah (saws) use to shake hands?'' He said: "Yes.''

[Al-Bukhari]

Explanation : To shake hands with somebody is a welcome sign and the practice of the Messenger of Allah (saws). The social behaviour of the Companions also included handshaking along with saying `As-Salamu `Alaikum.'

It is narrated in another Hadith that Anas (May Allah be pleased with him) reported: When the people of Yemen came, the Messenger of Allah (PBUH) said, "The people of Yemen have visited you. They are the first to introduce the tradition of handshaking.''[Abu Dawud].

This Hadith shows that the custom of handshaking was prevalent in Yemen. When some Yemenites came to see the Prophet (saws), they displayed their practice of handshake. He liked and approved it as his Sunnah.

Al-Bara' (May Allah be pleased with him) reported: The Messenger of Allah (saws) said, "Two Muslims will not meet and shake hands without having their sins forgiven (by Allah ) before they depart.'[Abu Dawud].

Herein, we are told that Allah forgives the minor sins of the two believers who shake hands. However, major sins cannot be forgiven without heartfelt repentance with its conditions. As for our duty towards our fellow-humans, it is inescapable, and a failure in this regard is not forgiven. To sum up, when two Muslims meet and shake hands, two benefits accrue to them. Firstly, their mutual love increases, and secondly, their minor sins are pardoned by Allah.

Anas (May Allah be pleased with him) reported: A man asked: "O Messenger of Allah! When a man meets a brother or a friend, should he bow to him?'' He said, "No.'' The man asked whether he should embrace and kiss him? The Messenger of Allah (saws) replied, "No.'' He asked whether he should hold his hand and shake it? The Messenger of Allah (saws) replied, "Yes.' [At-Tirmidhi].

Here, we are clearly told that when two Muslims meet they are not allowed to bow and this Hadith is absolutely clear on handshake.

Greet Your Family With Assalamu Alaikum

The Prophet (saws) taught his faithful servant Anas bin Malik (ra) to greet his family when entering or leaving the house.

[Tirmidhi]

Explanation : When entering or leaving your house, acknowledge those inside. Use the greeting of Muslims and the label of Islam: ‘Assalam ‘Alaikum wa Rahmatullahi wa Barakatuh; Peace and mercy of Allah be with you.’ Do not forego this Islamic greeting by replacing it with something else, such as ‘Good Morning,’ or ‘Hello.’ This greeting is the sign of Islam and the phrase that the Messenger of Allah (saws) recommended and practised.

Qatada, a prominent follower (Tabi’y), said: ‘Greet your family when you enter your house. They are the most worthy of your greeting.’

When entering a house, make your presence known to those inside before you approach them. Avoid startling or frightening them. Do not descend upon them suddenly.

Imam Ahmad ibn Hanbal said: ‘When a person enters his house, it is recommended that he/she creates noise by coughing or tapping his/her shoes.’

If family members are resting in their rooms, and you want to join them, it is appropriate to ask for permission or knock on the door. Otherwise, you may see them in a condition that you, or they for that matter, may dislike. This applies to the entire household: immediate family or otherwise.

Knock at the door, or ring the doorbell in a pleasant way and not louder than is necessary to make your presence known. Do not knock loudly and violently or ring the bell continuously .Remember that you are a visitor and not a thug raiding the house and frightening its occupants.

Leave adequate time between two knocks or rings. This will enable those performing ablution, praying, or eating to finish without making them rush.

After three knocks or intermittent rings, you may feel that the person you came to see is busy, otherwise he or she would have answered you. If this is the case, then leave as mentioned in Al-Bukhari and Muslim.

While waiting for permission do not stand in front of the door. Instead, stand to the right or to the left. The Messenger of Allah upon coming to someone’s door avoided facing the door directly. Instead, he would stand to the right or the left of the door.

Bukhari and Muslim reported that the Prophet (saws) denounced those who unexpectedly surprise their families at night, whether returning from travel or otherwise, because it makes them appear to be distrustful.

Fear Of Allah Is A Blessing

Allah's Messenger (saws) said : "Fear Allah wherever you are; if you follow an evil deed with a good one you will obliterate it; and deal with people with a good disposition"

[Tirmidhi]

Explanation : Fear of Allah is a blessing from the many blessings of Allah and we should request it from Allah and crave it. We ask other things from Allah, and we should also ask to be made fearful of Allah. Allah calls this fear a blessing because it prevents people from sin.

