Introduction
The Muslims are custodians of Treasure of Virtues available in the form of Quran and Hadith but lack in practice. Islam caters for the 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 being (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. Thus everyone is individually accountable for his own deeds. However 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, He 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 is importance 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. 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.
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 (Pbuh)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 was presented previously more, here in part-2:
The Treasure of Virtues
Being sincere means abstaining from what is forbidden
Zayd ibn Arqam records the Prophet (Pbuh) as saying: “Whoever says with sincerity that there is no god save God shall enter Paradise.” When asked what this sincerity was, he replied, “Let his very oath bar him from what God has forbidden.” (AL-TARGHEEB WA AL-TARHEEB).
Weighing up one’s actions before they are weighed up on the divine scales of justice
“Reckon with yourselves,” said Umar, “before you are reckoned with in the next world and weigh your own actions before they are weighed on the divine scales of justice and prepare yourselves for the great appearance before God.
Do not regard knowledge as a means to personal prestige
Ubayy ibn Kaab said: “Acquire knowledge and use it. Do not acquire it in order thereby to enhance yourselves. Otherwise a time will come when learning will be used as an adornment in the manner of clothes.
Lust for fame, the worst single danger for man
On his deathbed Shaddad ibn Aus said to those around him: “What I fear most for this community is ostentation and the harbouring of secret desires.” The meaning of secret desires was explained by Sufyan Thawri: “It is the fondness of praise for one’s good deeds.” When the Prophet (Pbuh) himself was questioned on this subject, he said that” secret desires” were harboured, for example, by those who sought knowledge because the idea that people would then come and sit at their feet was pleasing to them. (JAMI‘ BAYAN AL-‘ILM).
Acting ‘to be seen by men’
Abu Hurayrah records the Prophet (Pbuh) as having exhorted his followers to seek refuge from the Pit of Grief. When asked what this Pit of Grief was, he said it was a gorge in Hell from which Hell itself sought refuge four hundred times a day. The Prophet (Pbuh) was then asked who would enter that Pit. “Those scholars who act to be seen by men,” he replied. (AT-TIRMIDHI, IBN MAJAH)
Fearing god in one’s dealings with men
The Prophet (Pbuh) once came across Abu Masud Ansari beating his slave. “You should know, Abu Masud,” he said, “that God has more power over you than you have over this slave.” Abu Masud trembled on hearing these words of the Prophet (Pbuh). “Messenger of God,” he said, “I am freeing this slave for God’s sake.” “If you had not acted thus, the flames of Hell would have engulfed you,” the Prophet (Pbuh) told him. (ABU DAWUD, SUNAN)
Putting oneself in others’ shoes and not entertaining suspicions
The Prophet’s (Pbuh) wife Aishah (R.A) was once slanderously accused of misconduct. While the rumours were at their height, Abu Ayub Ansari’s wife mentioned to her husband what people were saying about Aishah (R.A). Abu Ayub refused on principle to believe it and replied that those who said such things are liars. “Can you imagine yourself doing such a thing?” he asked his wife. “Certainly not,” she answered. “Well, how much more chaste and pure Aishah (R.A) is than you. Why should such actions be attributed to her?” asked Abu Ayub of his wife.
