The Ideal Muslim Woman and Her Children
By
Dr. Muhammad ‘Ali Al-Hashimi
Translated by Nasiruddin Al-Khattab and
Revised by Ibrahim M. Kunna and Abu Aya Sulaiman Abdus-Sabur
Introduction
Undoubtedly
children are a source of great joy and delight; they make life sweet, bring
more rizq into
a family’s life and give hope. A father sees his children as a future source of
help and support, as well as representing an increase in numbers and
perpetuation of the family. A mother sees her children as a source of hope,
consolation and joy in life, and as hope for the future. All of these hopes
rest on the good upbringing of the children and giving them a sound preparation
for life, so that they will become active and constructive elements in society,
a source of goodness for their parents, community and society as a whole. Then
they will be as (Subhanahu wa ta’ala) described them:
(
Wealth and sons are allurements of the life of this world . . .) (Qur’an
18:46)
If
their education and upbringing are neglected, they will become bad characters,
a burden on their family, community and society as a whole.
She
understands the great responsibility that she has towards her children
The
Muslim woman never forgets that the mother’s responsibility in bringing up the
children and forming their characters is greater than that of the father,
because children tend to be closer to their mother and spend more time with
her; she knows all about their behavioural, emotional and intellectual
development during their childhood and the difficult years of adolescence.
Hence
the woman who understands the teachings of Islam and her own educational role
in life, knows her complete responsibility for the upbringing of her children,
as is referred to in the Qur’an:
( O
you who believe! Save yourselves and your families from a Fire whose fuel is
Men and Stones . . .) (Qur’an 66:6)
The
Prophet (sallallahu ‘alayhi wa sallam) also referred to this responsibility in
his hadith:
“Each
of you is a shepherd and each of you is responsible for his flock. The leader
is a shepherd and is responsible for his flock; a man is the shepherd of his
family and is responsible for his flock; a woman is the shepherd in the house
of her husband and is responsible for her flock; a servant is the shepherd of
his master’s wealth and is responsible for it. Each of you is a shepherd and is
responsible for his flock.”1
Islam
places responsibility on the shoulders of every individual; not one person is
left out. Parents - especially mothers - are made responsible for providing
their children with a solid upbringing and sound Islamic education, based on
the noble characteristics that the Prophet (sallallahu ‘alayhi wa sallam)
declared that he had been sent to complete and spread among people:
“I
have only been sent to make righteous behaviour complete.”2
Nothing
is more indicative of the greatness of the parents’ responsibility towards
their children and their duty to give them a suitable Islamic upbringing than
the verdict of the ‘ulama’ that every family should heed the words of
the Prophet (sallallahu ‘alayhi wa sallam):
“Instruct
your children to pray when they are seven and hit them if they do not do so
when they are ten.”3
Any
parents who are aware of this hadith but do not teach their children to pray
when they reach seven or hit them if they do not do so when they reach ten, are
parents who are sinners and failing in their duty; they will be responsible
before Allah (Subhanahu wa ta’ala) for their failure.
The
family home is a microcosm of society in which the children’s mentality,
intellect, attitudes and inclinations are formed when they are still very small
and are ready to receive sound words of guidance. Hence the parents’ important
role in forming the minds of their sons and daughters and directing them
towards truth and good deeds is quite clear.
Muslim
woman have always understood their responsibility in raising their children,
and they have a brilliant record in producing and influencing great men, and
instil ling noble values in their hearts. There is no greater proof of
that than the fact that intelligent and brilliant women have produced more
noble sons than have intelligent and brilliant men, so much so that you can
hardly find any among the great men of our ummah who
have controlled the course of events in history who is not indebted to his
mother.
Al-Zubayr
ibn al-’Awwam was indebted for his greatness to his mother Safiyyah bint ‘Abd
al-Muttalib, who instil led in him his good qualities and distinguished
nature.
‘Abdullah,
al-Mundhir and ‘Urwah, the sons of al-Zubayr were the products of the
values instil led in them by their mother, Asma’ bint Abi Bakr, and
each of them made his mark in history and attained a high status.