A person should be fearful of Allah in times of happiness and celebration. The shariah (Islamic Sacred Law) has set boundaries for us and there is sometimes danger of stepping outside these bounds when one is in too much of a celebratory mood. Emotions can run high, and unknowingly we might act against the shariah. Likewise a person should be hopeful of Allah’s Mercy whenever sad or dejected. This is so he does not lose hope, which is in itself a sin. A believer should always stay within these two states of fear and hope.

Hadrat Umar (ra) was a courageous Companion about whom The Messenger a of Allah (saws)said, “If there was to be another prophet after me, it would be Umar.” The Messenger of Allah (saws) also said regarding Hadrat Umar (ra) that his good deeds were comparable to the stars. It is further written in Hadith regarding this great Companion that Shaytan used to leave the path on which Hadrat Umar (ra) walked. Such an honorable and esteemed person used to cry so much in fear of Allah that his face was marked by the trails of tears just as a stream’s path is carved on a mountainside. These people feared Allah because they knew Allah

Fear of Allah is the key that stops people from committing sin and every other disapproved action.

Mutual Respect

`Abdullah bin `Umar (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "The best of companions with Allah is the one who is best to his companions."

[At-Tirmidhi]

Explanation : Companion is a common word which covers companions in journey and stay. Muslims are ordained to treat all of them nicely. But one's neighbour has precedence over others. Nice treatment to him is the best means to attain a distinctive place with Allah.

Islam came to build an ideal society based on sincere love and brotherhood, so it had to plant the seeds of love in the hearts of the individuals of which society is composed. Therefore it made this love among believing men and among believing women one of the conditions of faith that will grant admittance to Paradise

This may be seen in the hadith narrated by Imam Muslim from Abu Hurayrah (RAA) in which the Prophet (PBUH) said: "By the One in Whose hand in my soul, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you of something that if you do it, you will love one another? Spread salam amongst yourselves." (Muslim)

The Prophet (PBUH), with his brilliant and deep insight, understood that nothing could eliminate hatred, jealousy and rivalry from people's hearts but true brotherhood, based on sincere love, friendship and mutual advice, and free of feuds, hatred, insincerity and envy. The way to achieve this is through spreading salam, so that hearts may be opened to sincere love and friendship. So the Prophet (PBUH) frequently repeated this teaching to his Sahabah, aiming to sow the seed of love in their hearts and nurture them until they bore fruits of that great love that Islam wants for the Muslims, men and women alike.

With this sincere love, the Prophet (PBUH) built the first generation of Muslims, who formed the solid foundation on which the great structure of Islam was built and lit the way for the rest of ummah to follow. With this sincere love, the Prophet (PBUH) was able to build a model human society, based on the brotherhood of faith, a society that was remarkable both in its strength, durability and ability to make sacrifices in the cause of jihad to spread Islam throughout the world, and in the solidarity of its members, which the Prophet (PBUH) described in the most marvelous way: "Believers are like a structure, parts of which support other parts."

Excessive arguing is a repulsive habit that fills people's hearts with hatred and disgust; making hurtful jokes destroys the purity of a friendship ; and breaking promises weakens the ties of brotherhood and friendship, and destroys mutual respect. The alert Muslim avoids behaving in such a way that makes a person despicable.

Disciplining Children

The Messenger of Allah (PBUH) said, "Command your children to perform Salat (prayer) when they are seven years old, and beat them for (not offering) it when they are ten."

[Abu Dawud]

Explanation : As regards disciplining our children, this depends on the age of the child.If the child is young, especially in the first seven years, it is enough to advise and guide him/her with soft words without resorting to hitting the child, because hitting is not convenient at this age.

But when the child grows up and reaches the age specified by the Prophet (Sallallahu Alaihi wa Sallam) by saying, “Order your children to perform Salah at the age of seven and hit them if they do not perform it at the age of ten, and separate their beds)”. [Reported by Ahmad]. So when the child reaches this age, then it is permissible to hit him/her in order to discipline him/her, but without hitting him violently or severely, and the hitting of the child should be the last resort.

