The IDEAL MUSLIMAH
The True Islamic Personality of the Muslim Woman
as Defined in the Qur'an and Sunnah
Dr. Muhammad Ali Al-Hashimi
Translated by Nasiruddin Al-Khattab
Published by International Islamic Publishing House

Chapter 10: The Muslim Woman and Her Community/Society
Introduction
When it comes to Islamic duties, the Muslim woman is just like a man: she
has a mission in life, and so she is required to be as effective, active and
social as her particular circumstances and capabilities allow, mixing with
other women as much as she can and dealing with them in accordance with the
worthy Islamic attitudes and behaviour that distinguish her from other
women.
Wherever the Muslim woman is found, she becomes a beacon of guidance, and a
positive source of correction and education, through both her words and her
deeds.
The Muslim woman who has been truly guided by the Qur'an and Sunnah has a
refined social personality of the highest degree, which qualifies her to
undertake her duty of calling other women to Islam, opening their hearts and
minds to the guidance of this great religion which elevated the status of
women at a remarkably early stage in their history and furnished them with a
vast range of the best of characteristics which are outlined in the Qur'an
and Sunnah. Islam has made the acquisition of these characteristics a
religious duty for which a person will be rewarded, and will be called to
account if he or she fails to attain them. These texts succeeded in making
the personality of the woman who is sincere towards Allah (SWT) into a
brilliant example of the decent, chaste, polite, God-fearing, refined,
sociable woman.
The Muslim woman who understands the teachings of Islam stands out in every
women's gathering she attends, as she demonstrates the true values of her
religion and the practical application of those values by her attaining of
those worthy attributes. The make-up of her distinct social character
represents a huge store of those Islamic values, which can be seen in her
social conduct and dealings with people. From this rich, pure source, the
Muslim woman draws her own customs, habits and ways of dealing with others
and she cleanses her soul and forms her own Muslim, social personality from
the same source.

She chooses the work that suits
her feminine nature
Islam has spared women the burden of having to work to earn a living, and
has made it obligatory on her father, brother, husband or other male
relative to support her. So the Muslim woman does not seek work outside the
home unless there is pressing financial need due to the lack of a relative
or spouse to maintain her honourably, or her community needs her to work in
a specialised area such as befits her feminine nature and will not
compromise her honour or religion.
Islam has made it obligatory for a man to spend on his family, and has given
him the responsibility of earning the costs of living, so that his wife may
devote herself being a wife and mother, creating a joyful and pleasant
atmosphere in the home and organising and running its affairs.
This is the Islamic view of woman and the family, and this is the Islamic
philosophy of marriage and family life.
The Western philosophy of women's role, the home, the family and children is
based on the opposite of this. When a girl reaches a certain age - usually
seventeen years old - neither her father, her brother nor any of her male
relatives are obliged to support her. She has to look for work to support
herself, and to save whatever she can to offer to her future husband. If she
gets married, she has to help her husband with the expenses of the home and
children. When she gets old, if she is still able to earn, she must continue
to work to earn a living, even if her children are rich.
No doubt the wise Muslim woman understands the huge difference between the
position of the Muslim woman and the position of women in the West. The
Muslim woman is honoured, protected, and guaranteed a decent living; the
Western woman works hard and is subjected to exhaustion and humiliation,
especially when she reaches old age.
Since the end of the last century, Western thinkers have continually
complained about the plight of Western women. They have warned their people
about the impending collapse of Western civilization, due to women's going
out to work, the disintegration of the family and the neglect of the
children.
The great Islamic da`i Dr. Mustafa al-Siba`i, may Allah have mercy on him,
collected a number of comments by Western thinkers in his book Al-mar'ah
bayna al-fiqh wa'l-qanun (Woman between fiqh and law). These comments
reflect the severe anger and deep anguish felt by those thinkers when they
see how low the position of women in the West has become. We wilook here at
a few of these comments that give a vivid impression of the state of women
in the West.
