Introduction
There is euphoria to implement Shari’a to resolve all problems confronted by the people in Pakistan as well as of the Muslim Ummah all over the world. Without making any effort to reform the corrupted society, some have rebelled against the established corrupt order by taking up arms and in the process, killing thousands of innocent Muslims. They use the holy word “Jihad” for their malicious un-Islamic barbaric acts of terror but it should not be forgotten that Shari’a or any other law is implemented by the people. If the people are not sincere in implementation of law or Shari’a, the desired results can never be obtained. During elections 2013, the way election/judicial officials ridiculed section 62 and 63 of the Constitution is just one example. Hence, logically first the people should be mentally prepared to accept the rule of law and then ensure its sincere implementation. Shari’a has two main aspects, firstly those to be implemented voluntarily by every individual Muslim personally and secondly, those implemented collectively through legal powers by the authorities. If the first part is implemented at personal level within the society most of the ills will get addressed. There will be problem in implementing the second legal part at State level. It is the job of religious scholars, teachers, preachers, reformers and leaders to prepare the masses to implement the first part at individual level, creating the environments for implementation of second part of law collectively by the authorities in power.
Islam caters for a successful life here and in the hereafter. There are two types of obligations – firstly owed to God ((Huqooq-Allah) and secondly, those to the fellow human beings (Huqooq-Ul-Ibaad). On the Day of Judgement if one had short-comings in giving his due rights to his fellow human beings (Huqooq-Ul-Ibaad) and he did not seek repentance for his short-comings in delivering his ‘huqooq ul ibaad’ before his death, God will take the good deeds of the person who wronged his brother, and transfer them to the one who was wronged! Thus God will do Justice and recompense the one who was wronged with the deeds of the oppressor. So every one is individually accountable for his own deeds. But if one who has wronged his fellow human being and usurped his rights unjustly from the ‘Huqooq-Ul-Ibaad’, but subsequently sought sincere repentance in his lifetime from Allah, in His Magnanimity and Grace will accept the repentance of the person and may forgive him; and will recompense, from Himself, the one who was wronged. So much importance is granted to the rights of fellow human being (Huqooq-Ul-Ibaad) which is so essential to build a society based upon justice, love, respect and peace.
A Hadith recorded by Ahmad, Abu Nu’aym, Al-Bazzar, and At-Tabarani states: “The debtor will be summoned before Allah on the Day of Judgement. Then Allah will ask him: ‘O Son of Adam! Why did you incur debt and infringe on others’ rights? ‘ The man would reply: ‘My Lord! You know I took it, but I neither abused nor lost it. It was stolen or fumed in a fire or lost its value.’ Allah, the Almighty and Exalted will say: ‘My slave has told the truth, and I am more entitled (than anyone else) to settle his debt.’ Then Allah will issue a command and something will be placed on his scales causing his good deeds to outweigh his bad ones. And so, by Allah’s Grace, he will enter Paradise’.” However polytheism [shirk] is inviolable abomination and supreme violation amongst all the ‘huqooqs’[rights, obligations], which God has chosen never to forgive on the Day of Judgement. The Muslims at present concentrate on worship, prayers to God but ignore the rights of fellow human being and thing that they will go to paradise! There is need to restore balance.
Role of Muslim Scholars
The Islamic Scholars (Ulema) have to play their role to make peaceful Muslim society through preaching and teaching Islam and not seeking power through politics. One is extremely shocked and grieved at the situation in Egypt. The simple honest, pious people are unaware of the mischievous crooked game of power politics thrown out of power they got after seventy years of struggle. The external and internal forces expedited the tragic end of the Muslim Brotherhood rule and oppression. The situation in Libya, Tunisia earlier in Algeria has many lessons. There is need for the religious based Islamic political parties/forces to learn some lessons. The Turkish model has some positive aspects. It must be understood that indulgence in the dirty game of power politics is not the role assigned to them by Allah in noble Quran. They should stop considering themselves to be like honourable Abu Bakr, Omar, Usman or Ali [may Allah be pleased with them]. They should keep the role of great scholars and Imams like Abu Hanifa, Malik, Humble or Shafie [may Allah bless them] who peacefully resisted against tyranny of rulers but did not seek power. They knew well their actual responsibilities, to keep and preach the true message of Islam to all.
If some one is pious and religious but does not know driving, no one will take a chance to travel in the bus driven by such a person, as it will risk life. The piety and religious knowledge is not sufficient for safe driving. Politics and running government is the job of people who have expertise in this field. One is required to deal with many internal and external forces, to take all people along. Travelling in a bus driven by inexperienced driver or government by no political simple devoted people involves risks, risk of life, it could be like committing suicide, forbidden in Islam: “Do not kill yourself” (Quran;2:195), “Nor kill (or destroy) yourselves” (Quran;4:29). Some people are risking lives of innocent people by leading them to armed struggle, revolt or through power politics. They think this is service to Islam. They ignore the task assigned to the Islamic Scholars by Quran:
“Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil). (Quran;9:122)
Molana Syed Abul A’la Maududi explains verse 9:122:
(Quote) “This was a very important instruction that was given at the opportune moment to strengthen the Islamic movement. For, at that time, the people were entering into the fold of Islam in large numbers without its proper understanding. Obviously, this instruction was not needed in the initial stages of the movement, for at that time everyone who embraced Islam did so with its full understanding. No one would think of becoming a Muslim without this as this was an invitation to persecution. When the movement became successful and won power in the land, the clans and the habitations began to enter en bloc into the fold of Islam. Naturally very few of them understood the full implications of the faith before accepting it, but the majority of them were being carried into the fold, as it were, by the strong current that had been generated by the movement. Outwardly this immense increase in numbers appeared to be a source of strength to Islam, but in reality such people as had no true understanding of Islam and were, therefore, not prepared to fulfill its moral obligations, were not only useless for the Islamic system but were actually harmful to it. This side of the matter became quite apparent during the preparations for the Tabuk expedition. That is why Allah sent down the instruction that necessary steps should be taken for the integration of the Islamic community so that it may keep pace with the immense increase in its number. Therefore some people should be brought out from every habitation and taught and trained in the requirements of Islam and these in their turn should teach and train their own people so that the whole Muslim population should understand Islam and obtain the knowledge of the limits prescribed by Allah. In this connection, it should also be clearly understood that the command about mass education given in this verse is not merely about literacy but it had the definite aim of imparting the understanding of the way of Islam among the masses and enabling them to refrain from un-Islamic ways. This is the real and permanent aim of education that has been set before the Muslims by Allah himself. Therefore every system of their education shall be judged by this criterion and shall be regarded Islamic only to the extent it fulfils this aim. It does NOT, however, mean that Islam is against the spreading of literacy and teaching of the purely mundane subjects to the masses, but it simply means that the primary aim of the Islamic education should be the achievement of the objective which has been mentioned above. Without this, it does not consider any education to be education at all, even if it were to produce Einsteins and Freuds of the age.”
“It will be worthwhile to consider the true significance of the words used in the context, for they created a strange misunderstanding among the people of the later period, and produced lasting poisonous effects on the religious education of the Muslims, nay, on their whole religious life in general. It is obvious that Allah used these words in order to lay down the objective of education before the Muslims, which was this: to understand the Islamic way of life and have an insight into its system: to be familiar with its true nature and spirit so as to be able to judge and differentiate between the Islamic and the un-Islamic ways of thought and conduct in every aspect of life. But later on when the knowledge of the Muslim law was given the technical name of Fiqh, it gradually developed into the science of the details of external form (as opposed to the spiritual aspect of the Islamic law). As the word fiqh is of the same root as used in this verse, a misunderstanding was created that this command of the Quran was about acquiring the knowledge of Fiqh in the above-mentioned sense. It is true that this knowledge is of great importance in the Islamic system of life, but it is not all that is required by the Quran but only a part of the objective. It is not possible to recount here all the damages that the Muslim community has suffered because of this misunderstanding, but suffice it to say that this is the thing which is responsible for reducing the religious education of the Muslims to the knowledge and interpretation of the external form of Islam without paying any attention to the spirit of Islam. This inevitably resulted in making lifeless formalism the ultimate goal of the life of the Muslims.” (unquote) [Tafheem ul Quran]
The verse 9:122 is as applicable to present day Muslims as it was to large numbers of Muslims 1400 years ago. The job of Ulema, Islamic scholars is teaching and preaching Islam, they are even exempted form Jihad, a great exemption if one can realise, understand. Prophet Muhammad (Pbuh) preached Islam, migrated to Medina, he did not grab power by force, and people accepted him as their spiritual, political leader and messenger of God, due to truthfulness of his message, strong character and qualities.