A parent should not hit the child when he is angry or as revenge. Before resorting to hitting, one has first to advise and admonish, if this is beneficial, or to deny the child something he/she likes, for instance not allowing him to play. Every parent is well aware of what his child loves or hates.

Muslim jurists have written that like Salat, other injunctions of Shari`ah should also be instilled in the minds of children, and if possible, they should also be given practical training for their performance. For instance, they should be made to observe Saum (fast) occasionally in accordance with their age and capacity during the month of Ramadan, so that the importance of obligation of fasting is impressed on their minds in an early age. This exercise will prove very fruitful when they attain maturity. They will then be conscious that for a Muslim, fasting in the month of Ramadan is compulsory like the five daily Salat.

A child generally does not attain maturity at the age of ten years, but nevertheless he does acquire some sense. It is, therefore, necessary that rather than putting children in one bed they are provided separate beds once they reach the age of 10, especially children of the opposite sex.

The parents should supplicate much for their children to be guided by Allah and enabled to do good deeds.

Our Food And Drink

Prophet (SAW) addressing Anas (ra) said : "Keep yourself away from Haraam, because even a morsel i.e. a small bite of Haraam food invalidates supplications for forty days.”

(At-Targheeb)

Explanation : Prophet Muhammad (saws)'s teachings is complete in every sense of words.He (saws) guided mankind beautifully in every sphere of life. The abovementioned hafith is a clear message for us that along with doing good deeds, we must also avoid unalwful acts.

There are many other spiritual and physical disadvantages of Haraam food.

Haraam food extinguishes the light of Iman, and the heart become dark. It makes man dull, lethargic, and inactive. It causes to commit Haraam deeds and corrupts thoughts and action. It kills conscience and puts a barrier between man and virtue.

The essence is that Haraam creates a distance between man and Deen, ruins the Hereafter, the door of virtues is closed on him, and that of temptations and sin is flung wide open.

In today’s society Haraam is practiced in many ways, and majority is not even aware of it. Interest, bribery, cheating in commercial transactions, lying, disregards of duties of the self and rights of others, theft and larceny and many other Haraam acts are a common practice. Knowledge is not scarce, but it is action which is missing. And the main reason is that our earnings are not honest, and our food and drink is not fair and pure. As a result we cannot practice virtue and are devoid of righteousness.

According to a tradition of Prophet (SAW) there will be some people on the Day of Judgement whose virtues will match the size of the mount Tihama, meaning that they will have abundance of good deeds. But when they will stand before Allah (SWT), all their good deeds will be on no value, and they will be thrown into Hell Fire. Companions (RA Ajma’een) submitted, why will that happen Yaa Rasul Allah? Prophet (SAW) replied that they performed Salaat, observed fast, paid Zakah, and performed Hajj, but never saved themselves from Haraam, which ruined all their good deeds. (Kitaab-ul-Kabaa’ir)

It was due to the teachings of the Holy Qur’an and training of Prophet (SAW) that companions of the Prophet (SAW) were very cautious and conscious about food. Let me give you just one example here. Once Sayyidina Abu Bakr Siddique drank the milk brought by his servant. He later asked as to where he did bring the milk from? The servant replied that he had performed a “Kahaanat” for a certain tribe and was given milk in exchange as wages. “Kahaanat” is a Haraam act, a sort of chanting that was common in the pre-Islamic days. Hearing this Sayyidina Siddique immediately put his finger in his throat and threw out, and kept doing that for some time. People who saw the situation thought that perhaps Sayyidina Siddique will pass out due to pain. Sayyidina Siddique made repentance, prayed and submitted: “Ya Allah, I repent and apologize for the milk which has gone into my system. When Prophet (SAW) heard of the incident, he commented: “Don’t you know that nothing goes to the stomach of Siddique (RA), except what is “Ta’iyyeb” pure food?” (Bukhari)

Fear and Good Hopes

In a hadith-e-qudsi our blessed Prophet (saws) has quoted the Divine words, “I am what my bondsman thinks of me, and where he remembers Me, there I am with him.”

(Bukhari and Muslim).

