She is for you.





Concerning the Hadeeth ”Ghurbatul-lslam”


What is the meaning of the Hadeeth: بدأ الإسلام غريبا وسيعود كما بدأ غريبا فطوبى للغرباء “Islam began strange and it will return strange, so good news is for the strangers.” (Muslim no. 145)

It means that Islam was strange and new for people in the early days of Islam, in Makkah and Al-Madinah — not many people knew of it, and fewer still believed in it and practiced it. After that it spread and people entered the fold of Islam in droves, and it was victorious over all other religions. But later on, during the final times, Islam will return as strange — only a few people will truly know Islam and only a few will correctly apply it, and they are the “strangers.”

The Hadeeth:
فطوبى للغرباء

“Good news is for the strangers” (Muslim no. 145)
is further explained in a narration of Muslim and others:
الذين يصلحون إذا أفسد الناس
“Those who are righteous when the people will be corrupt.” (Ahmad no. 4/67)
And in yet another wording,
الذين يصلحون ما أفسد الناس من بعدي من سنتي
“They are the ones who will make right what people have corrupted of my Sunnah.” (At-Tirmithi no. 2630 and Al-Baghavi 1/121)
We ask Allaah to make us from them; indeed, He is the best to ask.Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, Vol. 7, Pages 175-176, DARUSSALAM Who Gives

Taken from: (syukran akh)

Angels come to u at ‘Asr and Fajr

Narrated Abu Hurairah r.a: The Prophet pbuh said,”Angels come (to you) in succession by night and day, and all of them get together at the time of Fajr and ‘Asr prayers.  Then those who have stayed with you overnight, ascend unto Allah Who asks them (and He knoes better the answer than they):”How have you left My slaves?”They reply, “We left them while they were praying and we came to them while they were praying.”

The Prophet pbuh added: ” If anyone of you say Amiin (during the prayer at the end of the recitation of surah Al-Faatihah), and the angels in the heaven say the same, and the two sayings coincide, all his past sins will be forgiven.”

–Sahih Al-Bukhari Vol 4, hadeeth no 446–

Zuhud:Least Attachment to the World.


Cinta dunia adalah ‘kepala’ (punca) segala kerosakan! (hmm…)

I found this interesting article while surfing the net. woah~ it says abt ZUHUD i.e least attachement to the World..

Ade satu hadith ni (tapi tak sure pulak sape yang meriwayatkannya..) yang mengatakan. Nabi saw bersabda (terjemahannya) kebijaksanaan itu adalah bile seseorang tu mengingati mati dan bersedia untuk menghadapinya.

suke atau pon tidak, takot ataupun tidak, nak ataupon tidak, kiter semua AKAN meninggalkan dunia satu hari nanti.. cume mase dan bagaimana je berbeza di antare kiter.. doa2lah selalu supayer kiter mendapat husnul khaatimah (pengakhiran hidup yang baik) ameen 🙂

 Ooh btw article de bukan yang di atas.. this article is taken from:

have some time to read aaand share it with ur frenssss…! alrite? ingat, ilmu itu amanah 🙂 sebaik2nyer, kiter sebarkan ilmu yang telah pon kiter pelajari. di situlaah datang keberkatan 🙂

Doing Without the Pleasures of this World Abu’ l-Abbas as-Sa’idi said : “A man came to the Prophet (saws) and said, ‘Oh Messenger of Allah! Guide me to such an action, that when I do it, Allah will love me and the people will love me.  He said, be detached from this world and then Allah will love you and do not be attracted to what people have and then the people will love you”. related by  Hasan, ibn Majah kitab az-Zuhud  2/1373 This hadith shows that Allah loves those who live simply in this life.  It has been said that if having love for Allah is the best state to be in, then living simply is the best condition to be in. Living simply means that you should restrain your desire for worldly things in the hope of receiving something better instead.  In order to achieve this more easily you should first realise that the things which people yearn for in this world are infact worthless when compared with what we hope for in the next world. If we know that what Allah has will remain and that the life to come is better and more lasting, then we realise that this world is really like a piece of ice left out in the sun – it soon melts and vanishes . The akhirah  (after life),  however, essentially never vanishes. The desire one has to exchange this life for the one to come is strengthened by the certainty  that there is no comparison between this life and the next.   In the Qur’an we find this world and the next world described in the following terms:

“Yes you prefer the life of this world, but the next world is better and  more lasting.”               