The French economic philosopher Jules Simon said: "Women have started to
work in textile factories and printing presses, etc. . .. The government is
employing them in factories, where they may earn a few francs. But on the
other hand, this has utterly destroyed the bases of family life. Yes, the
husband may benefit from his wife's earnings, but apart from that, his
earnings have decreased because now she is competing with him for work."
He also commented: "There are other, higher-class women, who work as
book-keepers or store-keepers, or who are employed by the government in the
field of education. Many of them work for the telegraph service, the post
office, the railways or the Bank of France, but these positions are taking
them away from their families completely."299
"A woman must remain a woman, because with this quality she can find
happiness or bring it to others. Let us reform the position of women, but
let us not change them. Let us beware of turning them into men, because that
would make them lose much, and we would lose everything. Nature300 has done
everything perfectly, so let us study it and try to improve it, and let us
beware of anything that could take us away from its laws."301
The famous English writer Anna Ward said: "It is better for our daughters to
work as servants in houses or like servants at home. This is better, and
less disastrous than letting them work in factories, where a girl become
dirty and her life is destroyed. I wish that our country was like the lands
of the Muslims, where modesty, chastity and purity are like a garment.
Servants and slaves there live the best life, where they are treated like
the children of the house and no-one harms their honour. Yes, it is a source
of shame for England that we make our daughters examples of promiscuity by
mixing so much with men. Why do we not try to pursue that which makes a girl
do work that agrees with her natural temperament, by staying at home, and
leaving men's work for the men, to keep her honour safe."302
The Western woman envies the Muslim woman, and wishes that she could have
some of the rights, honour, protection and stability that the Muslim woman
enjoys. There are many proofs of this, some of which have been quoted above
(see p 86 of orig.). Another example is the comment of an Italian student of
law at Oxford University, after she had heard something of the rights of
women in Islam and how Islam gave women all kinds of respect by sparing her
the obligation to earn a living so that she may devote herself to caring for
her husband and family. This Italian girl said: "I envy the Muslim woman,
and wish that I had been born in your country."303
This reality sunk into the minds of the leaders of the women's movement in
the Arab world, especially those who were reasonable and fair. Salma
al-Haffar al-Kazbari, who visited Europe and America more than once,
commented in the Damascus newspaper al-Ayyam (September 3, 1962), in
response to Professor Shafiq Jabri's remarks on the misery of the American
woman in his book Ard al-sihr (The land of magic):
"The well-travelled scholar noted, for example, that the Americans teach
their children from a very early age to love machines and heroism in their
games. He also remarked that the women have started to do men's work, in car
factories and street-cleaning, and he felt sorry for the misery of the woman
who spends her youth and her life doing something that does not suit her
feminine nature and attitude. What Professor Jabri has to say made me feel
happy, because I came back from my own trip to the United States five years
ago, feeling sorry for the plight of women to which they have been drawn by
the currents of blind equality. I felt sorry for their struggle to earn a
living, for they have even lost their freedom, that absolute freedom for
which they strived for so long. Now they have become prisoners of machines
and of time. It is too difficult to go back now, and unfortunately it is
true that women have lost the dearest and best things granted to them by
nature, by which I mean their femininity, and their happiness. Continuous,
exhausting work has caused them to lose the small paradise which is the
natural refuge of men and women alike. Children cannot grow and flourish
without the presence of a woman who stays at home with them. It is in the
home and in the bosom of the family that the happiness of society and
individuals rests; the family is the source of inspiration, goodness and
genius."