Rejoicing in the Muslims’ prosperity
Abdullah ibn Abbas once said: “Whenever I hear that rain has fallen on a Muslim town I am happy; even though I myself have no cattle grazing there.” (AT-TIRMIDHI, SHAMA‘IL)
Avoiding retaliation for the sake of God
While the Muslims were returning from the Bani Mustaliq campaign, Aishah (R.A) was detained by the loss of a necklace. She eventually found the necklace, but having lost trace of the Muslim party, she went to sleep at the place where they had set up their camp the night before. There she was spotted by a Companion, who seating her on his camel and himself holding the reins, brought her back to Madinah. When they reached home, there were certain hypocrites who used this episode to spread false scandals about Aishah (R.A). One of the scandalmongers was Mistah, a relative of Abu Bakr who received a monthly stipend from his wealthy kinsman. When Abu Bakr discovered Mistah’s role in the slandering of his daughter, Aishah (R.A), he swore an oath that he would stop giving any money to Mistah. Then this verse of the Qur’an was revealed: “Let not the honourable and the rich among you swear not to give to their kindred, the poor, and those who have emigrated for the cause of God. Rather let them pardon and forgive, Do you not wish God to forgive you? He is Forgiving, Merciful.” (24:22) On hearing the revelation of this verse, Abu Bakr said, “I would certainly like God to forgive me.” (IBN HISHAM, AL-SIRAH AL-NABAWIYYAH)
One who will be saved from doom on the day of judgement
“On the Day of Resurrection, God will save from Hell-fire one who has saved his brother from humiliation in this world.” These words were spoken by the Prophet Muhammad (Pbuh).
Hardness of heart comes from using religion for worldly ends
“A learned man is punished by having his heart to die,” said Hasan al-Basri. Asked what was meant by the dying of the heart, he replied that it came from seeking the world through actions whose sole direction should be towards eternity. (JAMI‘ BAYAN AL-‘ILM)
The day of death will be the great awakening
“People are asleep; when they die, they will awaken.” Thus spoke the Prophet (Pbuh).
Worldly attachment bars the gate to eternity
“There will come a day when you will be as insignificant as the flotsam carried away by a flood,” the Prophet (Pbuh)once said to his Companions. They asked him why that would be. He then told them that something he termed wahan would develop within them, and when they asked what that meant, he explained that it is to love worldly things, and be reluctant to face death.”
Standing on the brink of hell-fire
In the first sermon the Prophet (Pbuh) gave on his arrival in Madinah, after his emigration from Makkah, he said to the people, “Send good deeds before you; you will surely realize their worth. Truly, there will come a time when each one of you will be thunderstruck, and shepherds, in dismay, will leave their flocks unguarded. And the Lord will address you-and there will be no interpreter or obstacle to bar the way-’ Did not My prophets visit you? Did they not communicate My message unto you? bestowed wealth upon you and showered you with great bounty. Now, what have you sent before you, for the good of your own selves?’ You will look to your right and your left and you will see nothing. You will look ahead and you will see only the Fire of Hell. So save yourself from the Fire, be it with but a morsel of a date. Whoever does not possess even that trifling thing should set himself to utter sweet words, for they too have their rewards. Good deeds are rewarded from ten to seven hundred fold. Peace be upon you, and God’s mercy and His blessing.” (IBN HISHAM, AL-SIRAH AL-NABAWIYYAH)
Thinking nought of one’s actions
Saeed ibn Jubayr, a companion of the Companions of the Prophet (Pbuh), was asked who was the greatest worshipper. “One who has sinned then repents,” came the reply. “Then when he recalls his sins, he sets no great value upon his good deeds either.” (SAFAWAT AL-SAFAWAH)
The greatest deeds are the most difficult of all
“Three actions are the most difficult,” the Prophet (Pbuh) once remarked: “Being fair with others on matters concerning oneself; helping others by giving from one’s own possessions; and remembering God at all times.”
Only the Muslim who is true to his faith can enter paradise
Abu Hurayrah tells the story of a man who fought with all his strength in the Battle of Khaybar. The news spread that he had died on the field of battle and people began to extol his bravery. They were agreed that he must surely have attained the status of martyrdom. When the Prophet (Pbuh) heard what the people were saying, he said, “He is destined for the Fire.” But the daredevil valour of this man caused people to cast doubt upon the words of the Prophet, so the latter bade them go and find out how he had died. It turned out that he had fallen down wounded and lay in that state until nightfall, when unable to bear the pain of his wounds, he killed himself. Far from being a case of martyrdom, his had been a case of suicide. When the Prophet (Pbuh) was informed of the outcome of their investigations, he said, “I bear witness that I am God’s servant and His Messenger.” He then bade Bilal go and tell the people that only a Muslim who was true to his faith would enter Paradise; but that God also aided the cause of His religion through sinners. (AL-BUKHARI, SAHIH)
Regarding one’s deeds as of no special value
“You have rendered great services to the Islamic cause,” someone once told Umar. “You must have great rank in the eyes of the Lord.” “Suffice it that there should be nothing for me or against me,” was Umar’s reply.
