Our Non-Muslim Relatives: Their Rights Upon us

By Kimberly Ben
When I reverted to Islam over 10 years ago, I received mixed reactions from my friends and family. While attending my first family gathering wearing Hijaab, I was eyed very curiously at first, but with time they have come to accept my choice.
Now, no one even seems to notice much except for the occasional complement on my choice of scarf. Most of my relatives accepted my new faith kindly with respect and made efforts to accommodate me, and my family. When holidays rolled around, my relatives would sometimes find it difficult to purchase gifts for other children in the family while "leaving mine out." When I patiently explained why it was important to me that they respect my decision, they did just that. There were a couple of times where my new faith was "challenged" (luring intense discussions about religion, or world events, but we have all learned to respect one another's choices and continue to love and support one another as a family. In many ways, Islam helped me improve my family relationships since I began taking seriously the instruction to maintain family ties. Alhamdu Lillaah (praise be to Allaah), it has been a pretty easy transition.
Establishing boundaries
Even the most pleasant visit with non-family members can present challenges and tests. Some things are easy to navigate, like avoiding alcohol or dishes with non-halal meat at a family event. Others are more difficult. One area that can be challenging is family gossip. Many relatives delight in sharing family secrets when they come together. It can be difficult to resist the urge to listen, participate and comment about the juicy details of another's life, but this is considered backbiting, and participating in it, is likewise forbidden and should be avoided.
Spreading malicious gossip about others is condemned in the Quran; Allaah Says (what means): {… And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allaah; indeed, Allaah is Accepting of repentance and Merciful.} [Quran 49:12] If you are part of a family whose favorite pastime is dishing on one another, you may have to get creative when attempting to avoid this kind of activity. When you notice that the conversation is taking a turn to gossip, try gently steering the conversation to another topic instead.
Another challenge specific to women is the issue of Hijaab. Some non-Muslim family members do not understand the purpose of Hijaab and may try to discourage a Muslim relative from wearing it. Some Muslim women recall being pressured to remove their scarves when running simple errands, or while attending a large event with family and friends because it was considered "embarrassing". This could be a real conundrum for a revert who has her own struggle with the issue of wearing Hijaab. This could be an opportunity to educate your family about the benefits of Hijaab. Enlighten them to the fact that covering has been an integral part of maintaining modesty in other religions as well –including Christianity and Judaism. Ultimately, we seek to please Allaah and have to make decisions that complement that goal.
Balancing religious obligations and family
Muslims can maintain their identity and religious obligations while keeping family ties by being patient, compassionate and kind to non-Muslim relatives even when they are critical, or negative:
Remain humble. Don't treat others as if you are superior to them. Be polite. Accept invitations from family that are within religious principles. This is an opportunity to strengthen family ties. Refuse to be a part of bad behavior, or create dissention.
Be cheerful and pleasant to everyone. We all prefer the company of someone pleasant and happy. A positive attitude is infectious. The Prophet  was known for being cheerful, smiling pleasantly to everyone. Anyone who spent time with him felt as though he liked him or her best. Our families deserve to know that feeling.
Show mercy to others. Allaah Says (what means): {So by mercy from Allaah, [O Muhammad sallallaahu ‘'alayhi wa sallam], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allaah. Indeed, Allaah loves those who rely [upon Him].} [Quran 3:159]
Many Muslims with non-Muslim family members may be confronted with challenges but they should be considered as opportunities to grow, increase in faith and ultimately earn the pleasure and rewards of Allaah Almighty. When you are attempting to establish good habits and find yourself surrounded by those whose principles are different from yours, you must establish a delicate balance between monitoring your own behavior, and allowing others the freedom to choose their behavior and way of life. As long as their decisions do not directly affect you, it may be best to let things go in the interest of maintaining peace and harmony.
Allaah Almighty Says (what means): {Say: O disbelievers, I worship not what you worship, nor will you worship that which I worship. And I shall not worship that which you are worshipping. Nor will you worship that which I worship. To you be your religion, and to me my religion.} [Quran 109:1-6]
For reverts, accepting Islam can be an exciting experience filled with lots of change. Many new Muslims often place lots of pressure on themselves to do everything "right," and may make drastic changes in their lives. Some of these decisions may be necessary, but it is a good idea to remember that Islam calls for moderation in all things. Islam has turned many wayward lives around, bringing an end to lifestyles that included drinking, drugs, promiscuity and even criminal activity. Even though you may never hear it directly, some non-Muslim families may be so impressed by the positive behavior of a Muslim family member, that they may start holding a much higher regard for Islam. We should always strive to exemplify the positive characteristics of our faith. We have an opportunity to show our non-Muslim family members the true, compassionate representation of a Muslim. So give others the freedom to see the benefit of Islam for themselves. Make time to visit and keep in touch with relatives. They are the people closest to us in this life, and can be our greatest allies and support. 