Throwing women into the battlefield of work, where they must compete with
men to take their place or share their positions, when there is no need to
do so and the interests of society as a whole do not require it, is indeed a
grave mistake. It is a great loss that nations and peoples suffer from at
times of decline, tribulation and error. The Muslim woman who is guided by
the Qur'an and Sunnah does not accept to be thrown into that battlefield,
and refuses to become some cheap commodity that is fought over by the greedy
capitalists, or some gaudy doll whose company is enjoyed by immoral
so-called men. She rejects, with fierce pride, that false "progress" that
calls for women to come out uncovered, almost naked and adorned with make
up, to work alongside men in offices. With this wise, balanced, honourable
attitude, she is in fact doing a great service to her society and nation, by
calling for an end to this ridiculous competition of women with men in the
workplace, and the resulting corruption, neglect of the family, and waste of
money. This is the best good deed a woman can do, as was reflected by the
comments of the ruler of North Korea to the Women's Union conference held in
his country in 1981:
"We make women enter society, but the reason for that is definitely not a
lack of workers. Frankly speaking, the burden borne now by the state because
of women's going out is greater than any benefits that may result from
women's going out to work. . . So why do we want women to go out and be
active in society? Because the main aim is to make women become
revolutionary, so that they will become part of the working class through
their social activity. Our party encourages women to go out and be active in
revolutiwomen and making them part of the working class, no matter how great
a burden this places on the state."
No doubt the truly-guided Muslim woman knows exactly where she stands when
she realises the great difference between the laws of Islam and the laws of
jahiliyyah. So she chooses the laws of Allah (SWT), and does not pay any
attention to the nonsense calls of jahiliyyah that come from here and there
every so often:
      ( Do they then seek a judgement of [the Days of] Ignorance? But who,
for a people whose faith is assured, can give better judgement than Allah?)
(Qur'an 5:50)
She does not imitate men
The Muslim woman who is proud of her Islamic identity does not imitate men
at all, because she knows that for a woman to imitate men, or a man to
imitate women, is forbidden by Islam. The wisdom and eternal law of Allah
(SWT) dictate that men have a character distinct from that of women, and
vice versa. This distinction is essential for both sexes, because each of
them has its own unique role to play in life. The distinction between the
basic functions and roles of each sex is based on the differences in
character between them; in other words, men and women have different
characters and personalities.
Islam put things in order when it defined the role in life of both men and
women, and directed each to do that for which they were created. Going
against this divinely-ordained definition is a rebellion against the laws of
nature according to which Allah (SWT) created man, and is a distortion of
the sound, original nature of man. This is surely abhorrent to both sexes,
and nothing is more indicative of this than the fact that women despise
those effeminate men who imitate women, and men despise those coarse, rough
women who act like men. The universe cannot be cultivated and populated
properly, and humanity cannot achieve true happi, unless the sexes are
clearly differentiated, so that each may appreciate and enjoy the unique
character of the other, and both may work together to achieve those aims.
For all these reasons, Islamic teachings issue a severe and clear warning to
men who imitate women and women who imitate men.
Ibn `Abbas (RAA) said:
      "The Messenger of Allah (PBUH) cursed the men who act like women and
the women who act like men."304
In another report, Ibn `Abbas said:
      "The Prophet (PBUH) cursed men who act effeminate and women who act
like men, and said, `Expel them from your houses.' The Prophet (PBUH)
expelled So-and-so [a man], and Abu Bakr expelled So-and-so [a woman]."305
Abu Hurayrah (RAA) said:
      "The Messenger of Allah (PBUH) cursed the man who dresses like a
woman and the woman who dresses like a man."306
When the Muslims were in good shape, governed by the shari`ah of Allah (SWT)
and guided by the light of Islam, there was no trace of this problem of men
and women resembling one another. But nowadays, when the light of Islam has
dimmed in our societies, we find many young girls wearing tight,
body-hugging trousers and unisex shirts, with uncovered heads and arms, who
look like young men; and we find effeminate men, wearing chains of gold
around their necks that dangle on their bare chests, and with long flowing
hair that makes them look like young women. It is very difficult to tell the
difference between them.
These shameful scenes, that may be seen in some Islamic countries that have
been overcome by al-ghazw al-fikri (intellectual colonialism) and whose
youth are spiritually defeated, are alien to the Islamic ummah and its
values and customs. They have come to us from both the corrupt West and
faithless East, which have been overwhelmed by waves of hippies,
existentialism, frivolity and nihilism, and other deviant ideas that have
misguided humanity and caused great suffering, as they have led people far
away from their true, sound nature (fitrah) and distorted them, bringing the
worst problems and diseases to those people as a result.