It is hypocrisy to join a movement because of its worldly success
When the Prophet (Pbuh) emigrated to Madinah, Abdullah ibn Ubayy and his followers put all kinds of obstacles in the Prophet’s path, doing all they could to sabotage his mission. Then came the Battle of Badr, when the great leaders of the Quraysh were slain. “There is no stopping Islam now,” agreed Abdullah ibn Ubayy and his companions. They then put up a facade of entering Islam, but, insincere in their path, they soon took to plotting against Islam. (IBN KATHIR, TAFSIR)
By performing small tasks a man does not demean himself
The Caliph of Islam, Umar ibn Abdul Aziz, was talking to someone late one night when the lamp started flickering. “I will wake up the servant,” ventured his companion. “He can put some oil in the lamp.” Umar told him not to do so. Then he got up and put the oil in the lamp himself. “I was Umar ibn Abdul Aziz before I put oil in the lamp, and I am still Umar ibn Abdul Aziz,” said the Caliph. (SIRAT UMAR IBN ABDUL AZIZ)
Having bad relations with anyone is no reason to deny him his rights
Umar ibn Khattab once told a certain person that he had no love for him. “But will you deprive me of my rights?” asked the man. Umar said that he would not. “That is enough for me, it is only women who need to be loved,” replied the man.
Being satisfied with god’s bounty and always thirsting for knowledge
Abu Qilabah was once asked who the richest man was. “He who is satisfied with what God has given him,” was Abu Qilabah’s reply. And the most knowledgeable? “He who increases his knowledge through that of others.”
By making no efforts, man loses what he hopes to gain
“I have seen nothing the equal of Paradise that the very people who seek it should have gone to sleep. Nor I have seen anything like Hell that the people who would flee from it are slumbering.” So said the Prophet Muhammad (Pbuh).
Leave justice to God
Imam Zayn ul-Abidin (38-94 AH), the son of Imam Husain, was the only member of the latter’s family to survive the slaughter of Karbala. Informed that some individual had slandered him and made accusations against him, the Imam asked to be taken to see him. On entering, he greeted him and said: “If what you say about me be true, I pray for God’s forgiveness; and if it be false, may He forgive you.”
Being conscious of one’s own faults, not of others
Although Rabi’ ibn Khaythama never used to speak ill of anybody, he once remarked upon people’s extraordinary habit of fearing God with regard to other people’s sins, but not with regard to their own. (IBN SA’D TABAQAT)
Bowing to the will of God and to his messenger
Abu Huzayfah was a man who liked good food. One day having eaten his fill, he entered into the presence of God’s Messenger, where he felt constrained to belch. The Prophet (Pbuh) heard him and said: “The most satiated in this world will be the most starved on the Day of Resurrection.” These words made such an impression on Abu Huzayfah that he never ate his fill again.
He whose heart is free of hate will enter heaven
Sitting with his companions one day, the Prophet (Pbuh)said: “There is a man coming from the hills just now who will be the one of the Companions of the Garden.” Just then, this Muslim appeared, and they greeted him and asked him what superior virtue his actions had that the Prophet (Pbuh) had promised him Paradise. “Nothing in particular,” replied the man. “The only point, I can think of is that I bear no grudge against any Muslim.”
Reforming others and being ready to be reformed oneself
The following is part of the address delivered by Abu Bakr on being elected Caliph: “My people, your affairs have been entrusted to me, although I am no better than you. The weak among you to me, will be the strongest until I have ensured that they receive what is rightfully theirs. The strong among you I will look upon as the weakest, until I have made sure that they pay their due. I am just like anyone of you. When you see that I am proceeding correctly, follow me; and when you see me waver, set me straight.