Qur’an  87:16-17

“You desire the attractions of this world, but Allah desires the next world for you”        

Qur’an 8: 67 And they are happy with the life of this world, but the life of this world is small comfort compared to the next world. Qur’an 13:26 The hadiths which scorn worldly goods and describe how worthless they are in the sight  of Allah are many: Jabir ibn Abdullah reported that the Messenger of Allah (saws) happened to walk through the market place.  Some people were gathered on either side of him.  There he came across a dead goat with very short ears, of which he took hold saying,  “Who among you would like to have this for a dirham?” They said, “By Allah, not even if it were alive, because its ears are too short; and now it is also dead.”  Thereupon the messenger of Allah (saws) said, ” By Allah, this world is more insignificant in the sight of Allah than this in your eyes.” Related by Sahih Muslim, Kitab az-Zuhud 18/93 It has been related by Ibn Shaddad al-Fahri that the Prophet (saws) said, “This world, in comparison with the world to come, is the same as if one of you were to put his finger in the ocean.  Consider how much you would have when you pulled it out. related by Sahih Muslim Kitab al-jannatu wa Na’imuha,17/191.

It has been related by Ibn Sahl ibn Sa’ad that the Prophet (saws) said,

“Had the world been worth even the wing of a gnat to Allah, He would not have even given a drink of water from it to a kaffir (non-believer).” Related by Sahih gharib, at-Tirmidhi, Kitab az-Zuhud,  6/611. Living simply means turning away from the things of this world because they are so worthless.  You  do not bother with them and remain detached from them

Yunus ibn Maisarah said, ” Being detached from this world does not mean that you should forbid what Allah has permitted, nor that you should squander money.  Rather, it is a state in which you are more certain of what is in the hand of Allah than you are of what is in your own hands: your state in misfortune is the same as your state at other times; your attitude towards those who quite rightly criticise you and those who quite rightly praise you is the same.”

He has explained this in three stages, or stations, all of which are concerned with the heart rather than with physical action.  This is why Abu Sulayman used to say that you should not call anyone a zahid (the one who practices zuhud, someone whose heart is not attached to the pleasures and distractions of this world).

The first stage  is that of a servant who is more certain  of what is in the hand of Allah than he is of what is in his own hands. This stage  arises from a healthy and strong conviction. 

Abu  Hazim az Zahid was asked, “What is your wealth?” he said, “Two kinds of wealth dispel all fear of poverty trust in Allah and not being attached to what people have.” He was asked, “Don’t you fear poverty?” He said, “How can I fear poverty when my lord owns all that is in the heavens and on the earth and all that is between them and all that is beneath the ground?” Al-Fudayl said. “The essence of living simply is being content with Allah Mighty and Exalted is he.”

He also said, “The one who is content is the one who lives simply, and it is he who is rich.”