We have also suffered from the fall-out of all this, which overtook the
lives of men and women who deviated from the guidance of Allah (SWT) in some
Muslim countries after the collapse of the khilafah and the disintegration
of the ummah. Many Islamic values were lost, and these deviant men and women
became alienated from the ummah, rebelling against its true, original values
and distinct character.
She calls people to the truth
The true Muslim woman understands that mankind was not created in vain, but
was created to fulfil a purpose, which is to worship Allah (SWT):
      ( I have only created Jinns and men, that they may serve Me.)
(Qur'an 51:56)
Worshipping Allah (SWT) may be done through any positive, constructive
action undertaken to cultivate and populate the world, to make the word of
Allah (SWT) supreme on earth, and to apply His laws in life. All of these
constitute part of that truth to which Muslim men and women are required to
call people.
Hence the true Muslim woman is aware of her duty to call as many other women
as possible to the truth in which she believes, seeking thereby the great
reward which Allah (SWT) has promised those who sincerely call others to the
truth, as the Prophet (PBUH) said to `Ali (RAA):
      "By Allah (SWT), if Allah (SWT) were to guide just one man through
you it would be better for you than red camels."307
A good word which the Muslim woman says to other women who are careless
about matters of religion, or to a woman who has deviated from the guidance
of Allah (SWT), will have an effect on them, and will come back to the
sister who calls others to Allah (SWT) with a great reward that is worth
more than red camels, which were the most precious and sought-after wealth
among the Arabs at that time. In addition, a reward like that of the ones
who are guided at her hands will also be given to her, as the Prophet (PBUH)
said:
      "Whoever calls people to the truth will have a reward like that of
those who follow him, without it detracting in the least from their
reward."308
The Muslim woman does not think little of whatever knowledge she has if she
is calling other women to Allah (SWT). It is sufficient for her to convey
whatever knowledge she has learned, or heard from other peoples' preaching,
even if it is just one ayah from the Book of Allah (SWT). This is what the
Prophet (PBUH) used to tell his Companions to do:
      "Convey (knowledge) from me even if it is just one ayah . . ."309
This is because whether or not a person is guided may depend on just one
word of this ayah which may touch her heart and ignite the spark of faith,
so that her heart and her life will be illuminated with the light of
guidance.
The Muslim woman who is calling others to Allah (SWT) does not spare any
effort in calling other women to the truth - and how great is the need for
this call in these times - seeking the pleasure of Allah (SWT) and spreading
awareness among those women who were not fortunate enough to receive this
teaching and guidance previously, and thus proving that she likes for her
sister what she likes for herself. These are the characteristics of the
woman who calls others to Allah (SWT), that distinguish her from ordinary
women. They are noble, worthy characteristics that were highly praised and
encouraged by the Prophet (PBUH):
      "May Allah (SWT) make his face shine, the one who hears something
from us and conveys it as he hears it, for perhaps the one to whom it is
conveyed will understand it better than the one who conveyed it."310
The Muslim woman who is truly guided by the Qur'an and Sunnah is like a
lighted lamp that shows travellers the way on the darkest night. She cannot
conceal her light from her sisters who are stumbling in the darkness when
she has seen the great reward that Allah (SWT) has prepared for true,
sincere callers to the truth.