Present day Muslim societies need Dawah to know and practice the true teachings of Islam. If scholars leave their primary task then who will reform society? No amount of word crunching and explanation can change the clear meanings of the Quran 9:122.
A good Muslim society will produce good leaders, rulers and good people in all segments of society and Islam and Shari’a will get implemented without any resistance or terrorism (Fisad).
Prophet Muhammad (Pbuh) & his Companions
The life of Prophet Muhammad (Pbuh) is the role model to be followed for balanced life. While he fulfilled his obligations to God, he was kind to human being and cared for them. He preached the message of God, vigorously at Makkah for thirteen years, after having been voluntarily accepted as a leader, preacher, prophet and ruler by the people of Medina he started implementing the second part, the implementation of Shari’a law at collective level. Likewise there is dire need to prepare the Muslim societies for the first part, comprising of basic human values of morality, ethics, social behaviour through piety, available from the life of Prophet Muhammad (Pbuh) and his pious companions; the rich treasure of Islamic virtues.
The Sunnah derived from the Hadith (Traditions) based upon the acts and approvals from the life of Prophet Muhammad (Pbuh), narrated through his Companions have served as models of a truly God fearing people, and will continue to do so till eternity. Hence God’s preservation of this page of history with such exactitude that anyone who is sincere about learning from their example can know, even today, every detail of how the Prophet (Pbuh) and his companions (Sahaba) lived and died. The sayings and deeds of the Prophet Muhammad (Pbuh) and his Companions have been collected and presented by Maulana Wahiduddin Khan in a simple style in book “Islamic Treasury of Virtues”. This is a thoughtful selection which make up this model, gives an authentic picture of the Islamic way of life. In the light on the traditions of the Prophet and his Companions, a Muslim can pattern his life in such a way to feel confident of receiving God’s help and blessings during his/her life time and Hereafter. The book is exhaustive; selection with some variation for brevity is presented here:
The Qur’an is for admonition, not just for recital
Mother of believers Ayshah (r.a), hearing of certain individuals who read the Qur’an all night, reading it right through once, or even twice in a night, remarked, “What is there in mere recitation?” I used to stay up all night with the Prophet and, in his recitations of the chapters entitled ‘Cow’, ‘Family of Imran’, and ‘Women’, whenever he came to a verse which contained a warning, he would pray to God and seek refuge with Him, and whenever he came to a verse bearing good tidings, he would pray to God and express his longing for what was mentioned in the verse. (Ahmad, Musnad)
Letting one’s heart be moved by the Qur’an
Abu Hamzah once told Abdullah ibn Abbas that he was quick at recitation. “I have sometimes completed the whole Qur’an once or twice in a single night.” “I prefer to read just one chapter,” said Ibn Abbas. “Would you recite, you should do so in such a way that your ear hears and your heart assimilates what you are reciting. You should pause at its places and wonderment to let your heart be moved by it. Your aim should not be just to reach the final chapter.
Worshipping God and not harming others
Abdullah ibn Masud says that when he asked the Prophet what the best of all actions was, the latter replied: “Prayer at the proper time.” “And what is the next best,” asked Ibn Masud, “Sparing people the harm your tongue can do,” was the Prophet’s reply. (Al Tabarani)
Truly destitute are those bereft of God’s grace in the hereafter
Abu Hurayrah relates how one day he and some Companions were sitting in the presence of the Prophet when he asked them if they knew who the destitute ones were. “Those who have neither cash nor capital to their credit,” suggested the Companions. But the Prophet corrected them: “The destitute one among my followers is he who comes on the Day of Judgement with prayer, fasting and charity to his credit, but having at the same time abused others, taken possession of their property, shed their blood and inflicted cruelty upon them. His good deeds will be measured up against his wrong-doing until, finally, there is nothing good left to his credit, and many debts still to be repaid. The bad deeds of others will then be heaped up upon him and he will be cast into fire.” (Muslim, Sahih)
The nature of a true believer
The scripture, which was revealed to Abraham, contained the following passage: “A person of discernment should have certain special moments: of communion with God; of self-examination; of reflection upon the mysteries of creation. There should also be times, which he sets aside for food and drink. And this person of discernment should engage in activity for only one of three purposes: to accumulate (good actions) for the next world; to make a living for himself; to enjoy whatever pleasures are not prohibited. He should also be an observer of his times, a minder of his own affairs and the custodian of his tongue. His actions should be accompanied by a minimum of words and he should speak at length only on weighty matters of proper importance.” This is related as a tradition of the Prophet on the authority of Abu Dharr. (Ibn Hibban)
Reject reproof and you reject what is good
Adi ibn Hatim once said: “What is acceptable to you today, was abhorrent to us yesterday; and what is abhorrent to you now will become acceptable to future generations. You will be following the true path so long as you continue to recognize what is abhorrent and refrain from rejecting what is acceptable; and so long as a learned man can stand up amongst you to admonish you without having scorn heaped on his head.” (IBN ‘ASAKIR)
Working in one’s own sphere, and avoiding conflict with the government of the day
The Prophet asked Abu Dhar Ghifari what he would do when the leaders, or rulers started taking more than their fair share. “I will take to the sword, Prophet of God,” ventured Abu Dhar. “Rather than take to the sword, it would be better to be patient until you meet me in the hereafter,” said the Prophet. Abu Dhar never ceased to proclaim the truth, but never-right till the moment he left this world-did he take up the sword against the government of the day.
Fearing no one in giving admonishment
One who finds himself in a situation in which he is morally bound to proclaim the truth should not refrain from doing so because he feels his own position to be weak. One who hesitates in this way will be in a sorry state on the day of Judgement. God will ask him why he did not speak the truth. He will reply, “For fear of men.” But God will say to him, “Was not God before you to be feared?”
Good character-the very essence of religion
Abdur Rehman ibn Harith ibn Abi Mirdas As Sulami recounts what happened one day when he was in the presence of the Prophet, along with a group of people. The Prophet asked for some water to be brought, then dipping his hands into it, he performed his ablutions. Whatever water was left was drunk by the people present. “What made you do this?” enquired the Prophet. “Love of God and the Prophet,” they replied. “If you wish to be loved by God and His Prophet,” God’s messenger told them, “be faithful when trusted and honest in your speech; and be a good neighbour to others.” (Al-Tabarani)
Not hating even the direst of enemies
At the Battle of Uhud, the Prophet had his teeth broken by a stone thrown at him by one of the enemy, and blood streamed from his mouth. Some of the Companions urged the Prophet to curse these enemies who wrought such havoc. (Among the many Companions who died in the battle was the Prophet’s own uncle, Hamzah.) The Prophet’s response to this was: “I have not been sent as a curser. I have been sent as a preacher and the bearer of God’s mercy.”
God’s People
Those who show mercy will be dealt with mercifully: “The Merciful One shows mercy to the merciful,” said the Prophet. “Be merciful with those on earth. The One in Heaven will be merciful with you.” (Ahmad, Abu Dawud, Al Tirmidhi)
The most worthwhile work is preaching the word of God:
The Prophet said: “That God should grant guidance, through you, to just one person is better for you than everything on which the sun rises.”
