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Resources which are provided by nature free of cost and which can be use directly by man may be utilized freely and every one is entitled to benefit from them to the extent of his needs. Water flowing in the rivers and springs, woods in the forest trees, fruits of wild plants, wild grass and fodder, air, animals of the jungle, minerals under the surface of the earth and similar other resources cannot be monopolized by anyone. Nor can a restriction of any sort be imposed on their free use by God’s creatures to fulfill their own needs. Of course, people who many want to use of these things for commercial purposes can be required to pay taxes to the state. Or if there is a misuse of the resources, the Government may step in and set the things right. But there is no bar on the individuals to avail of God’s earth as long as they do not interfere with the rights of others or of the state.

Anyone who takes possession of the natural resources directly and renders it of value acquires a rightful title over it. For instance, if somebody takes possession of an uncultivated piece of land, on which nobody has a prior right of ownership, and makes a productive use of it he cannot be arbitrarily dispossessed of that piece of land. This is how a rights of ownership originated in the world. When man appeared for the first time in the world and population grew, everything was available to everyone. And whoever took possession of anything and made it useful in any manner became its owner; that is to say, he acquired the right of using it specially for his own purpose and obtaining compensation from others if they wanted to use it. This is the natural basis of all the economic activities of mankind and must not be tampered with. This right of ownership which one may acquire by permissible legal means is to be honored under all circumstances. The legality of ownership can be inquired thoroughly by the competent authority through legal means to determine its validity in accordance with the Shari'ah law. If, it be found to be illegally acquired, such ownership be annulled and be terminated accordingly. However, in no case, shall there be allowed any state or legislation to arbitrarily divest the people of their legitimate rights of ownership without justifiable cause. Islam cannot approve of an economic policy which destroys the rights conferred by the Shari'ah however attractive its name may be and whatever welfare pretensions it may make. Social justice and collective good are very dear to Islam, but not at the cost of rights given by the Shari'ah. It is as unjust to reduce or remove the restrictions placed by the Shari'ah on the rights of individual ownership for the sake of collective good of the community as it is to add such restrictions and limitations which do not fit into the scheme of the Islamic law. It is one of the duties of an Islamic state to protect the legal (Shari'ah) rights of the individuals and to ensure that they fulfill their obligations to the community as enjoined by law. That is how Islam strikes a balance between individualism and collectivism

Tags: RIGHT OF PROPERTY

Many miracles were performed by the Prophet Muhammad  by God’s permission.  These miracles were witnessed by many people.  For example:

n  When the unbelievers in Makkah asked the Prophet Muhammad  to show them a miracle, he showed them the splitting of the moon.¹

n  Another miracle was the flowing of water through Muhammad’s  fingers when his companions got thirsty and had no water except a little in a vessel.  They came to him and told him that they had no water to make ablution nor to drink except for what was in the vessel.  So, Muhammad  put his hand in the vessel, and the water started gushing out between his fingers.  So, they drank and made ablution.  They were one thousand five hundred companions.²

There were also many other miracles that were performed by him or which happened to him

Tags: Prophet Muhammad

The family, which is the basic unit of civilization, is now disintegrating.  Islam’s family system brings the rights of the husband, wife, children, and relatives into a fine equilibrium.  It nourishes unselfish behavior, generosity, and love in the framework of a well-organized family system.  The peace and security offered by a stable family unit is greatly valued, and it is seen as essential for the spiritual growth of its members.  A harmonious social order is created by the existence of extended families and by treasuring children.

Tags: i hope our family become's like

If we compare the life of Muhammad  before his mission as a prophet and his life after he began his mission as a prophet, we will conclude that it is beyond reason to think that Muhammad  was a false prophet, who claimed prophethood to attain material gains, greatness, glory, or power.

Before his mission as a prophet, Muhammad  had no financial worries.  As a successful and reputed merchant, Muhammad  drew a satisfactory and comfortable income.  After his mission as a prophet and because of it, he became worse off materially.  To clarify this more, let us browse the following sayings on his life:

n  Aa’isha, Muhammad’s  wife, said, “O my nephew, we would sight three new moons in two months without lighting a fire (to cook a meal) in the Prophet’s  houses.”  Her nephew asked, “O Aunt, what sustained you?”  She said, “The two black things, dates and water, but the Prophet  had some Ansar neighbors who had milk-giving she-camels and they used to send the Prophet  some of its milk.”¹

n  Sahl Ibn Sa’ad, one of Muhammad’s  companions, said, “The Prophet of God  did not see bread made from fine flour from the time God sent him (as a prophet) until he died.”²

n  Aa’isha, Muhammad’s  wife, said, “The mattress of the Prophet , on which he slept, was made of leather stuffed with the fiber of the date-palm tree.”³

n  Amr Ibn Al-Hareth, one of Muhammad’s  companions, said that when the Prophet  died, he left neither money nor anything else except his white riding mule, his arms, and a piece of land which he left to charity.⁴

Muhammad  lived this hard life till he died although the Muslim treasury was at his disposal, the greater part of the Arabian Peninsula was Muslim before he died, and the Muslims were victorious after eighteen years of his mission.