The one who has attained real faith, who trusts in Allah in all his affairs, and is content with what he provides for him, and remains unattached to the creation, out of fear and hope-and by so doing finds that pursuing worldly gains is not worth while-he attained the benefits of simplicity.  He is the richest of people, even though he may not possess a single thing in the world. As Omar said, “Death is teacher enough, true faith is wealth enough, and worship is action enough.” Ibn Masud said, “True belief is not trying to please people by doing things which would bring Allah’s displeasure on you, and not envying anyone for what Allah has given him. For Allah’s provision is not attracted simply by a mans being careful, nor is it deflected by another mans malice. Allah, with his justice, omniscience and wisdom, has made delight and joy the companions of faith and contentment, and  despair and sorrow the companions of distrust and dissatisfaction.” The second stage  is that of a servant who, if he is afflicted by some misfortune-like the death of a child, or the loss of wealth or goods-desires the reward for his accepting the loss more than his recovering what has been lost.  This is also a consequence of having complete trust.  Ali, may Allah be pleased with him, said, “Whoever lives simply in this world finds misfortune easy to endure.” Some of our predecessors used to say, “If it were not for the misfortunes of this world, we would arrive in the next world completely destitute.” The Third stage is that of a servant who regards praise and criticism equally. If the world occupies a place of importance in his heart then he would prefer praise to blame which in turn might make him abandon much good for fear of being censured, and do many bad things in his quest for praise.  This means that in his heart no other people’s opinions about him  are important .  What is important to him-is his love of the truth and his earning Allah’s good pleasure. Ibn Musad  said, “True faith is not trying to please other people by doing things which are displeasing to Allah. “Allah has praised those who fight in his way, without worrying about the opinions of others. Al Hasan Said,  “The person who lives simply is the one who finds it in his heart to say that someone else has surpassed him in it.”  Imam Ahmed, I believe, was once asked whether a wealthy man could live simply. He said, “Yes, if he is not pleased when his wealth increases nor sad when it decreases, then he can.” Ibrahim ibn Adham said, “There are 3 types of zuhud, or doing without, the first is as a result of having to do so, the second of praiseworthy action, and the third of being careful. avoiding haram (forbidden) things is obligatory, avoiding things which are halal (allowed)  may be praiseworthy, and avoiding things which are doubtful is prudent.” Any person who exchanges the things of this world is doing for the next world without something in this life and so we can call him a zahid, but doing without can also involve enjoying something in this world at the expense  of the next world, in this case it is something in the akhirah with which one is doing without. A righteous man was once told, “You do without much more than I do.” the man replied. “It is you who are more extreme in this, for I deny myself things in a life which will not last and whose rewards are uncertain, while you have denied yourself the akhirah.  No one could be more extreme in their doing without than this.” Normally, however, when we speak of zuhud we mean that we deny ourselves some of the pleasures of this world rather than those of the next world.  However, it is only possible to abstain from things to which you have access. This is why Bin al Mubarak , when someone said to him ,”Oh Zahid “, ” The real zahid is Umar ibn Abdul- Aziz, for he rejected the tremendous pleasures and riches of this world that were placed at his feet, where as I have very little to give up.”

Al-Hassan al-Basri said, ” I have known people and kept company with groups who neither rejoiced when the things of this world came to them, nor grieved when they lost anything in this world. The  life of this world was more insignificant to them than dust. One of them might live for  a year or for sixty years without ever having  a garment that would cover him , and without ever having anything that would come between him and ground , and without ever having any food that he could ask to be prepared for him in his own home.”

When night came, they would be on their feet, with their foreheads against the earth , tears rolling down their cheeks , secretly calling on Allah to save them on the Day of Judgement.  If they did something good, they never stopped being grateful for it, and were always asking Allah to accept it.  If they did something bad they would be saddened by it, and would keep asking Allah to forgive them for it.  By Allah, they were not safe from wrong actions, and were saved only by their constant turning in repentance.  May Allah be pleased with them and grant them mercy. There are three stages of zuhud. The first stage is to withdraw from the life of this world, even though you  may still have a great desire for it and your heart is still drawn towards it . The self  is still pre-occupied with the world, even though you struggle with it and restrain it. The second stage is to acquire detachment from this world and to do without it in order to obtain your reward for doing without.  Here, it is your doing without which pre-occupies you.  This is the state of the person who gives away a dollar in order to obtain 2 dollars. The Third stage is that of the one who willingly puts the world to one side without even a thought for what he has abandoned. This is the one who has exchanged a fragment of broken pottery for a jewel. Or is it like someone who, seeking to gain entrance to see the king, maybe prevented by a dog at the gate by throwing  the dog a scrap it is distracted, and this makes it possible for him to gain entrance to the kings audience chamber.  Shaytan is like that dog, standing at the gates of Allah.  He tries to prevent people entering them even though the gates are wide open and the world is just a scrap that you can toss aside without a second thought. Reference: The Purification of the Soul, compiled from the works of: Ibn Rajab al-hanbali, Ibn al-Quayyin al-Jawziyya, and Abu Hamid al- Gazali. Allahu a’laam 🙂