The preacher of God’s word wishes people well, no matter how they treat him:
The Prophet (Pbuh) was besieged Taif for more than twenty days. When it became difficult for the Muslims to continue with the siege, he ordered them to withdraw. It was then suggested that the Prophet bring down a curse upon the heads of the Thaqif tribe, but the Prophet merely raised both hands and prayed: “Lord, guide the Thaqeef, and bring them into the fold of Islam.” The Prophet was likewise told of the contumacy and disbelief of the Daus tribe, and again it was suggested that he should invoke a curse upon them, but the Prophet’s response was again to pray. “Lord, guide the Daus,” he begged, “and bring them into the fold of the faithful.”
Follow in the footsteps of the early Muslims: that is the only way to reform
Imam Malik once observed, “Latter-day Muslims can reform only by means of that which enabled early Muslims to reform.”
Salvation is for those who tread the path of the prophet and his Companions
The Prophet said: “The Jews broke up into seventy-one sects and the Christians into seventy-two. This community will break up into seventy three, all of which will be in the Fire, except of one.” “Which one is that, Prophet of God?” the Companions asked him. “Those who follow my path and that of my Companions,” the Prophet replied. (Ibn Kathir, Tafsir)
Conversing with God more and with men less
Thaur ibn Yazid tells of how in the course of his reading, he came across an interesting dialogue between Jesus and his disciples. “Converse with God more and with people less,” admonished Jesus. “How can we converse with God more?” his disciples asked him, “By prayer and supplication to Him in private,” answered Jesus. (Abu Nu‘aym)
A good deed is of no value if it makes one proud
Ibn Ata Allah As-iskandari wrote in his book, Al-Hikam: “A sin which makes one meek and humble is better than a good deed which makes one proud and arrogant.”
The god-fearing treats others best
Maamar, who belonged to the next generation after the Companions, tells us that the latter used often to say: “Your greatest well-wisher is he who fears God with regard to you.”
The eminent should grieve for the lowly
It happened that a woman of Madinah, who used to clean the mosque, passed away. She was black-skinned and mentally deranged and there were few to perform her funeral. Those who came to it did not think it proper to inform the Prophet. When he finally heard about it, he asked to be informed of the death of any Muslim in future, irrespective of his or her status.
Lose all, gain all
The first Caliph, Abu Bakr, sent out Khalid ibn Walid on a military campaign. One of the pieces of advice he gave him was: “Desire of death you will be granted life.”
Knowledge is more than just information
Malik, ibn Anas said: “Knowledge is enlightenment. It comes only to a humble, fearing, pious heart.”
Of all actions, the most sublime is remembrance of God
Abu Darda reports the Prophet as asking his companions: “Should I not tell you of the action that is best and most pure in the presence of your Lord; the action which will raise you up in the sight of God, and is better for you than great expenditure of gold and silver; better too than that you should meet your enemies in battle, striking their necks and they striking yours?” “Do tell us,” the Companions replied, “It is remembrance of God,” said the Prophet. (Al-Tirmidhi, Shama’il)
An able and righteous man – the most treasured asset
Zayd ibn Aslam reports on the authority of his father that Umar ibn Khattab asked some of his companions to tell him about their ambitions. “I would like to have this house full of money, so that I could spend it in the path of God,” volunteered one. Another said that he would like gold-yet another mentioned pearls-so that their wealth could be spent in the furtherance of God’s cause. “What I would like more than anything,” said Umar, “would be to have this house full of men like Abu Ubaidah ibn al Jarrah, Muadh ibn Jabal and Hudhaifah ibn al Yaman, so that I could use them for God’s work.” (Al Tarikh Al-Saghir)
Qualities of Leadership
In the context of his relationship with the Caliph Umar, Abdullah ibn Abbas says that he served him better even than the members of his own household, and that “he used to seat me next to him and showed me great respect.” He relates how one day when he was alone with him in his home, he suddenly heaved such a deep sigh that it was as if he was about to surrender his soul. Abdullah enquired. “Is it because of some apprehension that you heave this sigh?” “It is, indeed,” he replied, and asking Abdullah to come nearer, he told him that he did not know of anyone capable of taking on ‘this work’ by which he meant the caliphate. Abdullah ibn Abbas then mentioned six names, and asked the Caliph if he did not know them. Umar commented on each one of them in turn and then said: “One who is firm but not overbearing, soft but not weak, generous but not extravagant, thrifty but not miserly – only such a person is fit for this task.” According to Abdullah ibn Abbas, only Umar ibn al Khattab himself possessed all these qualities. (Kanz Al-Ummal)
What those who sit with leaders should be like
Abdullah ibn Abbas tells of how his father once said to him: “My boy, I see how the Commander of the Faithful, Umar ibn al Khattab, invites you to his meetings and takes you into his confidence. He also turns to you as well as to the other Companions for advice. I am going to give you three pieces of advice which are worth remembering: firstly, fear God, and never let it be said of you by Umar that you told a lie; secondly, keep his secrets well, and thirdly, never speak ill of anyone in his presence.” Amir says that each one of those pieces of advice was better than a thousand. “Better than ten thousand,” rejoined Abbas. (Ai-Tabarani)
Sycophantic Subordinates Portend Disaster
Mother of believers Ayshah (r.a) reports the Prophet as saying: “When God desires the good of someone in a position of power, he assigns to him an honest counsellor, one who reminds him of God’s word when he forgets it, and who assists him when he remembers it. And when he desires the opposite for anyone, He gives him an evil counsellor, one who does not remind him when he forgets and does not assist him when he remembers.” (Abu Dawud, Sunan)
Lip Service Is Not Proof of Real Attachment
Jubair ibn Nufair relates how, as his father was sitting with Miqdad ibn Aswad one day, a passerby, on seeing a Companion of the Prophet said: “How fortunate are those two eyes that have seen the Prophet! By God, if only we could have seen what you saw and shared in your experiences!” Nufair said that he was impressed by the man’s words; he seemed to have spoken well. But Miqdad – may God be pleased with him looked towards the man and said: “No one whom God has saved from being present at those hours should desire to have been there. Who knows how they would have acted in those circumstances? By God, many of whom God cast into Hell came to see the Prophet, such as did not accept what he said, or believe in his mission.”
FAITH
Even Self-Sacrifice is of No Value Without Total Sincerity
A certain Muslim participated in the Battle of Uhud (3 A.H.) and died fighting. When his mother learnt of the death, she cried out for her “martyred” son. “Hold your peace,” the Prophet (pbuh) told her “How do you know that he has been martyred? He used to indulge in vain talk and was miserly with things that it would have done him no harm to give away.”(Tirmidhi, SHAMA’IL)
It is Wrong Even to Hint A Partnership With God
“That which God wishes, and you wish, will come to pass,” said a certain individual to the Prophet. The latter showed his intense displeasure at this remark. “Have you set me up as a compeer with God?” he asked. “Say, rather, that which God alone wishes will come to pass.”