‘Ali
ibn Abi Talib (radhiallahu anhu) received wisdom, virtue and good character
from his distinguished mother, Fatimah bint Asad.
‘Abdullah
ibn Ja’far, the master of Arab generosity and the most noble of their leaders,
lost his father at an early age, but his mother Asma’ bint ‘Umays took care of
him and give him the virtues and noble characteristics by virtue of which she
herself became one of the great women of Islam.
Mu’awiyah
ibn Abi Sufyan inherited his strength of character and intelligence from his
mother, Hind bint ‘Utbah, not from his father Abu Sufyan. When he was a baby,
she noticed that he had intelligent and clever features. Someone said to her,
“If he lives, he will become the leader of his people.” She responded, “May he
not live if he is to become the leader of his people alone!”
Mu’awiyah
was unable to instil his cleverness, patience and
skills in his own son and heir, Yazid, because the boy’s mother was a simple
Bedouin woman, whom he had married for her beauty and because of the status of
her tribe and family.
Mu’awiyah’s
brother Ziyad ibn Abi Sufyan, who was a prime example of intelligence,
shrewdness and quick-wittedness, was similarly unable to pass these qualities
on to his son ‘Ubayd-Allah (subhanahu wa ta’ala) who grew up to be
stupid, clumsy, impotent and ignorant. His mother was Marjanah, a Persian woman
who possessed none of the qualities that might entitle her to be the mother of
a great man.
History
records the names of two great men of Banu Umayyah, the first of whom was known
for his strength of character, capability, intelligence, wisdom and
decisiveness, and the second of whom took the path of justice, goodness, piety
and righteousness.
The
first was ‘Abd al-Malik ibn Marwan, whose mother was ‘A’ishah bint al-Mughirah
ibn Abi’l-’As ibn Umayyah, who was well-known for her strength of character,
resolution and intelligence. The second was ‘Umar ibn ‘Abd al-’Aziz
(radhiallahu anhu), the fifth of the khulafa’
al-rashidun, whose mother was Umm ‘Asim bint ‘Asim
ibn ‘Umar ibn al-Khattab, who was the most noble in character of the women of
her time. Her mother was the righteous worshipper of Allah (Subhanahu wa
ta’ala) whom ‘Asim saw was honest and truthful, and clearly following the right
path, when she refused to add water to the milk as her mother told her to,
because she knew that Allah (Subhanahu wa ta’ala) could see her.
If
we turn towards Andalusia, we find the brilliant, ambitious ruler ‘Abd
al-Rahman al-Nasir who, having started life as an orphan, went on to establish
an Islamic state in the West, to which the leaders and kings of Europe
surrendered and to whose institutes of learning the scholars and philosophers
of all nations came to seek knowledge. This state made a great contribution to
worldwide Islamic culture. If we were to examine the secret of this man’s
greatness, we would find that it lay in the greatness of his mother who knew
how to instil in him the dynamic spirit of ambition.
During
the ‘Abbasid period there were two great women who planted the seeds of
ambition, distinction and ascendancy in their sons. The first was the mother of
Ja’far ibn Yahya, who was the wazir of the khalifah Harun al-Rashid. The second was the mother of
Imam al-Shafi’i: he never saw his father who died whilst he was still a babe in
arms; it was his mother who took care of his education.
There
are many such examples of brilliant women in our history, women who
instil led in their sons nobility of character and the seeds of
greatness, and who stood behind them in everything they achieved of power and
status.
She
uses the best methods in bringing them up
The
intelligent Muslim woman understands the psychology of her children, and is
aware of their differences in attitudes and inclination. She tries to penetrate
their innocent world and plant the seeds of noble values and worthy
characteristics, using the best and most effective methods of parenting.
The
mother is naturally close to her children, and she endears herself to them so
that they will be open with her and will share their thoughts and feelings with
her. She hastens to correct them and refine their thoughts and feelings, taking
into account each child’s age and mental level. She plays and jokes with them
sometimes, complimenting them and letting then hear words of love, affection,
compassion and self-denial. Thus their love for her increases, and they will
accept her words of guidance and correction eagerly. They will obey her out of
love for her, for there is a great difference between sincere obedience that
comes from the heart, which is based on love, respect and trust, and insincere
obedience that is based on oppression, violence and force. The former is
lasting obedience, strong and fruitful, whilst the latter is shallow and
baseless, and will quickly vanish when the violence and cruelty reach extreme
levels.