Pahlawan unggul. Khanzalah ;)

Kiter tertarik sangat dgn name Khanzalah, tho i dinnoe much bout him.. tapi ape yang kiter dgr2, dialah pahlawan Islam yang gugur sbg syahid di medan peperangan 🙂

extracted from:

Terdapat beberapa contoh para salafussoleh mendahulukan maslahah Islam dan jihad di atas segala maslahah peribadi, keluarga dan keturunan. Lebih-lebih lagi, perasaan yang cenderung terhadap keluarga dan isteri-isteri:

Seorang sahabat yang hatinya penuh keimanan; Hanzalah Ibn Abi ‘Amir yang berkahwin dengan Jamilah Binti Ubaiy pada suatu malam Jumaat. Pada keesokan paginya kaum muslimin di seru supaya keluar ke medan jihad. Sebaik sahaja Hanzalah mendengarnya, beliau terus mengambil pedang, memakai baju perang kemudian menunggang kudanya. Beliau menuju ke medan perang Uhud. Apabila peperangan bermula, beliau bertempur sebagai seorang pahlawan.

Setelah barisan kaum muslimin tidak teratur lagi, Hanzalah bertempur di tengah-tengah barisan kaum musyrikin sehinggalah beliau menemui Abu Sufyan. Beliau menyerangnya. Abu Sufyan pun tersungkur. Hanzalah ingin menyembelihnya dengan pedang. Tetapi Abu Sufyan menjerit mememinta pertolongan daripada kaum Quraisy. Suaranya didengari oleh beberapa orang. Mereka menyerang dan memukul Hanzalah sehingga ia terkorban sebagai seorang syahid.

Inilah dia Nabi Sallallahu ‘alaihi wasallam, Allah Subhanahu wa ta‘ala telah mendedahkan kepadanya alam ghaib, lalu Baginda bersabda: “Saya melihat malaikat memandikan Hanzalah di antara langit dan bumi dengan air embun di atas bekas yang diperbuat daripada perak.” Para sahabat pun bersegera pergi melihat Hanzalah.
Mereka mendapati titisan air pada kepala Hazalah.… Lalu mereka bertanya kepada isterinya mengenai Hanzalah. Isterinya memberitahu bahawa sebaik sahaja beliau mendengar seruan jihad, ia terus keluar dalam keadaan berjunub dan belum sempat mandi wajib, dengan sebab itulah malaikat memandikannya.

Subhanallah.. Islam dan Allah adalah yang pertama di dalam hati pahlawan Khanzalah. Semoga kiter pon dpt mengutamakn cinta Allah dan rasulNya melebihi cinte kiter terhadap ciptaanNya yang lain. amiin 🙂


Tangisan menurut perspektif Islam, boleh dibahagikan kepada dua jenis iaitu tangisan yang berbentuk negatif dan tangisan yang berbentuk positif. Tangisan yang dilarang ialah seperti meraung dan melolong dengan sekuat hati apabila menerima atau meratapi kematian.Tangisan seperti ini bukan sahaja dipandang negatif kepada orang yang melakukannya tetapi juga mayat yang diratapinya itu turut terseksa kerana perbuatannya. Ini berbeza dengan tangisan positif iaitu tangisan yang terjadi kerana cinta dan takut kepada Allah.