Milestones on the path of dutifulness to parents

There is no doubt that parents play an effective role in preventing their children from being undutiful. As it is known that prevention is better than cure, we advise noble parents who play the greatest role in this important process, to prepare youth and prevent them from being undutiful.

The family is the first incubator where the adolescent grows up and receives an upbringing. Hence, it has a far-reaching effect on the upbringing of children. It is sufficient to know that children act in a way that conforms to their environment. So, the environment forms the way in which the child learns his behavior. If adolescents grow up with a sense of righteousness and gratitude, undoubtedly, this would greatly affect them.

The following are some of the important means that parents should use while building the wall to prevent undutifulness:

1-   Extreme warning: An extreme warning lies in bringing up the children to be undutiful. Perhaps some people wonder about this warning. Yes, there are parents who plant the bomb which soon explodes. For example, some families express happiness when the child grows and is able to speak and move. Consequently, they tell him to beat or insult one of the parents. They mix jest with seriousness causing the disruption of the child’s moral standards. They are not aware that they are implanting in the innocent little child, at a very young age, disrespect to parents. This is the way it has always been, and always will be.

2-   Keenness on teaching the child the parents’ favors: It is a key step on the way of preventing undutifulness. It is to raise the children to be accustomed to respecting and realizing the status and favor of their parents. Ignorance of the status of parents and consequent punishment for being undutiful to them will lead the children to be undutiful.

3-   To be equally dutiful to you: Some parents are trapped in discrimination by favoring some of their children to others. This is plain injustice. Therefore, Sharee‘ah (Islamic legislation) strongly forbids this matter and warns of its bad consequences. When Basheer ibn Sa‘d  came to the Prophet, , to give his son An-Nu‘maan a gift; the Prophet, , asked: “‘Did you give all your children gifts like An-Nu‘maan?’ He said, ‘No.’ The Prophet  said: ‘So, look for another witness. Do you not like them (your children) to be equally dutiful to you?’” [Al-Albaani: Saheeh]

Steps of treatment

After dealing with the gravity of undutifulness and suggesting some methods to prevent it, we should talk about the steps of treatment, which are:

1-   Virtues and punishments: This is one of the foremost steps which the person who seeks dutifulness should have in mind and realize. One could change from one state to another if he finds a strong motive. Undoubtedly, knowing and remembering the fruits of dutifulness will be one of the best incentives to practice it. Similarly, contemplating the bad consequences of undutifulness and the resulting distress and grief in the worldly life before the Hereafter will help one be dutiful and keep away from undutifulness.

2-   Good friends: You should have good friends who correct your mistakes and inform you about the consequences of your actions. If good company is sought in the course of worldly journeys and travel, what should be the case in the travel of the Hereafter where the believer is in greater need to have a righteous helper and an agreeable companion who would be, in relation to his friend, like two hands that wash the other.
They are righteous people who guide you to the way of righteousness and direct you with their kind words if you commit an undutiful or a semi-undutiful act.
Hence, it becomes mandatory to get rid of bad friends who are the reason behind every catastrophe. You should know, especially in this stage of adolescence,  that friends are chosen by the adolescent according to his desire and inclination. The grave problem is that this test often comes spontaneously where the child grows up with a neighbor at school or university. This friend may become the reason behind his undutifulness through absorbing behavior due to frequent interaction over a period of time. So, you should select your friends cautiously and deliberately.