She
demonstrates her love and affection for them
The
Muslim woman is not ignorant of the fact that her children need her warm lap,
deep love and sincere affection in order to develop soundly, with no
psychological problems, crises or complexes. This sound upbringing will fill
them with optimism, trust, hope and ambition. Thus the caring Muslim mother
demonstrates her love and affection for her children on every occasion,
flooding their lives with joy and happiness and filling their hearts with
confidence and security.
The
true Muslim woman is compassionate towards her children, for compassion is a
basic Islamic characteristic, one that was encouraged by the Prophet
(sallallahu ‘alayhi wa sallam) in word and deed as Anas (radhiallahu anhu)
tells us:
“I
never saw anyone who was more compassionate towards children than Allah’s
Messenger (sallallahu ‘alayhi wa sallam). His son Ibrahim was in the care of a
wet-nurse in the hills around Madinah. He would go there, and we would go with
him, and he would enter the house, pick up his son and kiss him, then come
back.”4
The
Prophet’s compassion and love towards Muslim children included little ones at
play. He would flood them with his compassion and affection. Anas (radhiallahu
anhu) reported that whenever the Prophet (sallallahu ‘alayhi wa sallam) passed by
a group of boys he would smile fondly and greet them.5
An
example of the Prophet’s enduring wisdom with regard to the upbringing of
children is the hadith:
“He
is not one of us who does not show compassion to our little ones and recognize
the rights of our elders.”6
Abu
Hurayrah (radhiallahu anhu) narrated that the Prophet (sallallahu ‘alayhi wa
sallam) kissed al-Hasan ibn ‘Ali. Al-Aqra’ ibn Habis said, “I have ten children
and I have never kissed any of them.” The Prophet (sallallahu ‘alayhi wa
sallam) said: “He who does not show mercy will not be shown mercy.”7
The
Prophet (sallallahu ‘alayhi wa sallam), this great educator, always sought
to instil the quality of mercy and compassion in
people’s hearts, and to awaken their potential for love and affection, which
are the most basic of human characteristics.
One
day a Bedouin came and asked the Prophet (sallallahu ‘alayhi wa sallam), “Do
you kiss your sons? We do not.” The Prophet (sallallahu ‘alayhi wa sallam)
said, “What can I do for you if Allah (Subhanahu wa ta’ala) has removed mercy
from your heart?”8
‘A’ishah
(radhiallahu anha) reported:
“Whenever
Fatimah (radhiallahu anha) came into the room, the Prophet
(sallallahu ‘alayhi wa sallam) would stand up, welcome her, kiss her and offer
her his seat, and whenever he came into the room, she would stand up, take his
hand, welcome him, kiss him and offer him her seat. When she came to see him
during his final illness, he welcomed her and kissed her.”9
The
Prophet (sallallahu ‘alayhi wa sallam) praised the women of Quraysh, because
they were the most compassionate of women towards their children, the most
concerned with raising them properly and making sacrifices for them, in
addition to taking good care of their husbands. This may be seen in the words
narrated by Bukhari from Abu Hurayrah (radhiallahu anhu), who said:
“I
heard Allah’s Messenger (sallallahu ‘alayhi wa sallam) say: ‘The women of
Quraysh are the best women ever to ride camels. They are compassionate towards
their children and the most careful with regard to their husbands’ wealth”10
In
the light of this guidance, the true Muslim woman cannot be stern towards her
children and treat them in a rough or mean fashion, even if it is her nature to
be grim and reserved, because this religion, with its enlightenment and
guidance, softens hearts and awakens feelings of love and affection. So our
children are a part of us, going forth into the world, as the poet Hittan ibn
al-Mu’alla said:
“Our
children are our hearts, walking among us on the face of the earth, if even a
little breeze touches them, we cannot sleep for worrying about them.”11
Parents
should be filled with love, affection and care, willing to make sacrifices and
do their best for their children. Undoubtedly the wealth of emotion
that the Muslim mother feels for her children is one of the greatest causes of
her happiness in life. This is something which has been lost by Western women,
who are overwhelmed by materialism and exhausted by the daily grind of work,
which has caused them to lose the warmth of family feelings. This was vividly