Explanation : Besides fear of Allah, expecting good from Him is an act of sublime merit. Abu Hurairah has quoted a Prophetic saying, “Hoping for good is also an act of worship of Allah.” (Tirmidhi and Hakim)

Many merits have been given in Q'uran and Hadith for having high hopes from Allah. This implies that one must try to live according to the Divine Commands and when he incuritably commits errors, he should expect Divine Mercy for it. But if one is entirely unmindful of Divine commands, does not care to reform himself, and is driven by worldly and carnal desire and yet expects Divine Pardon and Mercy, he has been castigated in hadith.

The right way is to try to reform oneself and to balance Allah's fear and good hopes from Him. Anas has related that "Once our Prophet - may he be eternally blessed - went to a young man who was on his death bed and asked him 'How do you feel?' The young man said, 'I have much hope from Allah but 1 also fear for my sins'. The Holy Prophet said, The believer who has these two ideas simultaneously at such time, Allah fulfils his hopes and grants him security from fear." (Tirmidhi).

Fear and hope must be balanced so that we have the level of faith that we need.

If we fear the punishments of Allah subhanahu wa ta'ala too much and we don't balance it with good expectations that Allah is the Most Merciful, Most Forgiving then we lose the balance and we might give up thinking that Allah subhanahu wa ta'ala will not forgive us anyways. This is an imbalance which leads to despair.

If we have too much good hope that Allah is Merciful and Forgiving, and we don't balance it with fear; then, we may become losers because we don't fear the punishment of Allah. This is an imbalance, because we may think that Allah forgives us anyways, whatever we do. This may lead to indifference, heedlessness, and carelessness.

Right Path Which Ensures Peace & Security

Abu Hurairah (May Allah be pleased with him) reported: The Prophet (saws) said, "Refrain from what I forbid you and do what I command you to the best of your ability and capacity".

[Al-Bukhari and Muslim]

Explanation : The safest course lies only in following the Orders of Allah and His Prophet (saws) without `ifs' and `buts.' May Allah give sense to the Muslim Ummah to abandon this road and take the Right Path which ensures peace and security. Let it be absolutely clear that the Right Path is one and one alone. There cannot be multiple right paths, it is one and singular. Once a community leaves the Straight Path, it is sure to go astray.

All previous nations had challenged their respective Prophets to produce proofs and signs of their prophethood. Prophet Musa (as) had thus shown them his shining hand and his staff that turned into a serpent, whilst Prophet Isa (as) cured the sick and raised the dead. However, when the Messenger of Allah (saws) was thus challenged he said “Have I not spent my entire life among you?”

The Messenger of Allah (saws) presented his entire life as proof, because no one could challenge its purity. He had spent his youth in the same environment as the idolaters of Makkah, but his youth was without blemish whereas the Quraish were engulfed in sin. Indeed, whilst they called him a magician, a poet, and even a madman, no one could raise objections against his character.

The Messenger of Allah started his work as a bud, and no one knew that this bud would grow into a huge and thriving garden boasting an array of fragrant flowers and fruits. Allah sent His Messenger as the leader of those before and those after him; indeed he was sent as the leader of all creation.

It is a sad fact that mankind can no longer understand what a blessing and mercy upon them the Messenger of Allah (saws) is. The Prophet (saws) supplicated to Allah, “O Allah, don’t send such a calamity on my nation that leaves their faces changed,” and Allah accepted his prayer in our favor. Today if we are alive and in good health it is only because of such supplications of the Messenger of Allah on our behalf. The Prophet also supplicated, “Don’t let my nation be destroyed by any big calamity.” Allah also accepted this, which is why we are alive today, despite our transgressions.

Hence, obedience of the Prophet (saws) in every affair is a must for our succes in this world and the Herafter

The Prophet (PBUH) Promoted Smiling

The Messenger of Allah reportedly said, "Your smiling at your brother is an act of charity"

(At-Tirmidhi).

Explanation : Along with the many tasks the Prophet was sent with, he also carried the task of teaching people about beauty and reviving their sense and awareness of it. Indeed, Almighty Allah is beautiful, the Noble Qur'an is beautiful, and the entire universe is beautiful. Being sent to teach people about this universal beauty, the Prophet undoubtedly had the best share of it. He was characterized by the beauty of smiling.