Have trust in God right up till the end
When the Prophet left Makkah on his emigration to Madinah, he spent the first three days in the Cave of Thur. The Quraysh, who were searching for him, eventually arrived at this cave. Abu Bakr, who was in hiding with the Prophet, said, “Prophet of God, look how close the enemy has come. If they were just to look at their feet, they would see us beneath them.” “Abu Bakr,” the Prophet replied, “What do you think of those two who have God as a third?” (Al-Bidayah Wa Al-Nihayah)
Thinking of God in moments of crisis
‘Ali, the son of Abu Talib, related how Fatima, his wife and also daughter of the Prophet had to do all the housework herself. Her hands used to become blistered from working a millstone, her clothes became dirty from sweeping the floor, and having to bring water from outside in a large leather bag had left a mark on her neck. On one occasion when the Prophet had had an influx of servants, ‘Ali suggested to Fatima that she go and request her father to give her one of them to help her in her work. She duly went to see him, but there were many people gathered at his house, and she returned home, without having been able to meet him. The next day the Prophet came to the house of Ali and Fatima and asked what it was she had wanted to discuss with him, but Fatima remained silent. Then ‘Ali told the Prophet the whole story. The Prophet did not, however, accede to their request for a servant. “Fear God,” he said, “and fulfil your duty to the Lord. Continue to do your housework and, when you go to bed at night, glorify God 33 times, praise him the same number of times and exalt him 34 times. That makes 100 times altogether. That will do you more good than a servant will.” (Al-Targheeb Wa Al-Tarheeb)
On hearing the hereafter mentioned, he waived his claim
Umm Salamah tells of how two of the Ansar brought a dispute before the Prophet about a long-standing issue of inheritance for which neither party could produce a witness. “You bring me your disputes,” the Prophet said to them, “and, when no proper evidence is brought forward, I judge them according to my own way of thinking. I might, on the basis of partial evidence, make a settlement in favour of one of the parties, but in so doing, it may be that I take away from the other what is his rightful due. In that case, the one in whose favour I pass judgement should not accept what has been apportioned to him, for that would be like his accepting a firebrand which, on the Day of Resurrection, would stick on his neck.” At these words, both the Ansar broke down and wept. “Prophet of God!” they both cried out, “he can have my rightful share!” “The Prophet then told them that in view of their changed attitude they should go and, seeking to do what was just and right, should divide the inheritance into two parts. Then they should draw lots as to who should have which part. In this way, each would have the other’s approval of the share he received. (Kanz Al-Ummal)
Fear of God made the stick fall from his hand
Abu Masud Ansari says that one day he became angry with his slave and began beating him with a stick. Just then he heard a voice from behind him “Abu Masud, realise … ,” but, in his fury, he was unable to recognize the voice. When the speaker came nearer, he realized that it was the Prophet of God. “You should realize,” said the Prophet, “that God has more power over you than you have over this slave.” On hearing this, Abu Masud let the stick fall from his hand. “Never again will I beat a slave,” he vowed, “and seeking God’s good pleasure, I hereby give this slave his freedom.” “If you had not done this, you would have been touched by the flames of Hell,” said the Prophet. (Muslim, Sahih)
Fearing God’s punishment, even when one is dealing with the lowly
Once when the Prophet was at home with his wife, Umm Salamah, he summoned the maidservant for some errand, but she seemed to take a long time in coming. Seeing signs of anger on the Prophet’s face, Umm Salamah got up to see what had happened to the girl. She opened the curtain and saw her playing outside with the goat’s kids. She called to her once again, and this time she came. The Prophet was holding a tooth-stick at the time, “If I had not feared the retribution of Judgement Day,” he said to the girl, “I would have hit you with this tooth-stick”. (Al-Adab Al-Mufrad)
The greatest favour to seek from God is forgiveness
According to Anas ibn Malik, the Helpers (Madinan Muslims) suffered from not having enough camels to irrigate their land. They came, therefore, to the Prophet, hoping that he would be able to provide them with camels, or arrange for a canal to be dug, which would bring them an abundant supply of water. The Prophet looked towards the Helpers and greeted them thrice. “Whatever you ask of me today, I shall certainly give you,” he said. “And whatever I ask of God on your behalf, He will surely grant.” At these words, the Helpers experienced a change of heart. “The greatest thing we can ask for is the Hereafter,” they thought. “Why waste such a precious opportunity by asking for the world?” Then they said to one another, “Let us take advantage of this opportunity and ask for forgiveness.” Addressing the Prophet they said, “Ask the Lord to forgive us.” “Lord, forgive the Helpers,” was the Prophet’s immediate response. “Forgive their children: forgive their wives.” (Ahmad, Musnad)
Avoiding Anger
Abu Hurayrah tells of how a man came before the Prophet and asked him for some advice. “Do not be angry,” said the Prophet. He asked for further advice, a second and a third time, and each time the Prophet repeated the words, “Do not be angry.”
(Al-Bukhari Sahih)
Knowing the world, but not the hereafter
Abu Darda asked certain individuals, “How is it that I behold you full of food, but starved of knowledge?” (Jami‘ Bayan Al-Ilm)
They will be of good cheer on meeting God
While still a young man, Talhah ibn Bara’ came to the Prophet to swear allegiance to him and to accept Islam. “I am at your behest,” he vowed to the Prophet. “I will do exactly as you command.” “Even if I tell you to sever your relations with your parents?” the Prophet asked. (Talha used to look after his mother with great affection.) Talha ibn Bara’ at once prepared himself to carry out the Prophet’s command. “Talha,” the Prophet said to him, “Our religion does not teach one to sever ties. I just wanted you to be absolutely certain of your faith.” Talha ibn Bara’ came within the fold of Islam and remained a fine Muslim till the day he died. When he was suffering his final illness, the Prophet came to visit him and found him in a state of unconsciousness. “I think that Talha’ s soul will be taken up tonight,” he said. He departed then, asking to be informed when Talha regained consciousness. It was midnight before he did so, and he said that the Prophet should not be disturbed at that late hour. “He might be bitten by some harmful creature, or some enemy might do him an injury if he comes out at night,” he protested. Talha passed away that very night and the Prophet was not informed until after the morning prayer. The Prophet prayed, “Lord, meet him in such a way that both he and You are of good cheer on meeting each other.” (Al-Tabarani)
What Really Matters is the man within
A complaint was made to the Prophet about the behaviour of Abdullah ibn Hudhaifah. It was said that he joked and played the fool too much. “Let him be,” said the Prophet, “for, deep down, he has great love for God and His Prophet.” (Ibn ‘Asakir)
Extending unstinted support
Abu Bakr called together the Companions and told them of his intention to send an expedition to Syria. “God will surely grant the Muslims His succour,” he told them, “and exalt His word.” In the consultations that followed, some of the Companions opposed certain of Abu Bakr’s ideas. Even so, after brief discussions, all of them-without a single voice of dissent-urged Abu Bakr to do as he thought fit. “We shall neither oppose nor blame you,” they assured him. (Ibn ‘Asakir)
Obedience to the prophet, come what may
When Mughirah ibn Shu’ba told the Prophet that he intended to marry the daughter of a certain person, the Prophet told him to go and see her first. He did as he was bade by the Prophet, informing the girl’s parents of his intentions and the Prophet’s injunction. The girl’s parents were nevertheless reluctant to let their daughter appear before a stranger. The girl, however, who was in the next room overheard the conversation and said, “If the Prophet has given this order, then come and see me. If he has not, I implore you in God’s name not to do so.” (Ibn Majah, Sunan)
Sincerity and piety the essence of Islam
Uthman ibn Affan tells of how the Prophet said that he knew which testimony would save one from the Fire, provided it was uttered from the depths of one’s heart. Umar offered to explain the nature of such an affirmation to the Companions. He said that it was the testimony of sincerity, which God had prescribed for the Prophet and his companions, and the testimony of piety, which the Prophet had pressed upon his uncle, Abu Talib, as the latter lay dying: it was, ultimately, the testimony that there is none worthy of being worshipped save God.
True faith brings visions of unseen realities
Malik ibn Anas tells of how Muadh ibn Jabal came before the Prophet and was asked by him, “How is your morning?” “Full of faith in God,” replied Muadh. “Every statement applies to something in particular, just as every statement has an inner meaning. To what does your present statement apply?” asked the Prophet. Muadh then told the Prophet that he had never woken up in the morning thinking that he would live till the evening, and never gone to rest in the evening thinking that he would live till morning; nor did he even take one step without the thought crossing his mind that he might not be able to take another. “It is as though I see all those communities, down on their knees, being called to account for their actions. Along with them are their prophets, and their idols, too, – those to which they used to appeal, as well as to God. It is as if I see, with my very own eyes, how the people in Hell are being punished and the people in Paradise are being rewarded.” “You have attained true realization,” the Prophet told him. “Now let there be no falling away from it.” (Hilyat Al-Auliya)
Bear hardship with patience, and one’s sins will be forgiven in the next world
Abu Bakr once recited this verse of the Qur’an before the Prophet: “He that does evil shall be requited with it. There shall be none to protect or help him.” (4:123) “How,” he asked, “can things now turn out well for us, since we shall have to pay for the evil that we do?” “May God forgive you, Abu Bakr,” the Prophet said, “don’t you ever become ill, or feel fatigue or distress? Aren’t you sometimes afflicted with hardship? Don’t you fall into error now and then?” Abu Bakr said that he did indeed. “This then is the requital of your sins in this world,” said the Prophet. (Kanz Al- Ummal)
Affluence is the greatest trial
Saad ibn Abu Waqqas tells of the Prophet saying; “I fear for you in the trial of worldly deprivation. But I fear for you even more in the trial of affluence. You have remained patient in the face of worldly oppression, but will you not be carried away by the sweetness and luxuriance of this world?”