Malah Nabi Muhammad pun menangis bila mengenangkan kesengsaraan dan penderitaan yang dihadapi oleh umatnya serta tatkala baginda memohon ampun dari Allah. Antara jenis-jenis tangisan yang dibenarkan malah digalakkan dalam Islam ialah:Antara jenis-jenis tangisan yang dibenarkan malah digalakkan dalam Islam ialah:

1. Ketika melahirkan rasa kesyukuran kepada AllahOrang-orang yang beriman dan bertaqwa akan sentiasa bersyukur dengan apa yang dikurniakan oleh Allah kepadanya. Golongan ini sama sekali tidak pernah mengeluh malah sentiasa reda dengan apa yang mereka terima. Maka dengan sebab itu, orang-orang sebegini adakalanya menitiskan air mata apabila menerima rahmat dan nikmat-nikmat tersebut.

Sebagai contoh, dalam satu riwayat oleh Anas bahawa Rasulullah berkata kepada Ubay bin Ka’ab: “Allah menyuruh membacakan kepadamu Surah al-Bayyinah ayat 1, “Orang-orang kafir iaitu ahli kitab dan orang-orang musyrik (mengatakan bahawa mereka) tidak akan meninggalkan (agamanya) sebelum datang kepada mereka bukti yang nyata,” Ubay bertanya : “Apakah Allah menyebut namaku?” “Nabi menjawab ya, lalu menangislah Ubay (kerana mendengar berita gembira itu).

Ayat tersebut menyatakan tentang pendirian kaum Yahudi dan Nasrani terhadap seruan Nabi Muhammad sebagai Rasul yang telah menerangkan kepada mereka agama yang telah dibawa olehnya iaitu agama Islam. Mereka (Yahudi dan Nasrani) kenal Nabi Muhammad yang diutus sebagai rasul kepada umat akhir zaman, tetapi setelah baginda dibangkitkan mereka tidak percaya malah tidak mahu beriman kepada apa yang dibawa oleh baginda.

2. Kerana menyesali perbuatan dan dosa yang dilakukanTangisan penyesalan biasanya terjadi apabila seseorang yang telah melakukan dosa, menyedari dan menyesali perbuatannya dengan bersungguh-sungguh. Ekoran daripada penyesalan itu maka timbul rasa sedih yang mendalam yang akhirnya akan menitiskan air mata. Tangisan yang sedemikian itu timbul akibat wujudnya rasa kesedaran yang mendalam dan rasa takut yang amat sangat kepada Allah. Keadaan sebegini akhirnya akan mendorong seseorang itu bertaubat dan seterusnya kembali ke jalan yang benar. Hal ini dijelaskan oleh Allah dalam ayat 82 Surah al-Taubah, “Maka hendaklah mereka sedikit tertawa dan banyak menangis sebagai pembalasan dari apa yang mereka telah kerjakan.”

3. Apabila bertambah keimanan kepada Allah

Iman yang tertanam dalam hati akan terus subur dan mekar apabila disirami dengan ayat-ayat suci al-Quran yang dibaca dengan penuh penghayatan sehingga boleh menyebabkan seseorang itu menitiskan air mata.
Tangisan sebegini merupakan tangisan yang tinggi nilainya kerana ia merupakan campuran antara rasa kesedaran dan keimanan yang tidak berbelah bagi. Justeru tanpa disedari akan bercucuran tangisan akibat rasa keimanan yang begitu mendalam sebagaimana firman Allah dalam ayat 58, Surah Maryam; “Dan apabila dibacakan kepada mereka ayat-ayat Tuhan Yang Pemurah, mereka segera sujud serta dan menangis.”