expressed by Mrs. Salma al-Haffar, a member of the Syrian women’s movement,
after she had visited America:
“It
is truly a shame that women lose the most precious thing that nature12 has
given them, i.e. their femininity, and then their happiness, because the
constant cycle of exhausting work has caused them to lose the small paradise
which is the natural refuge of women and men alike, one that can only flourish
under the care of a mother who stays at home. The happiness of individuals and
society as a whole is to be found at home, in the lap of the family; the family
is the source of inspiration, goodness and creativity.”13
She
treats her sons and daughters equally
The
wise Muslim woman treats all her children fairly and equally. She does not
prefer one of them over another in any way, because she knows that Islam
forbids such actions on the part of the parents, and because of the negative
psychological impact that this may have over the child whose sibling is
preferred over him. The child who feels that he is not treated equally with his
brothers and sisters will grow up with complexes and anxiety, eating his heart
out with jealousy and hatred. In contrast, the child who grows up feeling that
he and his siblings are treated equally will grow up healthy and free from
jealousy and hatred; he will be content, cheerful, tolerant and willing to put
others before himself. This is what Islam requires of parents and urges them to
do.
Bukhari,
Muslim and others report that the father of al-Nu’man ibn Bashir (radhiallahu
anhu) brought him to the Prophet (sallallahu ‘alayhi wa sallam) and said, “I
have given this son of mine a slave I have.” The Prophet (sallallahu ‘alayhi wa
sallam) said, “Have you given each of your children the same?” He said, “No.”
The Prophet (sallallahu ‘alayhi wa sallam) told him, “Then take the slave
back.”
According
to another report:
“The
Prophet (sallallahu ‘alayhi wa sallam) asked, ‘Have you done the same for all
your children?’ [My father] said, ‘No,’ so the Prophet (sallallahu ‘alayhi wa
sallam) said, ‘Fear Allah (Subhanahu wa ta’ala) and treat all of your children
equally.’”
According
to a third report:
“The
Prophet (sallallahu ‘alayhi wa sallam) asked, ‘O Bishr, do you have any other
children?’ He said, ‘Yes.’ The Prophet (sallallahu ‘alayhi wa sallam) asked,
‘Will you give a similar gift to each of them?’ He said, ‘No.’ So the Prophet
(sallallahu ‘alayhi wa sallam) said, ‘Do not ask me to witness this, because I
do not want to witness unfairness.’ Then he added, ‘Would you not like all your
children to treat you with equal respect?’ [Bishr] said, ‘Of course.’ The
Prophet (sallallahu ‘alayhi wa sallam) told him, ‘So do not do it.’” 14
So
the Muslim woman who truly fears Allah (Subhanahu wa ta’ala) treats all her
children with equal fairness, and does not favour one above the other in giving
gifts, spending money on them, or in the way she treats them. Then all of them
will love her, will pray for her and will treat her with kindness and respect.
She
does not discriminate between sons and daughters her affection and care
The
true Muslim woman does not discriminate between her sons and daughters in her
affection and car, as do some women who are not free from the effects of
a jahili mentality. She is fair to all her children,
boys and girls alike, and cares for them all with compassion and love. She
understands that children are a gift from Allah (subhanahu wa
ta’ala) and that Allah’s (Subhanahu wa ta’ala) gift, be it of sons or
daughters, cannot be rejected or changed:
( .
. . He bestows [children] male or female according to His Will [and Plan], or
He bestows both males and females, and He leaves barren Whom He will: for He is
full of knowledge and power.) (Qur’an 42:49-50)
The
Muslim woman who is truly guided by her religion does not forget the great
reward that Allah (Subhanahu wa ta’ala) has prepared for the one who brings up
daughters and takes care of them properly, as is stated in numerous sahih hadith, for example the hadith narrated by Bukhari
from ‘A’ishah (radhiallahu anha) in which she says:
“A
woman came to me with her two daughters and asked me (for charity). She found
that I had nothing except for a single date, which I gave to her. She took it
and divided it between her two daughters, and did not eat any of it herself,
then she got up and left with her daughters. The Prophet (sallallahu ‘alayhi wa
sallam) came in and I told him what had happened.