The least one can do is not harm anyone
Yahya ibn Muadh Al-Razi once observed that if one cannot do anything to benefit one’s Muslim brother, at least one should do him no harm.
Worship is more than a set of rituals
The Prophet (Pbuh) was addressing his followers one day when he saw a man standing in the sun, praying. He asked about this man and was told that he was Abu Israel Ansari. He was fasting and had made a vow that neither would he go into the shade nor would he sit down; he would remain standing in the scorching sun. Furthermore, he would not talk to anyone, but would maintain a strict silence. The Prophet’s (Pbuh) response to this was to send him word that he should talk, go into the shade, be seated and complete his fast in usual way. (AL-QURTUBI, TAFSIR)
Why try to make a GOD of oneself?
Hamdun Nishapuri, who lived in the third century Hijri, when asked who God’s true servant was, answered: “One who worships and has no desire for people to worship him”.
While worshipping God, respect the convenience of others
The Prophet (Pbuh) was once in retreat in the mosque when he was disturbed by the sound of loud recitation. Raising the curtain, he said to the worshippers, “Look, you are all intent on beseeching God, but in so doing you must not trouble others. Don’t raise your voices to outdo each other while reciting the Qur’an. (ABU DAWUD, SUNAN).
The simpler the ceremony, the greater the blessing
Aishah (R.A) reports the Prophet (Pbuh)as saying: “The marriage which is most blest is that which has been least burdensome.” (AL-BAIHAQI AL-SUNAN AL-KUBRA).
Choose the simpler, not the more difficult way
It happened once that a Companion of the Prophet (Pbuh) found himself in a wide open area when the time for prayer came round. Still clutching the reins of his horse, he duly said his prayers. A watching Kharijite expressed his doubts about the propriety of this action, but other companions told him that the Prophet (Pbuh) habitually favoured the simpler way in all matters. The Companion whose behaviour had been called in question then pointed out that if he had let go of the horse, “it would have run away” and “I was in no position to walk, I would have been creating difficulties for myself for no good reason.”
Making things unnecessarily difficult for oneself does not constitute piety
While on a journey, the Prophet (Pbuh) caught sight of a cluster of people crowding around a man to shade him from the sun. When the Prophet (Pbuh) asked what was the matter with him, it was explained to him that he was fasting. “There is nothing pious about fasting on a journey,” said the Prophet. (AL-BUKHARI, MUSLIM).
Religious leaders should have consideration for their congregations
Mu’adh, leading the congregation for the evening prayer one day recited two chapters of the Qur’an, Al-Baqarah and An-Nisa which were very lengthy. When the Prophet (Pbuh) heard about this, he said: “Mu’adh, are you one to put people to the proof? Are there not short chapters like At-Tariq and Ash-Shams (NASA’I, SUNAN).
Rather than from outward actions, greatness comes from inward grace
Commenting on the Caliph Abu Bakr’s outstanding greatness, Abu Bakr Muzani observed that it was not because he fasted or prayed more than others; it was because of something in his heart. Ibn Aliyya, explaining this statement of Abu Bakr Muzani, said that what he had in mind was love of God and kindness of his creatures. (JAMI‘ AL-ULUM WA AL-HIKAM).
No rigidity in religion
When Aishah (R.A) was questioned by Udhayf ibn Harith as to whether the Prophet (Pbuh) used to bathe at nightfall or at daybreak, she replied, “He used to bathe at any time of night, sometimes as night fell and sometimes as day broke.” “Praise be to God who has made His religion flexible,” said Udhayf. (NASA’I, SUNAN)
God looks not just at actions but at their motives
Umar ibn Khattab once heard the Prophet (Pbuh) say: “Actions are judged by the doer’s intentions. Whatever a man has set his heart on, he shall have it. So he who emigrates for God and His Messenger will be led by his emigration to just that destination. And he who emigrates for worldly reasons-to enrich himself or to marry, will be led to just those objectives.” (AL-BUKHARI, MUSLIM)
Piety leads one to press onwards in spite of all obstacles
“What is piety (taqwa)?” Abu Hurayrah was once asked. “Have you ever passed along a thorny path?” was his rejoinder. “Why, yes,” replied the questioner. “And what did you do?” “I watched out for the thorns, kept clear of them and went on my way.” “Well then,” said Abu Hurayrah, “That is what is meant by piety.”