3-   O people of the faith: here, you should ask yourself: Are you faithful? Perhaps, you would quickly answer in the affirmative. This is a good reply; however, to reach such a degree of faithfulness you should read some questions, if your answer is in the affirmative, then, enjoy your faithfulness. Otherwise, you should do your best to make your answers in the affirmative.
- Do you frequently remember your parents’ favors?
- Do you frequently thank them for their care and upbringing?
- Do you supplicate Allaah The Almighty for them in your prayers, going, coming, with your friends and alone?
- Did you ever think about doing something for them and expressing your love and faithfulness?
- Do you quickly blame yourself and rush to serve them whenever you feel that you have fallen short to fulfill their rights?
This is the tip of the iceberg of questions which are well known to faithful people. Subhaan Allaah (Glory be to Allaah!), when a friend does us a favor, we remember it, keep treating him kindly and speaking well of him in his absence by remembering his good qualities. How come that we do not adopt this attitude— which we adopt towards our friends— towards our parents who sacrifice their time so that we can enjoy our times? They spent their money so that we become rich. They spent many nights crying because of our illness. Many times they were preoccupied from life with our needs. There are many of their supplications for us which were answered. How many times do kind parents sit watching their children dreaming of the day on which they become successful Muslim youth, with people delighting in them? By Allaah, these are only a few matters to remember. Is it not time for us to become faithful?

Family role

1-   Understanding the stage: first, I would like to ask why do adolescents clash with their parents. What are the reasons which drive him to argue after he was tractable during his childhood? Why does he tend to independence and individuality in taking decisions?
It seems that the answer is summarized in the fact that the adolescent is living through a new stage. The more parents are able to understand this, the more dutifulness they will get and vice versa. Missing understanding between parents and children is the gravest matter that culminates in undutifulness to parents. Children want to build their own life according to their style and that of their friends. On the other hand, parents look from their own point of view and through their own perspectives of their customs. Hence, each party is on a different wavelength. The deeper understanding of this stage the parents have, the more capable they will be of dealing according to methodology and awareness. By the permission of Allaah, it will result in dutifulness to parents and in having good manners.
We previously clarified that the adolescent in this stage wants to fulfill some needs such as security, acceptance, feeling responsible, and so on. The more the parents are aware of these needs, the stronger and more successful the relation will be. Undoubtedly, such success is topped by dutifulness to parents. Hence, we need to read a lot on the needs of adolescents and how to deal with them.

2-   Stop the conflict: it is important that parents understand that their children during this stage need to feel that their parents value them highly and know that they have moved from childhood to youth. In many cases, we find that the family’s stance towards the child, which may degrade or mock him, increases the child’s tendency to resort to his friends and compound their influence and effect on him.

3-   Feeling rejected followed by loss: It is noteworthy that whenever the adolescent feels acceptance and esteem, he loves his parents more and more. Therefore, the more we accept the basic personal traits of our adolescents, the more they feel at ease with us and their desire to spend time at home increases. Undoubtedly, such a feeling of acceptance and esteem leads to a similar result with the children.

How to Handle Burdens

We all have stress and burdens in our daily lives. Whether it is school or work or just the trials of life, we carry much on our shoulders. Some of us carry our own loads and some of us carry loads that we share with others, such as health problems, personal family issues, financial dilemmas, marital discord, employment troubles, and the list could go on. These burdens that we bear can be heavy. In fact, most of us may say that at one time or another, these burdens are too hard to bear.
But, in Chapter two [Quran 2], Allaah Almighty promises us that we will never have to carry a burden that is greater than what we can bear. So why do we feel then that the burden is too heavy for us to carry? Why do we feel as if we had the weight of the entire world on our shoulders and as if we had more than our share of worries and woes?
We feel this way not because of the weight of the burden, but rather the way we carry it.
Bend at the knees
When we physically carry heavy loads in our arms, we are always told to `bend at the knees' to avoid breaking our backs and injuring our necks. There is great wisdom in ensuring that something is sincerely done in our own best interest, and not just done as a task that we want to get rid of. Likewise, a burden that is carried with little or no care or concern for our own well-being does not make much sense. In a short amount of time, one would `burn out' and be of much less use to the same people that we were intending to help in the first place. So, a burden carried on our shoulders should be carried with care as well, otherwise it could similarly become a `pain in the neck'. In other words, a burden on its own is not such a pain but a mere responsibility; but a burden that is not carried well becomes a pain, a hassle that one harbors reluctantly.
No matter how heavy our burden is, if we carry it with confidence and self respect, we can handle the weight of it and carry it to fruition or to the point that it needs to be carried.
Sometimes, this weight that we carry is for a short period and sometimes it is for a long period; whatever the duration, our attitude determines in large part the outcome. The way that we handle any situation determines how that situation can end. Think about many of the burdens that you may have in your life at this very moment. The way you see them can have a huge impact on the way they affect your life. If you think they are enormous, then you tend to visualize them as such.
If you imagine that it is the end of the world, you would probably feel as if the world was about to come crashing down on you.
Instead, if we can remember at times like this that there is no such thing as a burden too great, we can take a deep breath and remind ourselves that we can handle it. We have to remember that Allaah Almighty Knows what we can handle. After all, He Almighty created us and thus Knows better than anyone else what we can and cannot handle.
Pulling our own weight
In remembering this, it would be better for us to handle our responsibilities not with complaints and grouchiness but with self-restraint and grace. The burdens placed on our shoulders should not weigh us down to the point of immobility. Instead, we can think of them as challenges that we can learn to face and overcome. The reality is that, no matter how bad the situation is, there is always someone out there whose situation is harder than ours. Maybe we can't see that person when we need to, but we need to know that this reality exists and that our own burdens are meant for us. The burden of other people could be much worse.
All of the burdens that we have are a test from Allaah Almighty—we know that already. What we sometimes forget is how to handle those burdens. Usually, we complain about everything that is ‘going wrong’ in our lives. If we can change our perspective and balance those burdens with a stronger back and with a more positive attitude, we will see that the burden is not as heavy as the reward for being grateful for those things that we have in our lives that are going well. 