Is it possible that Muhammad  might have claimed prophethood in order to attain status, greatness, and power?  The desire to enjoy status and power is usually associated with good food, fancy clothing, monumental palaces, colorful guards, and indisputable authority.  Do any of these indicators apply to Muhammad ?  A few glimpses of his life that may help answer this question follow.

Despite his responsibilities as a prophet, a teacher, a statesman, and a judge, Muhammad  used to milk his goat,⁵ mend his clothes, repair his shoes,⁶ help with the household work,⁷ and visit poor people when they got sick.⁸  He also helped his companions in digging a trench by moving sand with them.⁹  His life was an amazing model of simplicity and humbleness.

Muhammad’s  followers loved him, respected him, and trusted him to an amazing extent.  Yet he continued to emphasize that deification should be directed to God and not to him personally.  Anas, one of Muhammad’s  companions, said that there was no person whom they loved more than the Prophet Muhammad , yet when he came to them, they did not stand up for him because he hated their standing up for him,¹⁰ as other people do with their great people.

Long before there was any prospect of success for Islam and at the outset of a long and painful era of torture, suffering, and persecution of Muhammad  and his followers, he received an interesting offer.  An envoy of the pagan leaders, Otba, came to him saying, “...If you want money, we will collect enough money for you so that you will be the richest one of us.  If you want leadership, we will take you as our leader and never decide on any matter without your approval.  If you want a kingdom, we will crown you king over us...”  Only one concession was required from Muhammad  in return for that, to give up calling people to Islam and worshipping God alone without any partner.  Wouldn’t this offer be tempting to one pursuing worldly benefit?  Was Muhammad  hesitant when the offer was made?  Did he turn it down as a bargaining strategy leaving the door open for a better offer?  The following was his answer: {In the Name of God, the Most Gracious, the Most Merciful}  And he recited to Otba the verses of the Quran 41:1-38.¹¹  The Following are some of these verses:

 A revelation from (God), the Most Gracious, the Most Merciful; a Book whereof the verses are explained in detail; a Quran in Arabic, for people who know, giving good news and warning, yet most of them turn away, so they do not listen.  (Quran, 41:2-4)

On another occasion and in response to his uncle’s plea to stop calling people to Islam, Muhammad’s  answer was as decisive and sincere: {I swear by the name of God, O Uncle!, that if they place the sun in my right-hand and the moon in my left-hand in return for giving up this matter (calling people to Islam), I will never desist until either God makes it triumph or I perish defending it.}¹²

Muhammad  and his few followers did not only suffer from persecution for thirteen years but the unbelievers even tried to kill Muhammad  several times.  On one occasion they attempted to kill him by dropping a large boulder, which could barely be lifted, on his head.¹³  Another time they tried to kill him by poisoning his food.¹⁴  What could justify such a life of suffering and sacrifice even after he was fully triumphant over his adversaries?  What could explain the humbleness and nobility which he demonstrated in his most glorious moments when he insisted that success is due only to God’s help and not to his own genius?  Are these the characteristics of a power-hungry or a self-centered man?

Tags: is it our life ?

For Muslims, the second coming of Christ is one of the basic articles of faith. Most Muslims believe—on the basis of the Noble Qur’an and the sayings of the Prophet (Hadith)—that before the Last Day, Jesus will return to earth. The meaning of the relevant verse in the Qur’an is as follows:

*{And their saying, "We killed the Messiah, `Isa son of Maryam, Messenger of Allah." … They did not kill him and they did not crucify him but it was made to seem so to them. Those who argue about him are in doubt about it. They have no real knowledge of it, just conjecture. But they certainly did not kill him. Allah raised him up to Himself. Allah is Almighty, All-Wise.}* (An-Nisaa’ 4:157-158)

Note the verse, *{Allah raised him up to Himself}*. The Arabic word used for “raised up” is rafa`a. In one view, this need not mean a physical lifting up, so the word in this context may refer to the raising of Jesus to a lofty station, as one of the closest to God. That is to say, this does not necessarily mean that Jesus did not die, but only that he was spiritually elevated to a high status in divine presence.