All man’s sins, except pride, may be forgiven
“There is hope of forgiveness for every sin that arises from carnal desire,” said Sufyan ath-Thauri, “but not for those that stem from pride. Satan sinned out of pride, while Adam erred due to carnal desire. Adam repented and was forgiven, but the sin of Satan excluded him forever from God’s gracious mercy.”
The prophet’s way of giving advice
The Prophet once said of Khuzaim, one of the Companions, “What a fine fellow Khuzaim would be, if only his locks were not so long and his shawl did not drag on the ground (Abu Dawud, Sunan).” When Khuzaim heard what the Prophet had said of him, he took a knife and cut off his locks. In like manner, the Prophet said of another companion, Abdullah by name, what a fine fellow he would be “if only he prayed at night.” When Abdullah heard this, he immediately started praying at night, sleeping for only a very short time. (Al-Bukhari, Sahih)
When evil lives on
A wise man once said: “Blessed are those whose sins die with them. Damned are those whose sins live on after them.”
Remaining on speaking terms
Ata Ibn Hasid reports the Prophet as having said: “It is not right for anyone to break off ties with his brother for more than three days, with the two meeting and ignoring each other. He who greets the other first is the better of the two.” (Al-Bukhari, Sahih)
Hoping for something is not enough. It must be worked for
Ali, the son of Abu Talib, once exhorted the people: “People, I urge you-and myself-to be pious and obedient. Send good works before you and cherish no false hopes. For hopes will not compensate for it.
A true believer shows no hesitation in answering the call of the almighty
The chapter entitled ‘The Table’ in the Qur’an contains this divine injunction: “Believers, wine and games of chance, idols and divining arrows, are abominations devised by the devil. Avoid them, so that you may prosper. The devil seeks to stir up enmity and hatred among you by means of wine and gambling, and to keep you from the remembrance of God, and from your prayers. Will you not abstain from them?” (5:90,91) When this verse of the Qur’an was revealed, the Prophet, as was customary on such occasions, recited it to the Companions. When he reached the end of the verse – “Will you not abstain from them?” – every one of the Companions shouted out: “We have abstained from them, Lord. We have abstained from them.”
Bowing at the very name of God
The Prophet was in Mother of believers Ayshah (r.a)’s chamber when he heard two men quarrelling at the tops of their voices outside. One of them had lent money to the other, who now wanted to pay back less than he had borrowed. But his creditor was adamant. “Never will I relent, by God!” he exclaimed. The Prophet then went out to see the quarrelling pair. “Who is this, swearing in God’s name that he will not do good?” he asked. At the Prophet’s words, the man mellowed immediately. “It was I, Prophet of God,” he owned up. Then he added, “He can have whatever arrangement he pleases.” (Al-Bukhari, Muslim)
Remembrance of God the greatest act of worship
Abdullah ibn Abbas once said that he preferred discussing religious knowledge for a part of the night to staying up all night in worship of God. (Jami‘ Bayan Al-Ilm)
God’s own are those who accept the Qur’an
Anas ibn Malik reports the Prophet as saying: “Some people belong to God.” Asked who they were, he said, “Those who adhere to the Qur’an.” (Al-Darmi, Sunan)
Liking criticism
The Caliph Umar once came to the drinking place of the Bani Harithah where he came upon Muhammad ibn Maslamah. “How do you find me?” he asked Muhammad. “By God, I find you just as I would like you to be and just as it would please any well-wisher to see you. You are good at accumulating wealth, I see, but you keep your hands clean of it yourself, distributing it equitably. “But,” went on Muhammad ibn Maslamah, “If you adopt a crooked course, we will straighten you, just as we straighten swords by placing them in a vice.” At these words, Umar, the second Muslim Caliph, exclaimed: “Praise be to God, who has put me among a people who will straighten me when I become crooked.” (Kanz Al-Ummal)
Rising above love and hate
When the Prophet emigrated from Makkah to Madinah, the keys of the House of God in Makkah were in the custody of one Uthman ibn Abu Talhah, they having remained in the keeping of his family for several generations. One day, the Prophet asked Uthman for the keys, but the latter refused to hand them over, and spoke rudely to him. The Prophet heard him out but all he said finally was: “Uthman, perhaps you will live to see the day when I shall have these keys in my hands. I shall then be in a position to give them unto whom I will.” “It will be a day of disgrace and woe for the Quraysh when the keys of the Ka’bah are in the hands of one such as you” replied Uthman.
After the conquest of Makkah, God’s Messenger reigned supreme there, and asked for the keys of the Ka’bah to be handed over to him. When the keys were actually in his hands, his own cousin and son-in-law, Ali ibn Abu Talib, arose and asked for them to be given to him. The Prophet, however, did not respond and instead he summoned Uthman ibn Talhah. When he stood before him, the Prophet handed him the keys, saying, “Here are your keys, Uthman. This is a day of righteousness and fulfilment of promises.” (Ibn Qayyim, Zad Al-Ma‘Ad)
Patience and forbearance in the face of ignorance
Zayd ibn Sa’ana, a Jewish scholar, who later accepted Islam, recounts how, when he saw the Prophet, he recognized the signs of Prophethood in his face. There were two things at that time which he had yet to see – his patience and his forbearance. He was soon to learn from his personal experience that the ignorance of another actually intensified this latter quality of the Prophet. One day Zayd ibn Sa’ana saw the Prophet and his cousin Ali approaching and, from another direction a man, apparently a Bedouin, riding up to them on a camel. The man explained to the Prophet that he was one of a group of people in a certain town who had accepted Islam, having been told by him that if they became Muslims, they would be abundantly provided for by God. Now a drought had set in there, and he was afraid that his people might forsake Islam out of greed, for it was greed, which had made them become Muslims in the first place. “If you think fit,” he suggested to the Prophet, “You could send them some assistance.” The Prophet looked enquiringly at Ali who, realizing what the Prophet’s glance meant, pointed out that such funds were all exhausted. Zayd ibn Sa’ana then approached the Prophet and offered to give him some money in return for dates. The Prophet agreed, and Zayd ibn Sa’ana handed over eighty mithqals of gold, all of which the Prophet gave to the Bedouin, saying, “Help them and distribute this justly amongst them.”
A day had been fixed for Zayd ibn Sa’ana to be given the dates owed to him, but two or three days beforehand, he went to the Prophet who happened to be sitting in the shade of a wall along with several of his Companions, and, catching hold of him by the clothes, he said to him in a most peremptory fashion, “Why don’t you pay me what you owe me? By God, from what I know of the Banu Muttalib, they are always putting off repaying their debts!” Umar, who was sitting with the Prophet at the time, was inflamed at the Jew’s words and burst out, “Enemy of God, don’t think that I can’t hear what you are saying to God’s messenger. By the One who holds sway over my soul, it is only out of deference to him that I do not cut off your head with my sword!” The Prophet, however, continued to gaze tranquilly at Zayd ibn Sa’ana. Then, turning to Umar he said, “Umar, this man and I both deserved different treatment from you. You might have told me to be quicker at paying my debts and him to be less exacting in demanding them. Go and pay him whatever is due to him, Umar, and give him twenty sa’as extra for having alarmed him.” (Al-Tabarani, Ibn Majah)
Swallowing one’s anger increases one’s faith
Abdullah ibn Abbas records the Prophet as saying: “The draught of one who swallows his anger is dearer to God than any other. God fills with faith one who swallows his anger for God’s sake.” (Ahmad, Musnad)
Immune To Flattery
A group of individuals, addressing themselves to Umar ibn Khattab as Caliph, swore that they had not seen anyone more just, more truthful or more severe on hypocrites than he was. “Next to the Prophet, you are the greatest of men.” Auf ibn Malik happened to be present at the time. He swore an oath that these people had lied: “We have seen better than Umar since the time of the Prophet.” “Who was that?” they asked him. “Abu Bakr,” Auf replied. Umar’s response to this was to say that Auf was right and that they were wrong. “By God,” said Umar, “Abu Bakr was purer than pure musk, while I am more wayward even than my household camels.” (Abu Nu‘aym)
To praise someone to his face is to destroy oneself
A certain individual came before Umar and began extolling the latter’s virtues. “You are destroying me and destroying yourself,” was Umar’s reply.