Enjoining good and forbidding evil

Allaah, the Exalted, Says (what means): "Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma`roof (i.e., Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism, disbelief and all that Islam has forbidden). And it is they who are the successful.'' [Quran 3:104]

"You (true believers in Islamic Monotheism) are the best of peoples ever raised up for mankind; you enjoin Al-Ma`roof (i.e., Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden)''.[Quran 3:110]

 

"Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don't punish them).''[Quran 7:199]

"Those among the Children of Israel who disbelieved were cursed by the tongue of Daawood (David) and `Eesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from the Munkar (wrong, evildoing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do".[Quran 5:78, 79]

 

"…We (i.e. Allaah Almighty) rescued those who forbade evil, and with a severe torment We seized those who did wrong because they used to rebel against Allaah's Command (disobey Allaah)."[Quran 7:165]

 

Abu Sa`eed Al-Khudri  reported: The Messenger of Allaah  said,"Whoever amongst you sees an evil, he must change it with his hand; if he is unable to do so, then with his tongue; and if he is yet unable to do so, then with his heart; and that is the weakest form of Faith". [Muslim]

 

This Hadeeth (narration) contains a very important prescription to prevent the Muslim society from all things which are forbidden in Islam. So long as Muslims adhered to it and ceaselessly and fearlessly performed their obligation of enjoining the right and forbidding the wrong, their society was largely safe from many evils and sins.

 

Nu`maan Ibn Basheer, May Allaah be pleased with him, reported: The Prophet  said: "The likeness of the man who observes the limits prescribed by Allaah and that of the man who transgresses them is like a group of people who get on board a ship after casting lots. Some of them are in its lower deck and some of them in its upper (deck). Those who are in its lower (deck), when they require water, go to the occupants of the upper deck, and say to them: `If we make a hole in the bottom of the ship, we shall not harm you.' If they (the occupants of the upper deck) leave them to carry out their design they all will be drowned. But if they do not let them go ahead (with their plan), all of them will remain safe".[Al-Bukhaari]

 

We learn from this Hadeeth that the consequences of committing actswhich are forbidden in Islam are not confined only to those persons who commit them, but the whole society has to suffer the consequences. It is, therefore, essential that the people who are in the habit of committing sinful acts and violate Divine injunctions, should be checked to save the whole society from destruction. If this is not done, the entire society will have to face the Divine punishment.

 

The Prophet  said, "Beware of sitting on roads (paths).'' The audience said: "We have them as sitting places.'' The Messenger  said, "If you have to sit there, then observe the rights of the way". They asked, "What are the rights of the way?'' He  said, "To lower your gaze (on seeing what is illegal to look at), removal of harmful objects from the way, returning greetings, and enjoining good and forbidding wrong". [Al-Bukhaari and Muslim]

This Hadeeth tells us that it is improper to sit on roadsides and passages in such a way, which causes inconvenience to the people who pass by. It is really very unfortunate that now we do not care about such things at all. If sitting on the roadside is indispensable, then it is essential to observe the requirements mentioned in the Hadeeth.