She enjoins what is good and
forbids what is evil
The duty of enjoining what is good and forbidding what is evil (al-amr
bi'l-ma`ruf wa'l-nahy `an al-munkar) is not confined only to men; it applies
equally to men and women, as is stated in the Qur'an:
      ( The Believers, men and women, are protectors, one of another: they
enjoin what is just, and forbid what is evil: they observe regulprayers,
practice regular charity, and obey Allah and His Messenger. On them will
Allah pour His Mercy: for Allah is Exalted in Power, Wise.) (Qur'an 9:71)
Islam gave women a high social standing when it gave her this great social
responsibility of enjoining what is good and forbidding what is evil. For
the first time in history, women were to be the ones issuing instructions,
whereas everywhere else except in Islam they had been the ones to receive
instructions
In response to this responsibility, which in fact is a great honour, the
Muslim woman rises up to carry out the duty of enjoining what is good and
forbidding what is evil, within the limits of what suits her feminine
nature. Within the limits of her own specialised field, she confronts evil -
which is no small matter in the world of women - whenever she sees it, and
she opposes it with reason, deliberation, wisdom and a clever, good
approach. She tries to remove it with her hand, if she is able to and if
doing so will not lead to worse consequences. If she cannot remove it by her
actions, then she speaks out to explain what is right, and if she is not
able to do so, then she opposes it in her heart, and starts to think of ways
and means of opposing and eradicating it. These are the means of opposing
evil that were set out by the Prophet (PBUH):
"Whoever of you sees an evil action, let him change it with his hand, and if
he is not able to do so, then with his tongue, and if he is not able to do
so, then with his heart - and that is the weakest of faith."311
When the alert Muslim woman undertakes this duty of enjoining what is good
and forbidding what is evil, she is in effect being sincere towards her
wayward or negligent Muslim sisters, for religion is sincerity (or sincere
advice), as the Prophet (PBUH) explained most eloquently when he summed up
Islam in one word: nasihah. If that is indeed the case, then the Muslimwoman
has no option but to enjoin what is good and forbid what is wrong, in order
to fulfil the definition of sincerity as stated by the Prophet (PBUH):
      "Religion is sincerity (nasihah)." We asked, "To whom?" He said, "To
Allah (SWT), to His Book, to His Messenger, and to the leaders of the
Muslims and their common folk."312
The Muslim woman's speaking out to offer nasihah and to enjoin what is good
and forbid what is evil in women's circles will lead to the correction of
many unIslamic customs, traditions and habits that are prevalent among some
women. How many such practices there are among women who neglect or deviate
from Islam; the Muslim woman who confronts these customs and explains the
correct Islamic point of view is doing the best thing she can for her
society and ummah, and she is one of the best of people:
      A man stood up whilst the Prophet (PBUH) was on the minbar and
asked: "O Messenger of Allah, which of the people is the best?" He said,
"The best of the people are those are most well-versed in Qur'an, those who
are most pious, those who most enjoin what is good and forbid what is evil,
and those who are most respectful towards their relatives."313
The alert Muslim woman is a woman with a mission. She never remains silent
about falsehood or fails to uphold the truth or accepts any deviation. She
always strives to benefit her sisters in the Muslim community, and save them
from their own shortcomings, backwardness, ignorance and deviations. She
undertakes her duty of enjoining what is good and forbidding what is evil,
in obedience to the command of Allah (SWT) and His Messenger, and to protect
herself from the punishment of Allah (SWT) which befalls those societies
where no voice is raised to enjoin what is good and forbid what is evil.
      When Abu Bakr (RAA) became the khalifah, he ascended the minbar,
praised Allah (SWT), then said, "O people, you recite the ayah, ( `O you who
believe! Guard your own souls: if you follow [right] guidance no hurt can
come to you from those who stray . . .') (Qur'an 5:105) and you are
misinterpreting it. Verily I heard the Prophet (PBUH) say: `Those people who
see some evil and do not oppose it or seek change will shortly all be
punished by Allah (SWT).'"314
The Muslim woman who is sincere in her Islam, whose faith is strong and
whose mind is open to the guidance of Islam, is always active in the cause
of goodness, enjoining what is good and forbidding what is evil, offering
sincere advice and reforming corrupt situations. She does not accept
negativity, passiveness, negligence or vacillation in herself, and never
accepts any compromise or deviance in matters of Islam and its rituals.