This is why the attitude of smiling is one of the most important things that public relations trainees are told to assume. They are taught how to smile and how to keep smiling. Linguists say that smiling — a prelude to laughter — is a facial expression of cheerfulness, in which one's teeth are a sign of pleasure and joy.

Smiling, therefore, is one form of beauty. The Prophet was known to have a smiling face most of the time. Jarir (may Allah be pleased with him) was quoted as saying, "The Messenger of Allah never declined to see me since I embraced Islam. Whenever he saw me, he would meet me with a smile" (Al-Bukhari).

Not only did the Prophet keep a beautiful smile on his face, but he also promoted smiling and encouraged others to smile. He was also reported to have said, "Do not underrate any good action, even if it is just meeting your brother with a cheerful countenance" (Muslim).

Islamic Scheme Of Life

Abdullah bin 'Amr bin Al-'as (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, “Neglecting one’s own dependents is a reason enough for a man to commit a sin”.

[Abu Dawud]

Explanation : The institution of the family is an important part of the Islamic system of socio-economic security. The rights do not relate merely to moral, cultural and ideological aspects; they include the economic and social rights of the family members. Maintenance of the family is a legal duty of the husband, even if the wife is rich. Spending on the "relations of the womb" has been specifically enjoined. Poor relatives have a prior claim upon one's zakat and other social contributions. The law of inheritance also reveals the nature of economic obligations within the family structure. This responsibility extends to a number of relations.

This Hadith tells us that negligence in matter of maintenance of one's family is such a great sin that if a person is free from all other sins, this one alone will be enough to make him accountable before Allah. The words used in this Hadith are so comprehensive that they include servants and slaves besides family and children because he is also equally responsible for their maintenance. Thus, this Hadith makes it evident that it is the responsibility of the head of the family to provide the necessities of life to all his dependents; and any negligence on his part in this respect is a great sin.

The family, in the Islamic scheme of life, provides for economic security as it provides for moral, social and emotional security and also leads to integration and cohesion among the relations. Thus, it establishes a very wide and much more humane system of socio-economic security.

The Exemplary Husband

Messenger of Allah(saws) said "Verily you have rights over your women and they have rights over you."

[Tirmidhi]

Explanation: The exemplary husband is he who cooperates with his wife by bearing good relations and showing kind manners to her. It is appropriate for a man to not restrict himself from serving himself. This is since the wife takes care of the household affairs. So therefore, it is from good manners that the husband extends a helping hand to his wife in the house, during times of necessity, such as when she is sick, pregnant, has given birth or similar to that. From the kind and noble manners of the husband is that he complies and assents to the requests of his wife, so long as they are not forbidden in Islam.

There is no human being that is perfect. So there is no doubt that the husband will see things in his wife that do not comply with his natural disposition and preferences. If these aspects are not in opposition to the fundaments of Islam or to the obedience of the husband and his rights, then at that point, he should not try to change her personality. He should also remember that if there are some characteristics that he doesn't find pleasing in his wife, then indeed she has other characteristics, which are definitely pleasing to him.

If you are able, do not hold back from providing your wife with good clothing and food, and from being generous in spending money on her. This is of course according to the extent of your ability. Beware of scolding your wife or blaming her for a mistake she committed, in the presence of others, even if they are your own children. It is not proper for you to ask your wife to look for work outside of the house or to spend upon you from her wealth.

Positive Attitude In Serving Husbands

Umm Salamah (May Allah be pleased with her) said: “The Messenger of Allah (SAW) said: ‘Any woman who dies, and her husband is pleased with her, will enter Paradise.’”

[At-Tirmidhi]

Explanation : The true Muslim woman is always obedient to her husband, provided that no sin is involved. She is respectful towards him and is always eager to please him and make him happy. If he is poor, she does not complain about his being unable to spend much. She does not complain about her housework, because she remembers that many of the virtuous women in Islamic history set an example of patience, goodness and a positive attitude in serving their husbands and taking care of their homes despite the poverty and hardships they faced.

The true Muslim woman devotes herself to taking care of her house and husband. The Sahaabah, may Allah (subhaanahu wa ‘ta’aalaa) be pleased with them, and those who followed them understood this Islamic teaching and transmitted it from the Prophet (SAW) . When a bride was prepared for marriage, she would be told to serve her husband and take care of his rights. Thus the Muslim woman knew her duties towards her husband, and down through the ages caring for her husband and being a good wife were established womanly attributes.