But if we look at the above verses more closely, we may understand the following from them:

The Romans and the Jews did not kill Jesus; they did not crucify him; but it appeared so. The question is: what happened to Jesus, then?

And the answer is: *{Allah raised him up to Himself}*.

As Jesus was not killed or crucified, the above must be the answer to our natural question, namely, what actually happened to Jesus at that point of time.

It does not seem reasonable to believe that in this context “raising him up” meant elevating his spiritual status before God. So, we must understand that Allah saved Jesus from an accursed death on the cross between two thieves as the Gospel alleges.

Furthermore, Muslims reject the Christian claim that an innocent Son of God (or God Himself) had to die on the cross to save sinners from punishment, for the following reason:

The Christian belief is that Adam and Eve disobeyed God, for which all their children would be punished with eternal damnation. To save the sinners, God decided to crucify His Son. This is alleged to be divine justice. Thus it was that Jesus had to be nailed to the cross and left to die a slow death.

Punishing an innocent man to save sinners violates all norms of justice. And holding every newborn baby as sinful on account of the primordial sin of Adam is incompatible with divine mercy. So the concept of blood sacrifice by the Son of God to save sinful Man is abhorrent to reason, justice, and the very idea of an All-Merciful God. And hence, the atoning crucifixion of Jesus could never have happened. In other words, the truth is what the Qur’an says: that Jesus was neither killed nor crucified.

It is noteworthy that the Muslims agree with Christians that Jesus will return, as the Qur’an and the Hadith both support that belief. Here is one hadith:

“Abu Hurayrah (may Allah be pleased with him) narrated that Allah's Messenger, (peace and blessings be upon him) said, ‘By the One in Whose hand is my self, definitely the son of Maryam will soon descend among you as a just judge, and he will break the cross, kill the pig, and abolish the jizyah, and wealth will be so abundant that no one will accept it, until a single prostration will be better than the world and everything in it.” (Al-Bukhari)

When you write, “someone acting like Jesus”, you mean the Antichrist, I suppose. In Muslim tradition, he is known as the Dajjal. Here is a brief description of the Dajjal:

“He is called Dajjal because he is a liar. … He will claim lordship by performing many miraculous acts to attract people. … Part of the trials that will follow the appearance of the Antichrist is that by ordering for rain, it will rain, by ordering for the earth to be covered by plantation and plants, it will be; he will make all the beasts follow him; by ordering the buried treasures to be uncovered, they will be brought forth to the surface.” He will come at a time of drought, starvation and war, and “he will amplify his authority by manipulating people because of the great need of food and peace on the earth at that time. His powers will be so great that he will rule the earth for a few years. Then when he gathers an army together to fight against those that reject him, Jesus (peace and blessings be upon him) will descend and eventually destroy him.” (From the fatwa of Sheikh Muhammad `Ali Al-Hanooti.)

Our scholars say that when Jesus comes, everyone may not be able to recognize him; but those who are very close to him will recognize him through their belief. And it is certain that only those who believe in Allah and live by the Qur’an can become his close followers.

And Allah knows best. Thank you and please keep in touch.

Salam.

Tags: i hope to recive another answer

Do Muslims believe that Jesus will come back? Do they believe, like the Christians that someone will come first acting like Jesus? If so, how are we going to recognize the true Jesus?

Tags: for all muslims

What is the spiritual system of Islam and what is its relation with the system of life as a whole? To understand this, it is necessary to carefully study the difference between the Islamic concept of spirituality and that of other religions and ideologies. In the absence of a clear understanding of this difference, it often happens that when talking about the spiritual system of Islam, many of the vague notions associated with the word "spiritual" unconsciously come to one's mind, and in this state of confusion, it becomes difficult for one to comprehend the spiritual system of Islam which is not only transcends the due of spirit and matter but is the nucleus of the integrated and unified concept of life presented by Islam

Tags: THE SPIRITUAL SYSTEM OF ISLAM

The questions that arises are: if the basic values of good and evil have been so well-known and there has virtually been a universal agreement thereon, then why do varying patterns of moral behavior exist in this world? Why are there so many and do conflicting moral philosophies? Why do certain moral standards contradict each other? What lies at the root of their difference? What is the unique position of Islam in the context of the prevailing ethical systems? On what grounds can we claim that Islam has a perfect moral system? And what exactly is the distinctive contribution of Islam in the real of ethics? These questions are important and must be squarely faced; but justice cannot be done to them on the brief span of this talk.