Religion and `aqidah are serious matters; it is no joke, and it is not
permitted to remain silent about any deviance or error in religious matters,
otherwise we will end up like the Jews, who earned Allah's wrath when they
vacillated and became careless with regard to their religion:
      "Among the people who came before you, the children of Israel, if
any one of them did wrong, one of them would denounce him so that he could
say that he had done his duty, but the next day he would sit and eat with
him as if he had never seen him do anything wrong the day before. When Allah
(SWT) saw this attitude of theirs, he turned the hearts of some of them
against others and cursed them by the tongue of Dawud and `Isa ibn Maryam,
because they disobeyed and persisted in excesses [cf. Qur'an 5:78]. By the
One in Whose hand is my soul, you must enjoin what is good and forbid what
is evil, and you must stay the hand of the wrongdoer and give him a stern
warning to adhere to the truth, otherwise Allah (SWT) will surely turn the
hearts of some of you against others, and curse you as He has cursed
them."315
She is wise and eloquent in her da`wah
The Muslim woman who seeks to call others to Allah (SWT) is eloquent and
clever in her da`wah, speaking wisely and without being pushy to those whom
she calls, and taking into account their intellectual levels and social
positions. With this wise and good preaching, she is able to reach their
hearts and minds, just as the Qur'an advises:
      ( Invite [all] to the Way of your Lord with wisdom and beautiful
preaching . . .) (Qur'an 16:125)
The sister who is calling others is careful not to be long-winded or boring,
and she avoids over-burdening her audience. She does not speak for too long,
or discuss matters that are difficult to understand. She introduces the idea
that she wants to convey in a brief and clear fashion, using attractive and
interesting methods, and presenting the information in stages, so that her
audience will understand it easily and will be eager to put their new
knowledge into practice. This is what the Prophet (PBUH) used to do in his
own preaching, as the great Sahabi `Abdullah ibn Mas`ud (RAA) tells us. He
used to preach a little at a time to the people, every Thursday. A man said
to him, "I wish that you would teach us every day." He said, "What prevents
me from doing so is the fact that I would hate to bore you. I show
consideration towards you by choosing a suitable time to teach you, just as
the Prophet (PBUH) used to do with us, for fear of making us bored."316
One of the most important qualities of the wise and eloquent da`iyah is that
she is gentle with the women she is calling. She is patient with the
slowness or inability to understand on the part of some of them, their
ignorance of many matters of religion, their repeated mistakes and their
many tedious questions, following the example of the master of all those men
and women who call others to the way of Allah (SWT) - the Prophet (PBUH) -
who was the supreme example of patience, kindness and open-heartedness. He
responded to questioners like a tolerant, caring guide and gently-correcting
teacher, never frustrated by their slowness to understand, or irritated by
their many questions and the need to repeat the same answers many times
until they understood and left him, content with the lesson they had
learned.
An example of this gentle approach is the account of the Sahabi Mu`awiyah
ibn al-Hakam al-Sulami (RAA), who said:
      "Whilst I was praying with the Prophet (PBUH), one of the men in the
congsneezed, so I said, `Yarhamuk Allah (may Allah have mercy on you).' The
people glared at me, so I said, `May my mother be bereft of me! What are you
staring at me like that for?' They began to strike their thighs with their
hands, and when I realised that they were telling me to be quiet, I fell
silent. The Prophet (PBUH), may my father and mother be sacrificed for him,
finished the prayer, and I have never seen a better teacher than he, before