The
Prophet (sallallahu ‘alayhi wa sallam) said, “Whoever is tested with daughters
and treats them well, they will be for him a shield against the Fire of Hell.”15
According
to another report narrated by Muslim from ‘A’ishah (May Allah be pleased with
her), she said:
“A
poor woman came to me carrying her two daughters. I gave her three dates to
eat. She gave each child a date, and raised the third to her own mouth to eat
it. Her daughters asked her to give it to them, so she split the date that she
had wanted to eat between them. I was impressed by what she had done, and
told Allah’s Messenger (sallallahu ‘alayhi wa sallam) about it. He said,
“Allah (Subhanahu wa ta’ala) has decreed Paradise for her because of it,” or,
“He has saved her from Hell because of it.”16
Abu
Hurayrah (radhiallahu anhu) reported that the Prophet (sallallahu ‘alayhi wa
sallam) said:
“Whoever
has three daughters, and shelters them, bearing their joys and sorrows with
patience, Allah (Subhanahu wa ta’ala) will admit him to Paradise by virtue of
his compassion towards them.” A man asked, “What if he has only two, O
Messenger of Allah?” He said, “Even if they are only two.” Another man asked,
“What if he has only one, O Messenger of Allah?” He said, “Even if he has only
one.”17
Ibn
‘Abbas (radhiallahu anhu) said:
“
Allah’s Messenger (sallallahu ‘alayhi wa sallam) said: ‘Whoever had a daughter
born to him, and he did not bury her alive or humiliate her, and he did not
prefer his son over her, Allah (Subhanahu wa ta’ala) will admit him to Paradise
because of her.”18
The
Prophet’s compassion extended to females, and included sisters as well as
daughters, as is seen in the hadith narrated by Bukhari in al-Adab al-Mufradfrom
Abu Sa’id al-Khudri, who said:
“The
Prophet (sallallahu ‘alayhi wa sallam) said: ‘There is no-one who has three
daughters, or three sisters, and he treats them well, but Allah (Subhanahu wa
ta’ala) will admit him to Paradise.”19
According
to a report given by al-Tabarani, the Prophet (sallallahu ‘alayhi wa sallam)
said:
“There
is no one among my ummah who has three daughters, or three sisters,
and he supports them until they are grown up, but he will be with me in
Paradise like this -” and he held up his index and middle fingers together.20
No
wise mother complains about bringing up daughters, or prefers her sons over
them, if she listens to the teachings of the Prophet (sallallahu ‘alayhi wa
sallam) which raise the status of daughters and promise Paradise as wide as
heaven and earth and the company of the Prophet (sallallahu ‘alayhi wa sallam)
to the one who brings them up and treats them properly!
In
the Muslim family, and in the true Islamic society, girls are protected, loved
and respected. In the warm bosom of her parents -especially her mother - a girl
will always find protection and care, no matter how long she stays in the home
of her parents, brothers or other family members who should support her,
whether she is married or not. Islam has guaranteed girls a life of protection,
pride and support, and has spared them from a life of humiliation, need, want
and having to earn a living, such as is the lot of women living in societies
that have gone astray from the guidance of Allah (subhanahu wa
ta’ala). In those countries, a girl barely reaches the age of eighteen
before she leaves the comfort of her parents’ home to face the hardships of a
life filled with difficulties and risks at the time when she is most in need of
protection, compassion and care.
There
is a huge difference between the laws of Allah (subhanahu wa
ta’ala) which came to bring happiness to mankind, and the imperfect man-made
laws which cause nothing but misery.
It
comes as no surprise that in the West, as a result of these materialistic laws,
we see armies of promiscuous young men and hordes of unfortunate, miserable,
unmarried young mothers, the numbers of which are increasing exponentially day
by day.