 

To cut a long story short, I shall briefly sum up some of those important points which strike us at the very outset when we undertake a critical examination of the contemporary ethical systems and the conflicting patterns of moral behavior.

 

(a) The present moral system fail to integrate various moral virtues and norms by prescribing their specific limits and utility and assigning to them their proper place. That is why they fail to provide a balanced and coherent plan of social conduct.

 

(b) The real cause of their differences seems to lie in the moral systems offering different standards for good and bad actions and enunciating different means of distinguishing good form evil. Differences also exist in respect of the sanction behind the moral law and in regard to the motives which impel a person to follow it.

(c) On deeper reflection, we find that the grounds for these differences emerge from different peoples conflicting views and concepts about the universe, the place of man in the universe, 'and the purpose of man on the earth. Various theories of ethics, philosophy and religion are but a record of the vast divergence of views of mankind on these most vital questions, viz. Is there a God and a Sovereign of the universe and if there is, is He One or are there many gods? What are Divine Attributes? What is the nature of the relationship between God and the human beings? Has God made any arrangements for guiding humanity through the rough and tumble of life or not? Is man answerable to God or not? If he is, then what are the matters for which he is to be answerable? What is the ultimate aim of man's creation which he should keep in view throughout his life? Answers to these questions will determine the way of life, the ethical philosophy and the pattern of moral behavior of the individual and the society.

It is difficult for me in this brief talk to take stock of the various ethical system prevalent in the world, indicate what solutions each one of them has proposed to these questions and what has been the impact of these answers on the moral evolution of the society believing in these concepts. Here I can confine myself to the Islamic concept only and this I shall try to propound.

Tags: islam is our way

المرأة الصالحة خير متاع الدنيا، أخرج مسلم عن عبد الله بن عمرو أن رسول الله صلى الله عليه وسلم قال: «الدنيا متاع وخير متاع الدنيا المرأة الصالحة» ، وأخرج الحاكم في المستدرك وصححه عن أنس أن رسول الله صلى الله عليه وسلم قال: «من رزقه الله امرأة صالحة فقد أعانه على شطر دينه فليتق الله في الشطر الثاني» .

وحلية المرأة الصالحة ما يلي :

أولاً: مطيعة للّه ولزوجها، قال تعالى: ]الرجال قوامون على النساء بما فضل الله بعضهم على بعض وبما أنفقوا من أموالهم فالصالحات قانتات حافظات للغيب بما حفظ الله[ (النساء/4) وقوله تعالى: ]قوامون على النساء[ والقوامة هي قوامة رعاية، والمرأة الصالحة تطيع زوجها. أخرج أبو نعيم في الحلية: «قالت امرأة سعيد بن المسيب: ما كنا نكلم أزواجنا إلا كما تكلمون أمراءكم أصلحك الله عافاك الله» . وعند الترمذي وقال حسن غريب عن أبي هريرة أن رسول الله  أنه كان يقول: «ما استفاد المؤمن بعد تقوى الله عز وجل خيرا له من زوجة صالحة إن أمرها أطاعته وإن نظر إليها سرته وإن أقسم عليها أبرته وإن غاب عنها نصحته في نفسها وماله» . وأخرج البيهقي في الشُعب أن أسماء بن خارجه الفزاري لما أراد أن يهدي ابنته إلى زوجها قال لها: يا بنية كوني لزوجك أمة يكن لك عبداً ولا تدني منه فيملك ولا تباعدي عنه فتثقلي عليه وكوني كما قلت لأمك
خُذِي العَفْوَ مِنِّي تَسْتَدِيم¡ 6;ي مَوَدَّتِي === وَلاَ تَنْطِقِي في سَوْرَتي حِينَ أَغْضَبُ
فَإِنِّي رَأَيْتُ الحُبَُّ في الصَّدْرِ وَالأَذَى === إِذَا اجْتَمَعَا لَمْ يَلْبَثِ الْحُبُّ يَذْهَبُ