4. Timbul dari rasa khusyuk dan tawadukTangisan seperti ini boleh terjadi apabila seseorang itu khusyuk dalam beribadat. Air mata yang menitis itu bukan kerana perasaan sedih tetapi kerana menyedari betapa diri yang begitu kerdil ketika berhadapan dengan pencipta-Nya. Bahkan, orang yang mencapai tahap kekhusyukan itu termasuk salah satu dari tujuh golongan yang memperoleh keistimewaan pada hari kiamat seperti sabda Rasulullah: “Tujuh golongan manusia yang akan dinaungi oleh Allah pada hari di mana tidak ada naungan kecuali naunganNya (iaitu) : Imam (pemimpin) yang adil, pemuda yang dibesarkan dalam beribadat kepada Allah, orang yang hatinya selalu rindu pada masjid, dua orang yang berkasih sayang semata-mata kerana Allah iaitu bertemu kerana Allah dan berpisah kerana Allah, seorang lelaki yang diajak berzina oleh wanita bangsawan dan rupawan lalu ditolaknya dengan berkata, “Aku takut kepada Allah”, seorang yang bersedekah dalam keadaan rahsia sehingga tangan kirinya tidak mengetahui apa yang dilakukan oleh tangan kanannya dan seseorang yang berzikir kepada Allah dalam keadaan menyendiri lalu menitis air matanya.” (Riwayat Bukhari dan Muslim)

5. Bimbang terputusnya rahmat Allah

Suatu hal yang menyedihkan hati dan amat dibimbangi oleh orang-orang yang beriman ialah terputusnya kebajikan dan rahmat Allah. Apabila keadaan ini berlaku, ia boleh mengubah suasana hati dan perasaan sehingga menjadi sedih dan terharu. Sebagai contoh, pada suatu hari sesudah Rasulullah wafat, Saidina Abu Bakar mengajak Saidina Umar ke rumah Ummu Aiman seperti mana Rasulullah semasa hayatnya sering menziarahinya.
Sebaik sampai di rumah Ummu Aiman, tiba-tiba Ummu Aiman menangis. Kedua-dua tetamunya itu lantas bertanya, “Apakah yang menyebabkan kamu menangis? Tidakkah engkau tahu bahawa yang tersedia di sisi Allah untuk Rasulullah jauh lebih baik?” Ummu Aiman menjawab, “Aku tidak menangis kerana itu melainkan kerana wahyu dari langit telah terputus (terhenti).” Kata-kata Ummu Aiman itu ternyata mengharukan Abu Bakar dan Umar, lalu kedua-duanya turut menangis.

6. Apabila terselamat dari kesesatan dan menemui kebenaranAdakalanya air mata seseorang itu akan menitis apabila ditunjukkan oleh Allah jalan yang benar setelah sekian lama hanyut dalam kelalaian atau kesesatan. Bagi yang berada dalam situasi sedemikian, akan terus menangis dan tangisannya bukan kerana merasa sedih tetapi kerana terlalu gembira dengan hidayah yang diterima itu.

Hal ini pernah terjadi kepada segolongan pendeta apabila mengetahui al-Quran yang diturunkan kepada Rasulullah merupakan kebenaran dari Allah seperti firman-Nya: “Dan apabila mereka itu (segolongan pendeta) mendengar apa-apa yang diturunkan kepada Rasul, engkau akan melihat mereka akan menitiskan air matanya, lantaran mengetahui kebenaran (seraya) mereka berkata; “Hai Tuhan kami! Kami telah beriman. Oleh kerana itu, catatlah kami dalam golongan orang-orang yang menyaksikan.

Dan tidak patut kami tidak beriman kepada Allah dan kepada kebenaran yang datang kepada kami, pada hal kami ingin supaya Tuhan memasukkan kami bersama kaum yang soleh.” (Surah al-Maidah:83-84) Daripada maksud firman Allah tersebut, jelaslah bahawa tangisan yang positif mempunyai keutamaan di sisi Islam sehingga tangisan seumpama itu boleh mendatangkan manfaat yang besar.

Ini kerana, orang yang menitiskan air mata kerana Allah sebenarnya merupakan orang yang cukup tinggi rasa keimanan dan taqwanya seperti yang ditunjukkan oleh Rasulullah dalam satu riwayat dari Abu Daud dan Tirmizi bermaksud: “Kami datang kepada Rasulullah sedang baginda menunaikan solat. Maka terdengar nafas tangisnya bagaikan suara air mendidih dalam bejana.”