She
does not pray against her children
The
wise Muslim woman does not pray against her own children, heeding the words of
the Prophet (sallallahu ‘alayhi wa sallam) who forbade such prayers lest they
be offered at a time when prayers are answered. This was stated in the lengthy
hadith narrated by Jabir in which the Prophet (sallallahu ‘alayhi wa sallam)
said:
“Do
not pray against yourselves, or against your children, or against your wealth,
in case you say such words at a time when Allah (Subhanahu wa ta’ala) will
answer your prayer.”21
Praying
against one’s own children is not a good habit. No mother does so at a time of
anger, but she will regret it later on after she has calmed down. I do not
think that a mother who has truly sought the guidance of Islam would lose her
mind and her equilibrium to such an extent that she would pray against her own
children, no matter what they did. Such a woman would not allow herself to
indulge in something that is done only by foolish, hot-tempered women.
She
is alert to everything that may have an influence on them
The
smart Muslim mother keeps her eyes open as far as her children are concerned.
She knows what they are reading and writing, the hobbies and activities they
peruse, the friends they have chosen, and the places they go to in their free
time. She knows all of this without her children feeling that she is watching
them. If she finds anything objectionable in their hobbies, reading-materials,
etc., or if she sees them hanging around with undesirable friends, or going to
unsuitable places, or taking up bad habits such as smoking, or wasting time and
energy on haram games
that teach them to get used to trivialities, she hastens to correct her
children in a gentle and wise manner, and persuades them to return to the
straight and narrow. The mother is more able to do this than the father,
because she spends much more time with the children, and they are more likely
to open up and share their thoughts and feelings with her than with their
father. Hence it is quite clear that the mother has a great responsibility to
bring up her children properly and form their characters in a sound fashion, in
accordance with Islamic principles, values and traditions.
Every
child is born in a state of fitrah (the natural, good, disposition of mankind),
and it is the parents who make him into a Jew, a Christian or a Magian, as the
Prophet (sallallahu ‘alayhi wa sallam) said in the sahih hadith narrated by Bukhari.
There
is no secret about the enormous impact the parents have on the personality and
psychological development of their child from the earliest years until the
child attains the age of reason.
The books
that children read should open their minds and form their personalities well,
giving them the highest examples to follow; they should not corrupt their minds
and extinguish the light of goodness in their souls.
Hobbies
should help to develop the positive aspects of a child’s nature and reinforce
good tastes, not encourage any negative tendencies.
Friends
should be of the type that will lead one to Paradise, not to Hell; they should
influence a child in a positive way and encourage him to do good, to strive to
improve himself and to succeed, not drag him down into sin, disobedience and
failure. How many people have been brought to the slippery slope of destruction
and perdition by their friends, whilst their mothers and fathers were unaware
of what was to their own children! How wise are the words of the poet ‘Adiyy
ibn Zayd al-’Ibadi concerning friends:
“If
you are among people, then make friends with the best of them.
Do
not make friends with the worst of them lest you become as bad as he is.
Do
not ask about the man, but ask about his friends, for every person is
influenced by his friends.”22
The
true Muslim mother takes notice of her children’s books, magazines, hobbies,
school, teachers, clubs, media interests, and everything that may have an
impact on their personalities, minds, souls and faith. She intervenes when
necessary, either to encourage or to put a stop to something, so that the
children’s upbringing will not be affected by corruption or sickness.
Successful
upbringing of children depends on a mother who is alert and intelligent, and
understands her responsibility towards her children, so that she does a good
job and raises children who will be a boon to their parents and society in
general. Families that fail to raise their children properly usually do so
because the mother does not understand her responsibility towards her children,
so she neglects them and they become a source of evil and a torment to their
parents and others.
Children
would not become a source of evil if their parents, especially the mother, knew
their responsibility and took it seriously.
She
instils good behaviour and attitudes in them
The
Muslim woman tries hard to instil in her children’s
hearts the best qualities, such as loving others, upholding the ties of
kinship, caring for the weak, respecting elders, showing compassion to little
ones, deriving satisfaction from doing good, being sincere in word and deed,
keeping promises, judging fairly, and all other good and praiseworthy
characteristics.