Not letting praise go to one’s head
Shiba ibn Mohsin recounts how he once told Umar that h was a better man than Abu Bakr. On hearing such praise Umar broke down, and said, “Just one day and one night in the life of Abu Bakr are worth more than the whole of my life!’ Then he asked, “Shall I tell you which day and which night I am referring to?” “Please do, Commander of the Faithful,’ replied Dhiba. “The night I am referring to was when the Prophet fled from his adversaries in Makkah. Abu Bakr was the only man to go with him. The day I am referring to was the day of the Prophet’s death. That day, many Arabs went back on their pledge to Islam, saying that they would pray but would not pay the poor-due went to Abu Bakr and advised him to be lenient with these people. He said to me, “Umar, in the old days of ignorance, (that is, prior to Islam) you were a brave man. Now, in Islamic times, you have become a coward. As for myself, I will wage war on them, by God, so long as I am strong enough to hold a sword in my hand, even if they withhold so much as a piece of string!” (Kanz Al-Ummal)
Blessed are those who tolerate the severity of the righteous
Abu Saeed relates how an Arab desert-dweller came to the Prophet to demand the repayment of a debt. “I will make life difficult for you if you do not repay what you owe,” he said. The Companions reprimanded him. “Shame on you,” they said to him, “do you not realize to whom you are speaking?” He replied that he was only demanding what was rightfully his. Then the Prophet spoke up. “Why do you not take the side of the lender?” He then sent a man to Khawlah bint Qays, to ask her to lend him some dates if she had any. “We shall repay you when we receive some,” he told her. Khawlah bint Qays then sent some dates to the Prophet, who not only handed them over to the Arab, but also gave him a meal. “You have been faithful and true,” said the Arab to the Prophet. “May God be faithful and true to you.” “The best people are those who carefully pay others their rightful due,” said the Prophet. “God does not bless a community in which the weak cannot take from the strong what is rightfully theirs without fear or reprisal.” (Ibn Majah, Sunan)
Receiving praise, not with conceit, but with humility
According to Naafi someone launching into extravagant eulogies to Abdullah ibn Umar, addressed him as “most noble of men, son of the most noble, “Neither am I the most noble of men, nor am I the son of the most noble,” replied Ibn Umar. “I am just one of God’s servants; in Him do I have hope, and Him do I fear. By God, you are bent on destroying a man with such praise.” (Hilyat Al-Auliya)
Reckon with oneself before being reckoned with
According to Thabit ibn Hajjaj, Umar ibn Khattab once said: “Weigh up your actions before they are weighed, and reckon with yourselves before you are reckoned with; for today’s reckoning will be easier than tomorrow’s. And prepare yourselves for the great appearance (of Judgement Day).” (Hilyat Al-Auliya)
Learning from everything that happens
A cart pulled by two oxen, drove past Abu Darda. He watched as one of the oxen carried on pulling while the other stopped. “There is a lesson even in this,” said Abu Darda. “The one that stopped was whipped, while the other was left alone.” (Safwat Al-Safwah)
WORSHIP
Meditation the greatest of activities
Abdullah ibn Utbah once asked Darda’s mother how her husband had spent most of his time. “In meditation, and learning a lesson from everything that happened,” she replied. (Hilyat Al-Auliya)
The companions worshipped by thinking of God and the hereafter
When Abu Dhar died, a certain man rode from Basra to Madinah just to find out from his wife what the nature of her late husband’s worship had been. “He used to spend the whole day alone, engrossed in thought,” she told him. (Hilyat Al-Auliya)
In everything there is a lesson to be learned
Darani used to say that whenever he went out of his house, whatever he saw would give him a glimpse of some divine blessing and instruct him in some manner. (Ibn Kathir, Tafsir)
Knowing god is the greatest worship
A man came to the Prophet one day and asked him what the best of all actions was. “The realization of God,” replied the Prophet. The man repeated his question, but the Prophet gave him the same answer. “Prophet of God,” the man said, “I am asking you about actions, whereas you speak of knowledge.” “With knowledge, the smallest action brings greater benefit,” the Prophet told him, “while the greatest of actions brings no benefit, if it is carried out in ignorance.” (Jami‘ Bayan Al-‘Ilm)
It is the spirit of worship, his intellectual awareness that is important
According to Ibn Umar, the Prophet once said that a man might pray, pay the poor due and go on pilgrimage – and he went on to mention all the virtuous actions-but that he would be rewarded only according to the degree of his intellectual awareness of what he did. (Ahmad, Musnad)
Lodge God in one’s heart: that is the best of states
When Abu Darda was told that Abu Saad ibn Munabbih had freed a hundred slaves, his comment was: “Certainly, this is a great act. But let me tell you one that is even greater: faith which encompasses night and day, and, on one’s tongue, the constant remembrance of God.” (Hilyat Al-Auliya)
Remembering God is a constant state of prayer
Abdullah ibn Maud once observed that a man of knowledge was always at his prayers. His listeners asked him to explain this. “Thoughts of God are always in his heart and on his tongue,” said Ibn Masud. (Jami‘ Bayan Al-‘Ilm)
God looks after one who prays to him
Salman Farsi once went to Abu Bakr to ask for advice. The latter’s advice to him was to fear God. “You know, Salman, there will soon be conquests, and your share will be whatever you need for your food and clothing. You should also know that if you pray five times a day, you will be under God’s protection night and day. Kill not any of God’s servants, for, to do so would be to cut oneself off from the protection of God, thus causing oneself to be cast into hell.” (Ibn Sa‘D, Tabaqat)
To help a Muslim in need is a great act of worship
Abdullah ibn Abbas was in retreat (i’tikaf) in the Prophet’s mosque in Madinah, when a man came and greeted him and sat down beside him. “You appear sad and downcast,” remarked Ibn Abbas. “True,” replied the man, explaining that he owed a sum of money to someone. “By the one who lies buried here, I do not have the means to repay it.” “Shall I speak to them on your behalf?” enquired Ibn Abbas. “If you would please,” replied the other. Abdullah ibn Abbas put on his shoes and was on the point of setting off when his companion said, “Perhaps you have forgotten that you are in retreat.” “No, I have not forgotten,” replied Ibn Abbas,” but I heard the words of the Prophet-that one who goes out to do his brother a good turn, and accomplishes it, is better than one who sits in retreat for ten years.” (Al-Targheeb Wa Al-Taheeeb)
Hastening to pray in times of difficulty
It was the time of the Battle of Trench, and according to Hudhayfah, there were three hundred Muslims under siege. Recalling what a hard night it was, he recounts how they were surrounded by Abu Sufyan’s army on one side and the Banu Qurayzah (Jewish tribe of Medina) on the other, both posing a threat to the safety of the Muslim families. “The cold was already quite intense and, when a storm blew up, there was thunder and lightning everywhere and stones hurtling and crashing in the wind. It was almost impossible to see anything. Just then the Prophet came and asked me to cross the trench and penetrate the enemy camp to collect information. It was essential to know if they were planning to prolong the siege or return to Makkah. I was the most timid of men and was extremely sensitive to the cold. Still, on receiving the Prophet’s command, I immediately arose, he prayed for my safety, and I set off. I went hither and thither in Abu Sufyan’s camp and was able to bring back the news that they were discussing plans to leave. On my return, I found the Prophet covered in his sheet, praying. Whenever the Prophet was confronted with some arduous task, he would begin to pray.” (Al-Bidayah Wa Al-Nihayah)
Prayer places one under divine protection
Part of a long tradition by Muadh ibn Jabal goes like this: “Do not omit to offer an obligatory (farz) prayer, for one who makes this omission renders himself unfit for God’s protection.” (Al-Tabarani)
Congregational prayer brings one closer to God
Before the emigration to Madinah, the Prophet sent written instructions to Musab ibn Umair concerning congregational acts of worship. One of the clauses ran as follows: “When, on Fridays, the midday sun begins to decline, seek proximity to God by praying two rakats.” (Al-Daraqutni)
Self-seeking places one far from God
Self-seeking religious scholars are the subject of one tradition in which the Prophet records these words of God: “The least I will do to them is extinguish the joy of prayer in their hearts.” (Jami‘ Bayan Al ‘Ilm)
A show of piety is not reverence
One day Mother of believers Ayshah (r.a) noticed a man walking along in a manner that very obviously suggested he was bowed down in submission to God. “Why is he walking in that feeble manner?” she enquired. She was told that he read extensively from the Qur’an and was constantly worshipping and imparting knowledge. On hearing this, Mother of believers Ayshah (r.a) said: “Umar used to read the Qur’an more than anyone, but he had a strong gait, talked in a forceful tone and would beat forcefully too.”