Giving oneself up to god and wishing others well
When Jarir came to accept Islam, the Prophet (Pbuh) said, “Jarir, give me your hand,” and he bade him swear his allegiance. “To what am I swearing allegiance?” asked Jarir. “That you will surrender yourself to God, and show goodwill towards all Muslims,” replied the Prophet (Pbuh). Then as Jarir was actually swearing allegiance, he added, “In so far as I am able, Messenger of God.” Afterwards everyone was granted this concession. (AL-TABARANI)
The self-destructiveness of worldly greed
The Prophet (Pbuh) sent Abu Ubaydah ibn Jarrah to Yemen for the purpose of collecting taxes. When he had done so, he returned to Madinah with a large sum of money. Hearing of his arrival, the Ansar joined the Prophet (Pbuh) for morning prayer in his mosque, and when he had completed the prayer, they came before him. Seeing them there, the Prophet (Pbuh) smiled, “I think you must have heard that Abu Ubaydah has brought some-thing from Bahrain,” he said to them. “Yes, we have,” replied the Ansar. “Rejoice, and look forward to good tidings,” was the Prophet’s rejoinder. “By God, it is not poverty that I fear for you. I fear for you abundance in worldly things and that you should strive enviously towards their attainment, as those who went before you did. Then you will be destroyed just as they were. (AL-BUKHARI, MUSLIM).
The true intellectual is a man of great piety
When Hasan ibn Ali relinquished the Caliphate in favour of Muawiyah ibn Abu Sufyan, he spoke in the mosque of Kufa explaining his reasons for abdicating. On this occasion, he said, amongst other things, “The wisest of the wise is he who is most pious, the most vulnerable of all is the sinner.” (IBN ABDIL BARR)
Showing no favouritism
According to Aslam, Abdullah ibn Arqam came before Umar ibn Khattab one day and said to him: “Commander of the Faithful, there are some ornaments and silver dishes among the articles that have come into the treasure from Jalula. Please look at them and tell us what to do with them.” “Remind me of this when you see that I am free,” replied Umar. A few days later, Abdullah ibn Arqam did so when the Commander of the Faithful appeared to have nothing to occupy his attention. Umar ibn Khattab then went to the Treasury and had the ornaments and dishes brought before him. The moment he saw them, he recited the fourteenth verse of the Chapter Al-Imran: “Men are tempted by the love of women and offspring, of hoarded treasures of gold and silver, of splendid horses, cattle and plantations. These are the comforts of this life, but far better is the return to God.” “We cannot help but rejoice in something that has been made tempting to us. Lord, may we spend it a right; protect us from its evil.” Just then, one of Umar’s own sons, Abdul Rahman, came along and asked his father for a ring. “Go to your mother. She will feed you barley soup.” It was thus that Umar gave him nothing. (AHMAD, MUSNAD)
Self-appraisal first and foremost
A certain individual asked Abdullah ibn Masud for some advice. “You should stay at home, hold your tongue and remember your faults,” was the advice he gave him. (HILYAT AL-AULIYA).
Taking no advantage of one’s position
Once, when a messenger of Caesar’s came before Umar, the latter’s wife borrowed a dinar and bought some perfume which she poured into phials and sent as a gift to Caesar’s wife. When the Roman Empress received the gift, she emptied the phials and filled them with jewels, telling the messenger to take them to the wife of Umar ibn Khattab. The latter received the jewels, and extracting them from the phials, placed them on her bedding. When Umar came home, he asked where they had come from. His wife told him the whole story, whereupon Umar took the jewels away and sold them. From the proceeds he gave one dinar to his wife and the rest he put in the Treasury. (AL-DAINA WARI).