Keistimewaan Saiyyidatina Khadijah. Isteri mithali :)

ISTERI Rasulullah SAW, Saidatina Khadijah binti Khuwailid ialah wanita pertama beriman kepada Allah dan rasul-Nya. Beliau banyak membantu dan mengukuhkan tekad, Nabi Muhammad dalam melaksanakan risalah dakwah Islamiah. Beliau sentiasa berusaha meringankan kepedihan hati dan menghilangkan keletihan serta penderitaan suaminya dalam berdakwah.

Inilah keistimewaan dan keutamaan Khadijah dalam sejarah perjuangan Islam. Beliau adalah sumber kekuatan di belakang Rasulullah.

Rasulullah ketika menceritakan keperibadian Khadijah bersabda, maksudnya: “ Demi Allah, tidak ada ganti yang lebih baik daripada dia, yang beriman kepadaku saat semua orang ingkar, yang percaya kepadaku ketika semua mendustakan, yang mengorbankan semua hartanya saat semua berusaha mempertahankannya dan… daripadanyalah aku mendapatkan keturunan.”

Siti Khadijah berasal daripada keturunan terhormat serta terkenal sebagai wanita tegas dan cerdas.
Beliau adalah wanita kaya dan terkenal serta mampu hidup mewah dengan hartanya sendiri. Namun semua itu dengan rela dikorbankannya untuk memudahkan tugas suaminya.Hal ini menunjukkan beliau adalah wanita yang mendorong kemajuan pahlawan umat manusia, melindungi pejuang terbesar dalam sejarah dengan mewujudkan kedamaian dalam kehidupan suaminya. Sikap inilah yang menjadi sumber kekuatan Rasulullah sepanjang kehidupan mereka.

Sepanjang hidupnya bersama Rasulullah, Siti Khadijah setia menyertai Baginda dalam setiap peristiwa suka dan duka. Setiap kali suaminya ke Gua Hira, beliau pasti menyiapkan semua bekalan dan keperluannya. Seandainya Rasulullah agak lama tidak pulang, beliau akan meninjau untuk memastikan keselamatan Baginda.

Sekiranya Baginda khusyuk bermunajat, beliau tinggal di rumah dengan sabar sehingga Rasulullah pulang.

Apabila suaminya mengadu kesusahan serta berada dalam keadaan gelisah, beliau cuba sedaya mungkin mententeram dan menghiburkannya sehingga suaminya benar-benar merasai ketenangan. Setiap ancaman dan penganiayaan dihadapi bersama. Malah dalam banyak kegiatan peribadatan Rasulullah, Siti Khadijah pasti bersama dan membantu Baginda seperti menyediakan air untuk mengambil wuduk.

Kecintaan Siti Khadijah bukanlah sekadar kecintaan kepada suami, sebaliknya jelas berlandaskan keyakinan kuat terhadap keesaan Allah.

Segala pengorbanan untuk suaminya adalah ikhlas untuk mencari keredaan Allah. Allah Maha Adil dalam memberi rahmatNya. Setiap amalan yang dilaksanakan dengan penuh keikhlasan pasti mendapat ganjaran yang berkekalan.

Firman Allah bermaksud: “Barang siapa yang mengerjakan amalan soleh, baik lelaki mahupun wanita dalam keadaan beriman, maka sesungguhnya akan Kami berikan kepadanya kehidupan yang baik dan sesungguhnya akan Kami berikan balasan kepada mereka dengan pahala yang lebih baik daripada apa yang sudah mereka kerjakan.” (Surah an-Nahl, ayat 97)

Janji Allah itu pasti benar. Kesan kesetiaan Siti Khadijah bukan sekadar menghasilkan kekuatan yang mendorong kegigihan dan perjuangan Rasulullah, malah membawa barakah besar kepada rumah tangga mereka.
Anak yang lahir juga adalah soleh. Keturunan zuriat ahlulbait Rasulullah adalah insan yang sentiasa taat melaksanakan perintah Allah.Semua ini menghasilkan kekuatan yang membantu meningkatkan perjuangan Islam.