 

Some Islamic etiquette mentioned in this Hadeeth have also been stated in other Ahadeeth (pl. or Hadeeth). For instance, politeness of speech, sharing of someone's burden, helping the oppressed and the troubled, guiding the wayward person to the right path, answering (in the prescribed manner) one who sneezes, etc.

 

`Abdullaah Ibn `Abbaas  reported: The Messenger of Allaah  saw a man wearing a gold ring. So he (the Prophet ) pulled it off and threw it away, saying, "One of you takes a live coal, and puts it on his hand?!'' It was said to the man after the Messenger  had left: "Take your ring (of gold) and utilize it,'' whereupon he said: "No, by Allaah, I would never take it after the Messenger of Allaah  has thrown it away". [Muslim]

 

We learn from this Hadeeth that wearing gold rings (and other golden ornaments) is prohibited for men. Unfortunately, it has become a popular fashion nowadays for men to wear gold rings to signify their marriage, which is a very dangerous custom that must be shunned.

 

`Aa'idh Ibn `Amr  visited `Ubaidillaah Ibn Ziyaad (the ruler) and said to him: "Son, I heard the Messenger of Allaah  saying, 'The worst shepherds (rulers) are those who deal harshly in respect of supervision. Beware, don't be one of them!''' Ibn Ziyaad said to him, "Sit down, you are but a husk from among the Companions of the Prophet  '' `Aa'idh Ibn `Amr  retorted: "Was there any husk among them? Surely, husk came after them and among others than them". [Muslim]

 

This Hadeeth presents a model of courage and boldness of speaking the truth before a tyrant. It was displayed by `Aa'idh in the court of 'Ubaidillaah Ibn Ziyaad, governor of Basrah. The latter humiliated `Aa'idh the righteous preacher, for his straight forwardness and truth but he repeated his statement about the eminence of the Companions of the Prophet  and said none of them could be called husk.

 

Huthaifah  reported: The Prophet  said, "By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allaah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted". [At-Tirmithi]

 

To abandon the practice of enjoining virtue and forbidding vice is likely to incur the displeasure of Allaah and the rejection of prayers and supplications.

Who are the Mahrams of a Woman?