Keeping within the bounds of propriety when fasting
Anas ibn Malik relates how two women sat together, ostensibly on a fast, but indulging in slander and giving vent to their grudges. When the Prophet heard of this, he said: “They cannot be said to have fasted. How can they have fasted when they have been eating the flesh of their fellows?” (Abu Dawud, Sunan)
Another account records the Prophet as saying: “They have abstained from that which God has made lawful. What broke their fast was indulgence in that which God has prohibited. One sat with the other and they started biting into the skins of others.” (Al-Targheeb Wa Al-Tarheeb)
The state induced by prayer should be abiding
Abu Ramtha recounts how, when he was praying along with the Prophet, and the latter had just pronounced the salutations marking the end of the prayer, a man who had participated in the prayer from the start, arose, and began offering voluntary prayers. Umar sprang to his feet and seizing the man by the shoulders, said, “Don’t you know that the People of the Book did not have a gap between their prayers and that was their undoing?” The Prophet looked up, and addressing Umar, said: “Ibn Khattab, through you God has communicated what is true and correct. (Abu Dawud, Sunan)
God can hear even the smallest whisper
Certain individuals once asked the Prophet whether God was close enough for them to make whispered supplications to Him, or whether he was so far away that they should call His name out loud. This verse of the Qur’an was revealed in reply to their question: “When my servants question you concerning Me, tell them that I am near. I answer the prayer of the suppliant when he calls Me …” (Quran, 2:186).
Abu Musa Al-Ashari relates how on certain journeys there were a few people who raised their voices in prayer. “Do not strain yourselves,” the Prophet told them. You are not calling upon a Being who is deaf or absent. You are calling upon One who hears and is close to you, closer to anyone of you than the neck of his mount.” (Al-Bukhari, Muslim)
Religion is worthless if its end is material gain
Abu Hurayrah records the Prophet as saying: “A person who, for the sake of worldly aggrandizement, seeks that knowledge which should be sought with the sole aim of seeking God’s good pleasure, will not savour the fragrance of Paradise on the day of Judgement.” (Abu Dawud, Sunan)
True worship entails meekness and humility before God
During the days of ignorance that preceded Islam, there was an extremely generous and hospitable man called Abdullah ibn Judaan. A cousin of the Prophet’s wife Mother of believers Ayshah (r.a) died before the commencement of the Prophet’s mission. Mother of believers Ayshah (r.a) once mentioned to the Prophet that Abdullah ibn Judaan had rendered immense services to humanity and had always been a generous host. She wondered whether these acts would benefit him on the Day of Judgement. The Prophet replied in the negative: “For never once did he pray: Lord, forgive my sins on the day of Retribution.” (Muslim, Sahih)
God loves the humble cry of his servant
When a servant of God calls upon his Lord, and his call is pleasing to God, He orders Gabriel not to hasten the fulfilment of His servant’s prayer, for He likes to hear the voice of one making supplication to Him.” (Jami‘ Al-Ulum Wa Al-Hikam)
How to be prudent
Caliph Umar ibn Abdul Aziz maintained that in matters where the path of right guidance is clear, one should follow it. Where it was clear that advancing along a certain path would be to one’s detriment, one should avoid doing so. “As for matters about which one is in two minds, they should be left to God.”
Mention what is good: pass over what is evil
Abu Harun tells of how he once went to Abu Hazim, and after invoking God’s mercy upon him, asked him how one could offer thanks for one’s two eyes. “When you behold good, make mention of it and when you behold evil, pass over it,” replied Abu Hazim. Then Abu Harun asked him how one could offer thanks for one’s ears. “When you hear something good, pass it on,” said Abu Hazim, “and when you hear something evil, make no mention of it.”
Three all-embracing duties
The mother of Anas once asked the Prophet to give her good counsel. “Forsake sin, for that is the best emigration; and observe your obligatory duties, for that is the best struggle; and remember God frequently, for there is nothing more pleasing to God than that one should remember Him much,” said the Prophet. (Al-Tabarani)
True knowledge is that which induces fear of God
Once, when some of the Prophet’s companions were sitting with him, he looked up to the heavens and said: “The time is coming when knowledge will be taken away.” One of the Ansar, who went by the name of Ziyad ibn Labeed, asked the Prophet how knowledge would be taken away from them, when they were in possession of the Book of God, and taught it to their wives and children. “I always thought of you as the most intelligent man in Madinah,” the Prophet told him, “don’t you see how the Jews went astray, even though they were in possession of the Book of God?” The narrator of this tradition, one Jubayr ibn Nufayr, went to Shaddad ibn Aus and went into the details of the tradition with him. “Do you know how knowledge will be taken away?” Shaddad asked him. Jubair replied that he did not. “By its vessel taken away,” said Shaddad, and he went on to ask; “Do you know which knowledge will be taken away?” When Jubayr once again replied in the negative, Shaddad explained that it was the fear of God that would be taken away. “There will not be a God-fearing man to be seen.” (Jami‘ Bayan Al-‘Ilm)
No one is exempt from danger of going astray
Abu Hurayrah records the Prophet as saying: “For a time this community will practice the teachings of the Book of God. Then for some time they will adhere to the path of the Prophet. Then they will start acting on the strength of their own opinions. And when they do this, they will go astray.” (Jami‘ Bayan Al-‘Ilm)
How saint-worship gradually turns into idol-worship
Several idols which were worshipped by Noah’s people – Wud, Suwa, Yaghuth, Yauq and Nasr – are mentioned in the Qur’an. Ibn Jarir al Tabari has related a tradition on the authority of Muhammad Ibn Qays to the effect that these idols were named after certain saints of ancient times. These were pious men who had lived in the period between Adam and Noah. They had many followers in their lifetime, and when they died these followers said if they were to construct images of their heroes, it would inspire them in their worship of God. They then proceeded to do so. When the next generation made its appearance, Satan introduced another idea: that their forefathers had not just been using these statues as a focus of worship-they had actually been worshipping them as idols. It was these idols who made the rain fall and, in fact, accomplished everything. That was how idol worship started. (Ibn Kathir, Tafsir)
The law of God is applicable to everyone
It is written in the chapter of the Qur’an entitled, “The Table Spread,” [Al-Maidah] that those who do not judge in accordance with God’s revelations are unbelievers, transgressors and evil, doers, the reference being to the Children of Israel. Someone suggested to Hudhaifah, a companion of the Prophet that as these verses had been revealed with regard to the Children of Israel, they did not apply to Muslims, and that what they meant was that those of the Jews who did not judge in accordance with God’s revelations were unbelievers, transgressors and evildoers. “What good brothers you have in the Children of Israel that they should accept all that is sour, leaving all that is sweet for you in life,” replied Hudhaifah. “It cannot be as you say, “God knows, you are bound to follow in their footsteps.”