Justice, even towards enemies
“If someone disobeys God in matters that concern you, the best thing to do in return is to obey God in matters that concern him.” So said Umar ibn Khattab. (IBN KATHIR, TAFSIR)
The feelings inspired by faith are misinterpreted by the profane
Abu Salma and Abu Hurayrah tell of one occasion when the Prophet (Pbuh), intending to despatch a force, urged the people to offer their contributions. A merchant, Abdur Rahman ibn Auf, who was among them, spoke up: “Messenger of God, I have four thousand. Two thousand are for my household. The other two I lend to God.” “God bless you in what you have given and in what you have kept,” said the Prophet (Pbuh). Abu Aqeel Ansari, on the other hand, was a poor man, who had spent his whole night working in an orchard, for which he was paid just two sa’a of dates. One sa’a he kept for his household, the other he presented to the Prophet (Pbuh). The Messenger of God prayed for blessings upon these two. As far as Abdur Rahman ibn Auf was concerned, they said he was just being ostentatious. And as for Abu Aqeel, they said, “Couldn’t God and the Prophet (Pbuh) have done without his one sa‘a?” (AL-BAZZAR).
Self-reliance
The Prophet (Pbuh) once asked: “Who will pledge to me that he will never ask anything of anyone?” Thauban said that he would; and from then on, he truly never asked anything of anyone. (AHMAD, MUSNAD)
Preferring God to riches
An angel of God once visited the Prophet (Pbuh) and brought him greetings from God. “If you wish the rocky tracts of Makkah to be converted into gold, it will be done,” said the angel. The Prophet (Pbuh) raised his face to heaven and said, “No, Lord, I prefer to eat my fill one day and go hungry the next. When I go hungry, I humble myself before You and remember You. When I have my fill I offer thanks and praise you.” (AL- TIRMIDHI, SHAMA’IL)
No affliction is worse than hardness of heart
“There is no affliction worse than hardness of heart,” observed Malik Ibn Deenar.
Unwillingness to make sacrifices leads to self-destruction
Abu Imran, who went on an expedition commanded by Abdur Rahman ibn Khalid ibn Walid, tells of how an individual Muslim soldier single-handedly broke the ranks of a large Byzantine army, which was advancing upon the Muslims. Some of the Muslims commented that he had put himself in danger of his own volition, referring to the verse of the chapter Al-Baqarah in which Muslims are warned not to cast themselves, of their own volition, into destruction. Abu Ayyub Ansari, however, said: “We Ansaries can better appreciate the meaning of that verse, because it was revealed with reference to us.” He went on to explain that when God had helped the Prophet (Pbuh) and made Islam dominant, some of the Ansar had said to one another: “Come let us remain with our properties now, and consolidate our wealth,” that was when this verse was revealed: “Give for the cause of God and do not with your own hands cast yourself into destruction.” (2:194) “What, in fact, was meant by casting ourselves with our own hands into destruction was our sitting on our properties, consolidating them and forsaking the struggle for God’s cause.” (IBN KATHIR, TAFSIR)
Do not become unbalanced by love or hate
Umar once cautioned: “Do not become mad with love for anyone, nor seek to destroy with your dislike.” Aslam asked Umar that what this meant. “It means that when you love anyone, there is the danger of falling head over heels, like a child, and when you dislike someone, you become bent upon destroying him.” (AL-ADAB AL-MUFRAD)
No paradise without the sacrifice of life and property
When Bashir ibn Khasasiyah went to the Prophet (Pbuh) to swear his allegiance, he asked him on what conditions it must be given. The Prophet (Pbuh) stretched out his arm and said, “Bear witness that there is no God save God, and that Muhammad is His servant and Messenger, pray five times a day at the appointed times, pay Zakat, fast during Ramadan, make a pilgrimage to the House of God and carry on the holy struggle.” Bashir replied, “I shall do everything. But there are two things, which are beyond my capacity. One is Zakat. The truth is, I have just ten she camels. Their milk provides food for my household and they are our only means of travel and transportation. Secondly, there is the holy struggle. I am a faint-hearted man. It is said that those who turn away from the field of battle bring down upon themselves the wrath of God. I am afraid that if I have to do battle, I shall be overcome with fear and run away, thus incurring the wrath of God.” The Prophet (Pbuh) withdrew his hand, saying: “Bashir, without giving alms or taking part in the holy struggle how will you enter heaven?” (KANZ AL-UMMAL)