ومن ماتت وزوجها راضٍ عنها فإنه يرجى لها الجنة لما رواه الترمذي وحسنه من حديث أم سلمة رضي الله عنها قالت قال رسول الله  «أيما امرأة ماتت وزوجها عنها راض دخلت الجنة» .
ثانياً: تتزين لزوجها لقوله صلى الله عليه وسلم : «إذا نظر إليها سرته» في حديث أبي أمامة السابق عند ابن ماجة، ولحديث سعد رضي الله عنه عند الحاكم وصححه والذي ورد فيه أن رسول الله  قال: «... فمن السعادة المرأة تراها تعجبك وتغيب فتأمنها على نفسها ومالك...» ولحديث أبي هريرة عند الحاكم وقال صحيح على شرط مسلم قال: «سئل النبي عليه الصلاة والسلام أي النساء خير؟ فقال: خير النساء من تسر إذا نظر وتطيع إذا أمر ولا تخالفه في نفسها وماله» وفي لفظ عند ابن عبد البر في التمهيد «ولا تخالفه في نفسها ولا في ماله بما يكره» .
ثالثاً: ترعى بيتها وتحفظ نفسها وماله، فالأصل في المرأة أنها أم وربة بيت، بدليل حديث ابن عمر رضي الله عنهما المتفق عليه عن النبي عليه الصلاة والسلام قال: «كلكم راع وكلكم مسؤول عن رعيته والأمير راع والرجل راع على أهل بيته، والمرأة راعية على بيت زوجها وولده فكلكم راع وكلكم مسؤول عن رعيته» ولقوله  في حديث سعد السابق: «وتغيب فتأمنها على نفسها ومالك» وقوله في حديث ابن عباس: «وإذا غاب عنها حفظته» وقوله في حديث أبي أمامة: «وإن غاب عنها نصحته في نفسها وماله» وحديث أبي هريرة عند مسلم أن رسول الله صلى الله عليه وسلم قال: «خير النساء ركبن الإبل نساء قريش أحناه على ولد في صغره، وأرعاه على بعل في ذات يده». ومن حديث أسماء عند مسلم قَالَتْ: «تَزَوّجَنِ 10; الزّبَيْرُ وَمَا لَهُ فِي الأَرْضِ مِنْ مَالٍ وَلاَ مَمْلُوكٍ وَلاَ شَيْءٍ، غَيْرَ فَرَسِهِ. قَالَتْ: فَكُنْتُ أَعْلِفُ فَرَسَهُ. وَأَكْفِيه¡ 6; مَؤُنَتَهُš 8; وَأَسُوسُه¡ 5;، وَأَدُقّ النّوَىَ لِنَاضِحِه¡ 6;، وَأَعْلِفُ  7;ُ، وَأَسْتَقِ 8;ي الْمَاءَ. وَأَخْرِزُ غَرْبَهُ، وَأَعْجِنُ. وَلَمْ أَكُنْ أُحْسِنُ أَخْبِزُ. وَكَانَ يَخْبِزُ لِي جَارَاتٌ مِنَ الأَنْصَار¡ 6;. وَكُنّ نِسْوَةَ صِدْقٍ. قَالَتْ: وَكُنْتُ أَنْقُلُ النّوَىَ، مِنْ أَرْضِ الزّبَيْرِ الّتِي أَقْطَعَهُ رَسُولُ اللّهِ عليه الصلاة والسلام ، عَلَىَ رَأْسِي. وَهِيَ عَلَىَ ثُلُثَيْ فَرْسَخٍ".وفي رواية أخرى لمسلم عنها قَالَتْ: "كُنْتُ أَخْدُمُ الزّبَيْرَ خِدْمَةَ الْبَيْتِ. وَكَانَ لَهُ فَرَسٌ. وَكُنْتُ أَسُوسُهُ. فَلَمْ يَكُنْ مِنَ الْخِدْمَة¡ 6; شَيْءٌ أَشَدّ عَلَيّ مِنْ سِيَاسَةِ الْفَرَسِ. كُنْتُ أَحْتَشّ لَهُ وَأَقُومُ عَلَيْهِ وَأَسُوسه» .
رابعاً: تعين زوجها على أمر الآخرة. أخرج ابن ماجة عن ثوبان قال: لما نزل في الفضة والذهب ما نزل، قالوا فأي المال نتخذ قال عمر فأنا أعلم لكم ذلك، فأوضع على بعيره فأدرك النبي  وأنا في أثره فقال يا رسول الله أي المال نتخذ؟ فقال: «ليتخذ أحدكم قلباً شاكراً ولساناً ذاكراً وزوجة مؤمنة تعين أحدكم على أمر آخرته» . وأخرج ابن أبي شيبة عن عبد الرحمن بن أبزى قال: «مثل المرأة الصالحة عند الرجل كمثل التاج المتخوص بالذهب على رأس الملك ومثل المرأة السوء عند الرجل الصالح مثل الحمل الثقيل على الشيخ الكبير».
خامساً: أن تكون ذات دين لما رواه ابن ماجة عن عبد الله بن عمرو قال قال رسول الله : «لا تزوجوا النساء لحسنهن فعسى حسنهن أن يرديهن، ولا تزوجوهن لأموالهن فعسى أموالهن أن تطغيهن، ولكن تزوجوهن على الدين، ولأمة خرماء سوداء ذات دين أفضل» . وأخرج البيهقي في السنن بإسناد مرسل صحيح عن أبي أذينة الصدفي أن رسول الله r قال: «خير نسائكم الودود الولود المواتية المواسية إذا اتقين الله» . وأخرج البيهقي في الشعب عن عمر بن الخطاب أنه قال: «النساء ثلاث، امرأة عفيفة مسلمة هينة لينة ودود تعين أهلها على الدهر ولا تعين الدهر على أهلها وقليل ما تجدها، وامرأة كانت وعاء لم تزد على أن تلد الولد، وثالثة غل تمل» وعند ابن أبي شيبة قمل" يجعلها الله في عنق من يشاء وإذا أراد أن ينزعه نزعة. والصواب قمل أي ذات قمل أو قذرة كما قال في اللسان وذكر جزءاً من الأثر وقال ابن الأثير مثله. ومما يفسد دين النساء والرجال ما ينشر في وسائل الإعلام من أفكار كفر وتضليل كما في المسلسلات التافهة المضللة فينبغي تجنبها.
سادساً: حسنة التبعل لزوجها حريصة على مرضاته، أخرج البيهقي في الشعب وابن الأثير وأبو حاتم الرازي وابن عبد البر وابن مندة وأبو نعيم «عن أسماء بنت يزيد الأشهلية أنها أتت رسول الله  : «ألا أخبركم بنسائكم من أهل الجنة الودود الولود العؤود على زوجها التي إذا آذت أو أوذيت جاءت حتى تأخذ بيد زوجها ثم تقول والله لا أذوق غمضاً حتى ترضى» .
هذه الصفات الإيجابية التي ينبغي للمرأة أن تتصف بها وهناك صفات سلبية ينبغي أن تتجنبها وهي
أولاً: أن لا تؤذي زوجها للحديث الحسن الذي رواه الترمذي عن معاذ بن جبل عن النبي r قال: «لا تؤذي امرأة زوجها في الدنيا إلا قالت زوجته من الحور العين لا تؤذيه قاتلك الله فإنما هو عندك دخيل يوشك أن يفارقك إلينا» .