One of the most important ways in which the Muslim woman obeys her husband is by respecting his wishes with regard to the permissible pleasures of daily life, such as social visits, food, dress, speech, etc. The more she responds to his wishes in such matters, the happier and more enjoyable the couple’s life becomes, and the closer it is to the spirit and teachings of Islam.

The Muslim woman does not forget that her obedience to her husband is one of the things that may lead her to Paradise, as the Prophet (SAW) said:

“If a woman prays her five daily prayers, fasts her month (of Ramadan), obeys her husband and guards her chastity, then it will be said to her: ‘Enter Paradise by whichever of its gates you wish.’” [Tabarani]

The Prophet (SAW) draw a clear and delightful picture of the well-behaved, easy-going, loving, righteous Muslim wife, one who will be happy in this world and the next:

“Shall I not tell you about your wives in Paradise?” We said, “Of course, O Messenger of Allah (SAW).” He said, “They are fertile and loving. If she becomes angry or is mistreated, or her husband becomes angry, she says, ‘My hand is in your hand; I shall never sleep until you are pleased with me.’” [Tabarani]

The true Muslim woman is always described as being loving towards her children and caring towards her husband. These are two of the most beautiful characteristics that a woman of any time or place may possess.

Sweet and Touching Voice

Ibn Mas`ud (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said to me, "Recite the Qur'an to me.'' I said: "O Messenger of Allah! Shall I recite it to you when it was revealed to you?'' He (sallallaahu ’alayhi wa sallam) said, "I like to hear it from others.'' Then I began to recite Surat An-Nisa'. When I reached the Ayah: `How will it be when We shall bring a witness from every people and bring you as a witness against them?' (Having heard it) he said, "Enough! Enough!'' When I looked at him, I found his eyes were overflowing with tears.

[Al-Bukhari and Muslim]

Explanation : This hadith stresses the need to hear the recitation of the Qur'an from those who recite it beautifully in order to contemplate over it, as was done by the Prophet (sallallaahu ’alayhi wa sallam) himself.

This Hadith also induces us to recite the Qur'an with a sweet and touching voice because the recitation of the Qur'an in this manner enhances its effect. In any case, sweet voice is a gift of Allah Who grants it to whom He likes. Lucky indeed are those who are granted this gift and they go about using it to invite people to the religion of Allah

Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, "Allah does not listen so attentively to anything as He listens to the recitation of the Qur'an by a Prophet who recites well with a melodious and audible voice.''[Al-Bukhari and Muslim].

"Allah does not listen so attentively'' has two- fold meanings. First, Allah's acceptance and pleasure. Second, His attribute of Hearing. One must have to believe in it although we can neither describe it nor compare it with anything else.

Allah Burdens Not A Person Beyond His Scope

Abu Hurairah (May Allah be pleased with him) reported: When it was revealed to Messenger of Allah (PBUH): "To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in your own selves or conceal it, Allah will call you to account for it,'' the Companions of Messenger of Allah (PBUH) felt it hard and severe and they came to Messenger of Allah (PBUH) and sat down on their knees and said: "O Messenger of Allah, we were assigned some duties which were within our power to perform, such as Salat (prayer), Saum (fasting), Jihad (striving in the Cause of Allah), Sadaqah (charity). Then this (the above mentioned) Verse was revealed to you and it is beyond our power to live up to it.'' Messenger of Allah (PBUH) said, "Do you want to say what the people of two Books (Jews and Christians) said before you: 'We hear and disobey?' You should rather say: 'We hear and we obey, we seek forgiveness, our Rubb and unto You is the return.''' And they said: "We hear and we obey, (we seek) Your forgiveness, our Rubb! And unto You is the return.'' When the people recited it and it smoothly flowed on their tongues, then Allah revealed immediately afterwards: "The Messenger (Muhammad (PBUH)) believes in what has been sent down to him from his Rubb, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say), 'We make no distinction between one another of His Messengers' - and they say, 'We hear, and we obey. (We seek) Your forgiveness, our Rubb, and to You is the return (of all)". When they did that, Allah abrogated this (Ayah) and Allah the Great revealed: "Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.'' (The Prophet (PBUH) said): "Yes. 'Our Rubb! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)". (The Prophet (PBUH) said): "Yes. 'Our Rubb! Put not on us a burden greater than we have strength to bear". (The Prophet (PBUH) said): "Yes. 'Pardon us and grant us forgiveness. Have mercy on us. You are our Maula (Patron, Supporter and Protector) and give us victory over the disbelieving people".