Things asked for and things given freely are in two separate categories
The Prophet (Pbuh) sent a gift to Umar, which he returned. Asked by the Prophet (Pbuh) why he had done so, Umar replied: “Messenger of God, did you not tell us that we had best not take anything from anyone?” The Prophet (Pbuh) then explained, “That is when you ask for something. When you have not asked for anything, what you receive is God’s bounty.” Umar then swore an oath: “By the one who has control over my soul, never will I ask anyone for a single thing. But if something is given to me without my asking, I shall not refuse it.” (MALIK MUWATTA)
Keeping out of the limelight
In his later days, Saad ibn abi Waqqas took to grazing goats. One day he was far from Madinah with his goats, when his son Amr ibn Saad came riding up. “Does it make you happy that you have turned yourself into a Bedouin with your goats while affairs of State and government are being discussed in Madinah?” his son asked him. Saad smote his son on the chest: “Be quiet! I have heard the words of the Prophet (Pbuh): God loves such of His servants as are God-fearing, detached and retiring.” (MUSLIM SAHIH)
True knowledge is fear of God
According to Abdullah ibn Masud “Knowledge does not consist of the memorizing of large numbers of traditions: Knowledge is to fear God.”
Lost to the world
“I have seen people among the Prophet’s companion to whom the world meant less than the dust under their feet.” Thus spoke Hasan Basri to his awed contemporaries. He was well qualified to judge, for he had met a large number of them, seventy of whom had fought at Badr. He told them of how they wore simple, homespun camel hair garments, and were so preoccupied with righteous living that they seemed lost to the world. “Were they to see the best among you, they would think: “These people do not believe in the Day of Judgement.”
Conceit: the most evil trait
Speaking of three saving graces and three destructive traits, the Prophet (Pbuh) observed that the former were “fear of God both in public and in private; speaking the truth whether calm or angry; and moderation whether one is rich or poor.” The three destructive traits he mentioned as being the satisfaction of one’s own desires, miserliness and conceit. “And the last one, that is the worst of all,” he said. (AL-BAIHAQI, AL-SUNAN AL-KUBRA)
Fearing God in matters that concern the weak
After the Battle of Badr (624 AD) seventy idolaters were taken prisoners and brought to Madinah, one of them being Suhayl ibn Amr. The Prophet (Pbuh) was told that Suhayl indulged in fiery oratory in which he used to give vent to his antagonism for the Prophet (Pbuh) I were to do such a thing, even though I am His Prophet (Pbuh),” was the rejoinder of God’s Messenger. The captives were looked after in the homes of the Companions and the Prophet (Pbuh) issued instructions to care for them well.” One of them, Abu Aziz by name, said that the Ansar in whose house he stayed used to serve him bread morning and evening, while he himself made do with dates. When Thumamah ibn Uthal, chieftain of the Yamamah tribe was taken prisoner, he was given fine food and milk on the orders of the Prophet (Pbuh). (IBN HISHAM, SIRAH)
Remaining detached from the material side of life
One day, when Umar came to see Abu Ubaydah, he found him lying on a piece of the sacking used to saddle camels, with a bundle for a pillow. “So you have not done as your companions did?” Umar remarked, and Abu Ubaydah replied: “Commander of the Faithful, this is enough to take me to my final resting place.” (HILYAT AL-AULIYA)
When pleasures seem empty
Abu Darda was a trader by profession, but, after accepting Islam, his commercial activities came to an end “By the One who has control over Abu Darda’s soul,” he once said, “I would not even like to have a shop at the door of the mosque, where I would not miss a single congregational prayer. No, not even if I made a profit of forty dinars a day and gave it all away in charity.” Abu Darda was asked what had made him feel this way. “The rigours of the Day of Reckoning,” was his reply. (IBN ‘ASAKIR)
Man proposes, God disposes
When Abdullah ibn Masud had built himself a house, he asked Ammar ibn Yasir to come and have a look at what he had built. So Ammar went and saw the house. “You are planning a long way ahead, but soon you will die,” was his only comment. (HILYAT AL-AULIYA)
Retribution here and now
Uthman ibn Affan, the third Caliph, said one day to his slave, “Once I twisted your ear. Now take your revenge.” The slave caught hold of Uthman’s ear and the latter told him to twist it as hard as he could. “How good that retribution should be meted out in this world and not left to the next world,” said the Caliph.