The
wise Muslim woman knows how to reach her children’s hearts
and instil these worthy qualities, using the best and
most effective methods, such as setting a good example, coming down to their
level, treating them well, encouraging them, advising and correcting them, and
being compassionate, kind, tolerant, loving, and fair. She is gentle without
being too lenient, and is strict without being harsh. Thus the children receive
a proper upbringing, and grow up open-minded, mature, righteous, sincere, good,
able to give and prepared to make a constructive contribution in all aspects of
life. Not surprisingly, the Muslim mother’s upbringing produces the best
results, for she is the first school and the first teacher, as the poet said:
“The
mother is a school: if you prepare her properly, you will prepare an entire
people of good character, The mother is the first teacher, foremost among them,
and the best of teachers.”23
__________________
__________________
Footnotes:
1. (Bukhari and Muslim), See Sharh al-Sunnah, 10/61,
Kitab al-imarah wa’l-qada’, bab al-ra’i mas’ul ‘an ri’atihi.
2. Reported
by Bukhari in al-Adab al-Mufrad, 1/371, bab husn al-khulq.
3. Reported
by Ahmad, 2/187, and by Abu Dawud with a hasan isnad, 1/193, Kitab al-salat,
bab mata yu’mar al-ghulam bi’l-salat
4. Sahih
Muslim, 15/75, Kitab al-fada’il, bab rahmatihi (r) wa tawadu’ihi.
5. (Bukhari
and Muslim), See Sharh al-Sunnah, 12/264, Kitab al-isti’dhan, bab al-taslim
‘ala’l-subyan.
6. Reported
by Ahmad, 2/185, and by al-Hakim, 1/62, Kitab al-iman; its isnad is sahih.
7. (Bukhari
and Muslim), Sharh al-Sunnah, 13/34, Kitab al-birr wa’l-silah, bab rahmah
al-walad wa taqbilihi.
8. Fath
al-Bari, 10/426, Kitab al-adab, bab rahmah al-walad wa taqbilihi.
9. See
Fath al-Bari, 8/135, Kitab al-maghazi, bab maraduhu (r) wa wafatuhu; Abu Dawud,
4/480, Kitab al-adab, bab ma ja’a fi’l-qiyam.
10. Fath al-Bari,
6/472, Kitab ahadith al-anbiya’, bab qawlihi ta’ala, 45-48 min Al ‘Imran.
11. Abu Tammam,
al-Hamasah, 1/167.
12. In fact it is Allah
Who gives these things, not nature. This expression is one of the effects of
Westernization. [Author]
13. From an article by
Salma al-Haffar in the Damacus newspaper al-Ayyam, 3/9/1962.
14. (Bukhari and
Muslim), See Sharh al-Sunnah, 8/296, Kitab al-’ataya wa’l-hadaya, bab al-ruju’
fi hibbah al-walad wa’l-taswiyyah bayna al-awlad fi’l-nahl.
15. (Bukhari and
Muslim), See Sharh al-Sunnah, 6/187, Kitab al-zakah, bab fadl al-sadaqah
‘ala’l-awlad wa’l-aqarib.
16. Sahih Muslim,
16/179, Kitab al-birr wa’l-silah, bab al-ihsan ila’l-banat.
17. Reported by Ahmad,
2/335 and al-Hakim, 4/176, Kitab al-birr wa’l-silah. He said: its isnad is
sahih.
18. Reported by
al-Hakim in al-Mustadrak 4/177, Kitab al-birr wa’l-silah. He said: its isnad is
sahih.
19. Reported by Bukhari
in al-Adab al-Mufrad, 1/162, bab man ‘ala thalatha ihkawat.
20. Reported by
al-Tabarani in al-Awsat with two isnads; the narrators of the first isnad are
rijal al-sahih. See Majma’ al-Zawa’id, 8/157.
21. Sahih Muslim,
18/139, Kitab al-zuhd, bab hadith Jabir al-tawil.
22. See Adiyy ibn Zayd
al-’Ibadi: al-Sha’ir al-Mubtakir, by the author, pp. 171-172.
23. Diwan Hafiz
Ibrahim, 282. Published by Dar al-Kutub al-Misriyyah.
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