He (the Prophet (PBUH)) said: "Yes".

[Muslim]

Explanation: We learn from this Hadith that initially every person was answerable for thoughts and doubts even those which crossed his mind; something on which nobody had any control. The Companions of the Prophet (PBUH) were naturally disturbed on this situation. But when they heard and obeyed the orders of the Prophet (PBUH) then Almighty Allah revoked this order with the elaboration that He does not put anyone to trouble beyond his capacity. It is, therefore, essential for every Muslim to obey all the Injunctions of Allah because none of it is such that he is unable to carry out.

Ubadah bin As-Samit (ra) reported that "We swore alleigance to the Prophet (saws) to say what was right wherever we were " [Muslim]

Our Tongues Are Like Double-Edges Swords

Abu Huraira(May Allah be pleased with him) reported the Messenger of Allah said " A good word is a charity."

[Bukhari and Muslim]

Explanation : This is an encouragement to speak what is good and beneficial; at the same time it is a warning, cautioning us to be careful in what we say, lest we say something that is harmful or false.

It is part of a Muslim's faith to speak the truth and to say things that bring about benefit to others. Allah says: “O you who believe! Fear Allah and speak a word that is right. He will set right for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great achievement.” [ Sûrah al-Ahzâb : 70-71]

Allah informs us in the Qur'ân some of what constitutes good in our speech and benefits other people. He says: “No good is there in much of their private conversation, except for those who enjoin charity or that which is right, or bring reconciliation between people. And whoever does that seeking Allah's pleasure, then we shall grant him a great reward.” [ Sûrah al-Nisâ' : 114]

When we have nothing beneficial to say, silence is golden. Once, Mu`âdh b. Jabal asked the Prophet (peace be upon him) to inform him of some good work that would admit him into Paradise and distance him from the Hellfire. The Prophet (peace be upon him) mentioned to him the virtues of many good deeds, then said: “Shall I inform you of the foundation of all of that?”

Mu`âdh said: “Certainly.”

The Prophet (peace be upon him) took hold of his tongue and said: “Restrain yourself from this.”

Mu`âdh then asked: “O Prophet of Allah! Are we held to task for the things that we say?”

The Prophet (peace be upon him) replied: “May your mother be bereaved of you, O Mu`âdh! Does anything topple people headlong into the Hellfire save the harvests of their tongues?” [ Sunan al-Tirmidhî and Sunan Ibn Mâjah ]

We should avoid speaking ill of others. We should rather remain silent unless we are seeking justice for some wrong that has been perpetrated against us. Allah says: “Allah does not like that evil should be mentioned in public except by one who has been done injustice. And Allah is all-hearing, all-knowing.” [ Sûrah al-Nisâ' : 148]

Our tongues are like double-edges swords. They can work for us and against us, both in this world and the Hereafter. We will be held accountable for what we say. Allah tells us: “He does not utter a statement except that there is an observer by him ready to record it.” [Sûrah Qâf : 18]

The Prophet (peace be upon him) said: “Indeed a servant will speak a word pleasing to Allah that he thinks to be insignificant, but because of it Allah raises him by many degrees. And indeed a servant will speak a word displeasing to Allah that he thinks to be insignificant, but because of it, He will consign him to the Hellfire.” [ Sahîh al-Bukhârî ]

We must be vigilant not to speak falsehood. We must think about what we are saying and the possible consequences of our words before we go ahead and speak. The Prophet (peace be upon him) said: “A man might speak a word without thinking about its implications, but because of it, he will plunge into the Hellfire further than the distance between the east and west.” [ Sahîh al-Bukhârîand Sahîh Muslim ]

Al-Nawawî comments on the meaning of this hadith, saying: “This hadith encourages us to guard our tongues. A person who wants to speak should think upon what he is about to say before he utters it. If it then shows itself to have some benefit to it, he may speak it; otherwise he should refrain from doing so.”