or since. By Allah (SWT), he did not rebuke me or strike me or insult me. He
merely said, `This prayer should contain nothing of the everyday speech of
men; it is just tasbih, takbir and the recitation of Qur'an,' or words to
that effect. I said, `O Messenger of Allah, I am still very close to the
time of jahiliyyah (i.e., I am very new in Islam). Allah (SWT) has brought
us Islam, yet there are some among us who still go to soothsayers.' He said,
`Never go to them.' I said, `And there are some who are superstitious.' He
said, `That is just something that they imagine; it should not stop them
from going ahead with their plans.'"317
Another characteristic of the successful da`iyah, and one of the most
attractive and influential methods she can use, is that she does not
directly confront wrongdoers with their deeds, or those who are failing with
their shortcomings. Rather she is gentle in her approach when she addresses
them, hinting at their wrongdoing or shortcomings indirectly rather than
stating them bluntly, and asking them, gently and wisely, to rid themselves
of whatever bad deeds or failings they have. She is careful not to hurt
their feelings or put them off her da`wah. This wise, gentle approach is
more effective in treating social ills and moral and psychological
complaints, and it is the method followed by the Prophet (PBUH), as `A'ishah
(May Allah be pleased with her) said:
      "When the Prophet (PBUH) heard that someone had done something
wrong, he did not say `What is wrong withso-and-so that he says
(such-and-such)?' Rather, he would say, `What is wrong with some people that
they say such-and-such?. . ."318
Another important feature of the da`iyah, that will guarantee her success,
is that she speaks clearly to her audience and repeats her words without
boring them until she is certain that they have understood and that her
words have reached their hearts. This is what the Prophet (PBUH) used to do,
as Anas (RAA) said:
      "The Prophet (PBUH) used to repeat things three times when he spoke,
so that they would be understood. When he came to a people, he would greet
them with salam three times."319
`A'ishah (May Allah be pleased with her) said:
      "The speech of the Prophet was very clear. Everyone who heard it
understood it."320

299. Al-mar'ah bayna al-fiqh wa'l-qanun, 176.
300. This is an atheistic Western expression, which refers to "nature"
instead of Allah the Creator, after the West turned its back on religion.
[Author]
301. Al-mar'ah bayna al-fiqh wa'l-qanun, 178.
302. Al-mar'ah bayna al-fiqh wa'l-qanun, 179.
303. Al-mar'ah bayna al-fiqh wa'l-qanun, 181.
304. See Fath al-Bari, 10/332, Kitab al-libas, bab al-mutashabbihin
bi'l-nisa' wa'l-mutashabbihat bi'l-rijal.
305. See Fath al-Bari, 10/333, Kitab al-libas, bab ikhraj al-mutashabbihin
bi'l-nisa' min al-buyut.
306. A sahih hadith narrated by Abu Dawud, 4/86, Kitab al-libas, 31; Ibn
Hibban (13) 63, Kitab al-hizr wa'l-ibahah, bab al-la'n.
307. Fath al-Bari, 7/476, Kitab al-maghazi, bab ghazwah Khaybar. Sahih
Muslim, 16/227, Kitab al-'ilm, bab man sanna sunnah hasanah [??]
309. Fath al-Bari, 6/496, Kitab hadith al-anbiya', bab ma dhukira 'an Bani
Isra'il.
310. Reported by Tirmidhi, 5/34, in Kitab al-'ilm, 7; he said it is a hasan
sahih hadith.
311. Sahih Muslim, 2/22, Kitab al-iman, bab bayan kawn al-nahy 'an al-munkar
min al-iman.
312. Sahih Muslim, 2/37, Kitab al-iman, bab bayan an al-din nasihah.
313. Reported by Ahmad and al-Tabarani; the men of their isnads are thiqat.
See Majma' al-Zawa'id, 7/263, Bab fi ahl al-ma'ruf wa ahl al-munkar.
314. Hayat al-Sahabah, 3/233.
315. Reported by al-Tabarani, 10/146; the men of its isnad are rijal
al-sahih.
316. Bukhari and Muslim. See Riyad al-Salihin, 374, Kitab al-adab, bab
fi'l-wa'z wa'l-iqtisad fihi.
317. Sahih Muslim, 5/20, Kitab al-masajid, bab tahrim al-kalam fi'l-salah.
318. Hayat al-Sahabah, 3/129.
319. Fath al-Bari, 1/188, Kitab al-'ilm, bab man a'ada al-hadith thalathan
li yufham 'anhu.
320. Reported by Abu Dawud, 4/360, Kitab al-adab, 21; its isnad is sahih.