When people distance themselves from the instructions of Islam and the rulings of religion -- especially those which guard chastity and the ‘Awrah (parts of the body that must be covered), prevent mixing of progeny and other immoral acts -- they fall into the pit of vice and immorality. This is encouraged by the enemies of Islam who try to control women with all the possible means until they lead them astray and strip them of their modesty, under the pretext of "liberating" them. In reality, they wanted to liberate women from their religion, modesty, and chastity.
As a ruling of Sharee‘ah (Islamic legislation), a woman has to know who her Mahrams (non-marriageable men) are, so as to guard herself and her religion.
The following question was raised to An-Nawawi : “Who is the woman whom a man is permitted to look at and meet her in seclusion?”
An-Nawawi  replied, “It is every woman whom he is permanently forbidden to marry due to a permissible reason because of her unlawfulness.”
“Permanently” is said to exclude the wife’s sister and her like, namely her paternal aunt, maternal aunt, and her daughter if the marital contract is concluded with the mother yet the marriage has not been consummated with her.
“Due to a permissible reason” excludes the mother and her daughter with whom a man had sexual intercourse mistakenly believing that it was lawful. The mother and her daughter are permanently forbidden, not because of a permissible reason, but because doubtful intercourse which is neither described as permissible nor unlawful, because the man was oblivious and thus, incompetent to receive religious commitment at that time.
“Because of her unlawfulness” excludes the woman who is involved in Li‘aan (oath of condemnation). This woman is permanently forbidden to remarry (her ex-husband) as an act of punishment, not because she is unlawful for him. Allaah knows best.” [The Fataawaa that is known as Al-Manthooraat by An-Nawawi, question no. 223.]
Allaah The Almighty Says (what means): {And not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women.} [Quran 24:31]
As regards “their fathers” up to the end of the verse, &Ibn Katheer&&  said, “These are all Mahrams for the woman who, therefore, is allowed to appear to them in her adornment without excessive display of beauty.”
Explanation of Mahrams:
• Their fathers: The woman’s father.
• Their husbands’ fathers: The husband’s father and grandfathers, up to all levels.
• Their sons: The woman’s sons down to all levels, and also the sons of daughters down to all levels.
• Their husbands’ sons: Male sons of the husband, including grandsons down to all degrees, whether they are sons of the husband’s sons or daughters.
• Their brothers: The woman’s brother
• Their brothers’ sons: The brother’s sons down to all degrees.
• Their sisters’ sons: The sister’s sons down to all degrees.
• Their women: Muslim, not polytheistic women, according to the preponderant opinion.
• That which their right hands possess: This may mean either:
bondmaids or bondmen.
• Male attendants having no physical desire: They are men who are not at the same level as the women and have no interest in or desire for women; or the oblivious person who has no desire; an imbecile; and, an impotent man. The eunuch who can describe women is excluded.
• Children who are not yet aware of the private aspects of women: Because they are so young they do not understand anything about women or their ‘Awrah (parts of the body that must be covered). If a child is young and does not understand that, there is nothing wrong with him entering upon women, but if he is an adolescent or approaching adolescence, so that he knows and understands these things, and can make a distinction between a woman who is beautiful and one who is not, then he should not enter upon women.
First benefit:
Are a woman’s paternal and maternal uncles her Mahrams?
Al-Qurtubi  said, “The majority of scholars held that the maternal and paternal uncles of a woman are like other Mahrams in that they are allowed to see of the woman what is permissible for them to see.”
Second benefit:
Is the daughter’s husband a Mahram for her mother?
Ibn Katheer  said, “The majority of scholars held that the wife’s mother becomes forbidden to be married to a person once he concludes the marital contract with her daughter.”
Third benefit:
Is the mother’s husband a Mahram for her daughter (i.e. his stepdaughter)?
A mother’s husband (the stepfather) is not a Mahram for her daughter except on two conditions, as Ibn Hajar  said in Al-Fat’h, “The prohibition of marrying a stepdaughter is stipulated by two things:
o She must be under the guardianship of the man
o The man should have consummated the marriage with her mother.
Therefore, the stepfather is not a Mahram to his step-daughter if only one of the two conditions exists.”
This view was adopted by Daawood ibn ‘Ali and his companions, chosen by Ibn Hazm, narrated by Abu Al-Qaasim Ar-Raafi‘i on the authority of Maalik . However, Ibn Taymiyyah  found it dubious and did not hold a certain opinion regarding it.
Finally, the majority of scholars held that the stepdaughter is unlawful to her stepfather in marriage, whether she was under his guardianship or not. Please check Tafseer ibn Katheer and Fat’h Al-Baari.