ثانياً: أن لا تشكو زوجها ففي الحديث المرسل الذي رواه سعيد بن منصور في سننه عن سعيد بن المسيب أو الحسن شكّ حماد بن زيد أن بنتاً لرسول الله  وبغضه للشكوى عندما كان في موقف الأب أما عندما كان يتصرف كراعٍ فإنه سمع الشكوى ولم يظهر أنه كرهها. فيستحب للآباء ولأولياء أمور النساء إذا جئن شاكيات أزواجهن أن يقولوا لهن ما قاله صلى الله عليه وسلم لبنته، إلا أن يكون موضوع الشكوى أمراً لا يحل السكوت عليه.

ثالثاً: ألا تكثر الخروج من بيتها، فالخِدر للمرأة خير من بروزها للرجال، واشتغالها في مطبخها أو رعاية ولدها أو مغزلها أو مصحفها أفضل من صفقها في المواصلات العامة والأماكن العامة تزاحم الرجال وتختلط بهم. فصونوا هذه القوارير فإن كسرها لا يجبر، وهجمة الدجال عليهن شرسة.

هذه صفات سلبية ينبغي على المرأة الصالحة أن تتجنبها، وتلك حلية المرأة الصالحة التي عليها أن تتزين بها، فتعيد المرأة بذلك سيرة المؤمنات الصادقات اللائي صاحبن رسول الله صلى الله عليه وسلم ، وكنّ بحق شقائق الرجال المؤمنين الصادقين الذين قال الله فيهم وفيهن: ]ليدخل المؤمنين والمؤمنات جنات تجري من تحتها الأنهار خالدين فيها ويكفر عنهم سيئاتهم وكان ذلك عند الله فوزاً عظيماً[ (الفتح/5)

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