When those bound for paradise find their way barred
Jabir ibn Abdullah tells of how, when he learnt of a companion of the Prophet who had actually heard the Prophet’s words of wisdom, he bought a camel, saddled it, and set off for Damascus. It took him a whole month to reach this city, where he betook himself to the house of Abdullah Ibn Unays. There he told the gate-keeper to inform the master of the house that Jabir was at the door. “Is that Jabir the son of Abdullah?” enquired the gate-keeper. On hearing that this was so, he summoned his master, who appeared at the doorway and embraced him. “It came to my knowledge,” said Jabir “that you had heard one of the sayings of the Prophet, and I was afraid that I might die before hearing it.” Abdullah ibn Unays then told him that what he had heard the Prophet say was that, on the Day of Judgement, people would make their appearance naked, uncircumcised and destitute. God would proclaim in a voice audible to the far and near alike that He was the Sovereign Lord; that it was He who would mete out justice on this day. “No one bound for Paradise will be able to take up his abode there if he has wronged one in Hell who seeks redress for the wrong done to him. Even if, in any case, one is bound for the Fire, one shall first have to make amends for any wrong one has inflicted on another of its inmates who seeks redress for the wrong done to him.” “How will it come to pass”, asked Jabir, “as God will raise us up in a naked and destitute state?” “The redressal will be made on the basis of our good and evil deeds,” replied Abdullah ibn Unays. (Al-Bukhari, Sahih)
Only disinterested action is of moral value
Abu Umamah relates how a man came to the Prophet to ask him about one who did battle with material rewards and fame as his objectives. He wanted to know what his reward would be. “Nothing,” replied the Prophet. The man repeated his question three times and each time the Prophet gave him the same reply. “The only actions acceptable to God are those carried out in absolute sincerity and solely for the sake of God,” added the Prophet. (Abu Dawud, Nasai)
Between hope and fear
Umar once said that if a voice from heaven announced that everyone would enter heaven except for one single person, he would be afraid of being that person, “And if a voice from heaven were to announce that everyone, except for one single person, would enter hell, I would be hopeful of being that person. (Hilyat Al-Auliya)
There is charity in forgiveness
Abu Abbas ibn Hibr relates that one day the Prophet exhorted people to donate something towards the struggle for God’s cause, and people gave according to their means. One of the Prophet’s Companions Ulba ibn Zayd ibn Haritha, did not, however, have anything to give. He arose that night and, weeping before God, prayed to Him: “Lord I have nothing to give to charity. Instead Lord, I forgive whoever has brought me dishonour.” In the morning when the Companions had gathered, the Prophet asked them, “Where is the one who gave something to charity last night?” When no one arose, the Prophet repeated his question. Still no one answered. Then, when the Prophet had repeated his question for the third time, Ulbah ibn Zayd Haritha arose. “Rejoice,” said the Prophet, “for your gift to charity has been accepted.” (Al-Bidayah Wa Al-Nihayah)
The corrupting influence of power
The Prophet once sent Miqdad ibn Aswad off on a mission. When he returned a few days later, the Prophet asked him how things had gone. “People kept on putting me on a pedestal, to the point where I began to think of myself as superior to them,” replied Miqdad. “That is the way with leadership. You can either take it or leave it.” said the Prophet. “By the one who has sent you with the truth,” replied Miqdad, “I will never again accept leadership – not even of two people.” (Al-Bazzar)
Those who do not fear God cannot understand the state of mind of those who do
The expedition of Tabuk was conducted under extremely difficult conditions. Abdullah ibn Abbas tells of how the Prophet exhorted the Muslims to make contributions towards it, and people started giving what they could. It was Abdul Rahman ibn Auf, with his donation of 200 ounces of silver, who made the largest contribution. When the Prophet asked him if he had left anything for his family, he said that he had. The Prophet then asked him what he had left for them and he said, “Something of greater value and more excellent than what I have donated.” The Prophet then enquired as to the exact value. “Whatever provision and good fortune God and His Prophet have promised” was Abdul Rahman ibn Auf’s reply. Abu Aqeel Ansari, however, had brought only one sa‘as of dates. He told of how he had spent the whole night hauling water for a Jew, for which he earned two sa’as of dates. One sa ‘a he had left for his household. The other he had brought with him. He felt ashamed of his paltry contribution and excused himself on the grounds that he had nothing else to give. Such was the open-hearted sincerity of the true Muslims. There were hypocrites of Madinah, however, who used to decry the contributors of substantial sums as being ostentatious. They scoffed likewise at those who donated small amounts: “They are more in need of their sa ‘as than anybody.” (Kanz Al-Ummal)
Sometimes the obscure are more amply rewarded than the famous
One day when Umar was sitting with a group of people, he asked them, “Who will gain the greatest reward?” Some said it would be those who fasted, while others thought it would be those who prayed. Some said that the reward of the Commander of the Faithful would be the greatest. Everyone made different suggestions, but Umar dismissed them all. “Shall I tell you who will have the greater even than that of the Commander of the Faithful?” They all asked him to explain who he meant. “It is one who, clinging on to the reins of his horse, and watching over the Muslim army in the far off land of Syria, has no idea whether he will be devoured by some wild beast, bitten by some poisonous insect or attacked by some foe. Such a man will receive a greater reward than any of those you mentioned, greater even than the Commander of the Faithful. (Ibn ‘Asakir)
Preferring to be unostentatious
At the end of a long journey on camel back, Umar arrived in Palestine along with a group of emigrants and helpers. The long garment, which he had been wearing for so many days, had torn at the back, and he gave it to the Bishop to be washed and mended. The Bishop did as he was told and when he brought the garment back mended, he brought along another one made out of fine cloth. Umar looked at it and asked him what this was that he had brought. “Your garment,” replied the Bishop. “I have washed and patched it. The other one is a gift from me.” Umar examined it, running his hand over it. Then he put on his own garment and gave the other one back to the Bishop. He explained that the old one absorbed sweat better. (Al-Tabari)
Living in fear of doomsday
Abu Bakr, seeing a bird sitting on a tree exclaimed, “Oh bird, how fortunate you are. If only I could be like you – sitting on trees eating their fruit, then flying away. No reckoning or doom awaits you. By God, I would like to be a tree by the wayside, and have a passing camel take in its mouth, chew me, swallow me and then dispose me as dung.” (Al-Baihaqi, Al-Sunan Al-Kubra)
Setting no special value upon one sown actions
Umar once asked Abu Musa al-Ashari if he would like to have only those actions attributed to him which he had performed in the presence of the Prophet, with everything else that he had done to be completely nullified, so that neither his good nor his bad deeds were of any account and he would be neither punished nor rewarded. Abu Musa said that he would not. “When I came to Basra,” he explained, “oppression was rife among the people. I taught them the Qur’an and acquainted them with the teachings of the Prophet. I undertook campaigns for the cause of God along with them. This being so, I hope for the grace of God.” “For my part,” said Umar, “I should like my actions to be disassociated from me in such a way that neither good nor evil deeds were of any importance. Neither sin nor good deed would then stand to my account. All that would stand to my credit would be what I had done in the presence of the Prophet.” (Ibn ‘Asakir)
The worth of honest earnings
According to Hasan, a certain individual once said to Uthman: You rich people far surpass others in righteousness. You are able to give charity, go on pilgrimages and spend for God’s cause.” “Are you envious of us?” enquired Uthman. “Indeed, we are,” said the man. “By God,” Uthman told him, “One dirham spent from money made through honest endeavour is better than ten thousand dirhams spent out of a great mass of wealth.” (Al-Bayhaqi, Al-Sunan Al-Kubra). [To be continued]
Reference
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