The Description of Paradise – III

The Soil of Paradise
Describing the soil of Paradise, the Prophet Muhammad said:
“I entered Paradise, where I saw lights of pearl, its soil was musk.” [Al-Bukhaari and Muslim]
Ibn Sayyaad  asked the Messenger  about the soil of Paradise. He  said, “It is a fine white powder of pure musk.” [Muslim and Ahmad]
Abu Hurayrah  said: “I asked, ‘O’ Messenger of Allaah, ‘From what are people created?’ He said: "From water." We (present Companions) asked, ‘From what is Paradise built?’ He said, ‘Bricks of gold and silver and mortar of fragrant musk; its pebbles are pearls and rubies, and its soil is saffron. Whoever enters it is blessed with joy and will never be miserable; he will remain there forever and will never die; his clothes will never wear out and his youth will never fade away.’” [Ahmad and others]
The Rivers of Paradise
Allaah, the Most High and Exalted, has told us that rivers flow from beneath Paradise. He Says in the Quran (what means):
{And give good tidings to those who believe and do righteous deeds that they will have gardens [in Paradise] beneath which rivers flow.} [Quran 2: 25]
Allaah also Says (what means): {Those will have gardens of perpetual residence; beneath them rivers will flow.} [Quran 18: 31]
The Prophet  has told us clearly about the rivers of Paradise. He said that during his Mi'raaj’ (miraculous Ascension to the heavens):
“...I saw four rivers flowing out from beneath Sidrat Al-Muntaha (the Lote Tree in the seventh heaven), two visible and two hidden. I asked, ‘O Jibreel (Gabriel), what are these rivers?’ He said, ‘The two hidden rivers are rivers of Paradise, and the two visible rivers are the Nile and the Euphrates.” [Muslim]
Imaam Al-Bukhaari  reported from Anas Ibn Maalik  that the Messenger of Allaah  said: “I was shown As-Sidrah (Lote Tree), where I saw four rivers, two visible rivers and two hidden rivers. The two visible rivers are the Nile and the Euphrates, and the two hidden rivers are rivers in Paradise.”
Moreover, the Messenger of Allaah  said: “Seehaan and Jeehaan (the Euphrates and the Nile) are all from the rivers of Paradise.” [Muslim]
Shaykh Al-Albaani  said: “Perhaps what is meant is that these rivers originated from Paradise just as mankind did; this Hadeeth does not contradict the well-established fact that these rivers spring forth from known sources on earth. If this is not in fact the meaning of this Hadeeth, then it is one of the matters of the Unseen (Al-Ghayb), which we must believe and accept because the Prophet  has told us about it.” [Silsilat Al-A Haadeeth As-Saheehah, 1/18]
Al-Qaari  said: “These four rivers are considered to be among the rivers of Paradise, because they are so sweet and digestive, so fresh and wholesome. They contain blessings from Allaah, and are honored by the fact that the Prophet  came to them and drank from them.” [Mishkaat Al-Masaabeeh 3/80
Another of the rivers of Paradise is Al-Kawthar which Allaah, the Almighty has given to His Messenger  according His Saying (which means):
{Indeed, We have granted you, [O Muhammad], Al-Kawthar.} [Quran 108: 1]
The Prophet  saw it during his Ascension and told us about it. He said: “Whilst I was walking in Paradise, I saw a river whose banks were domes of hollow pearls. I asked, ‘What is this, O’ Jibreel?’ He said, ‘This is Al-Kawthar which your Lord has given to you.’ Its scent - or its mud - was of fragrant musk.” Hudbah  [one of the narrators] was not sure if he said Teeb (scent) or Teen (mud). [Al-Bukhaari]
On the other hand, Ibn Katheer  compiled a number of Ahadeeth in which the Prophet  spoke about A1-Kawthar, such as the Hadeeth narrated by Muslim from Anas, which states that when the verse (which means): " {Indeed, We have granted you, [O Muhammad], Al-Kawthar.} , was revealed, the Prophet  said:
“Do you know what Al-Kawthar is?” They said, “Allaah and His Messenger know best.” He said, “It is a river that Allaah has promised to me, and in it is much goodness.” [Muslim]
He also quoted the Hadeeth narrated by Ahmad  from Anas according to which the Prophet  said:
“I have been given Al-Kawthar, which is a river flowing across the face of the earth; its banks are domes of pearl and it is not covered. I touched its mud with my hand, and found that it was fragrant musk, and its pebbles were pearls.” [Ahmad]
According to another Hadeeth, also narrated by Ahmad from Anas the Prophet  said:
“It is a river that Allaah has given to me in Paradise. Its mud is musk and its water is whiter than milk and sweeter than honey. Birds with necks like the necks of camels drink from it.” [Ahmad]
The rivers of Paradise do not contain just water. There are rivers of water, of milk, of wine and of clear honey. Allaah, the Most High and Exalted, Says (what means):
{Is the description of Paradise, which the righteous are promised, wherein are rivers of water unaltered, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey, in which they will have from all [kinds of] fruits and forgiveness from their Lord, like [that of] those who abide eternally in the Fire and are given to drink scalding water that will sever their intestines.}[Quran 47: 15]
Moreover, the Messenger of Allaah  said: “In Paradise there is a sea of honey, a sea of wine, a sea of milk and a sea of water, and the rivers flow out of these seas.” [At-Tirmithi]
He  also told us of a river called Baariq, which flows by the gate of Paradise. During the period of Barzakh (the time between death and the Day of Resurrection), the martyrs will be beside this river. Ahmad, At-Tabaraani and Al-Haakim  reported from Ibn ‘Abbaas  that the Messenger of Allaah  said:
“The martyrs are in a green dome beside the river of Baariq, by the gate of Paradise, from which provision comes to them morning and evening.”[Al-Jaami'] 
By: Umar Sulaymaan Al-Ashqar