When death is nigh
Bilal ibn Rubah’s household gathered to lament his imminent death. “There is no cause for grief,” Bilal told them. “How good to think that tomorrow I will meet my friends Muhammad (Pbuh) and his Companions.” When death drew near Umar ibn Khattab, the second Caliph of Islam, he exclaimed, “I shall consider myself successful if everything balances out and I receive neither punishment nor reward.”
Salvation is all
One day the Prophet (Pbuh) heard his wife, Umm Habibah, utter the following prayer: “Lord, long may I be blessed by the shadow of my husband, the Prophet (Pbuh) of God, my father, Abu Sufyan, and my brother, Muawiyah.” “Umm Habibah,” said the Prophet (Pbuh), “life-spans are all decided by God. When you pray to God, you had best ask for salvation from Hell-fire.” (MUSLIM, SAHIH).
The joys of a pious household
Miqdad, explaining the state of affairs in the Prophet’s (Pbuh) time, told of how, in a single household, there would be some who accepted Islam and some who did not. A believer would see his father, his son or his brother in a state of faithlessness and this would cause him great distress. With his own heart having been opened to faith by God, he felt certain that were his kith and kin to remain in a state of unbelief, they would be doomed to Hell-fire. It, therefore, gave no joy to believers to see certain of their relatives remain unbelievers. It was with reference to this predicament that the following verse of the Qur’an was revealed: “Lord give us joy in our wives and children, and make us an example to those who fear you.” (25:74) (HILYAT AL-AULIYA).
The call of paradise
Bashir relates that when the Muslims of Makkah first emigrated to Madinah, the water of their new dwelling place did not agree with them. There was a well, however, known as Beir Rumah, owned by one of the Bani Ghefar tribe, the water of which was to the liking of the emigrants. The owner used to sell them a flask-full in exchange for one mudd (half bushel) of grain. The Prophet (Pbuh) suggested to the owner that he should sell it to him “in exchange for a spring in Paradise.” “I and my household have no other source of livelihood,” the man explained. “I can’t just give it away to you like that.” Hearing of this incident Uthman ibn Affan bought the Well of Rumah from its owner for 35,000 dirhams, then came to the Prophet (Pbuh): “Shall I also have a spring in paradise in exchange for this well”, he asked. “You will indeed!” said the Prophet. Uthman then donated the well to the Muslims. (AL-TABARANI).
Take what is gladly given; do not ask for more
After the Battle of Hunayn, the Prophet (Pbuh) gave Hakim ibn Hizam part of the spoils. But Hakim was not satisfied with his share, so the Prophet (Pbuh) gave him still more. “Which of your gifts was better?” asked Hakim. “The first,” replied the Prophet (Pbuh) and then he added, “O Hakim, the material things of this world are very attractive, but he who takes such things out of greed and uses them badly will not be blessed therein. He will be like a man who eats, but is never filled. It is only he who takes a thing with a pure heart and uses it well who will be blessed. And remember that the hand that gives is better than the hand that receives. “Even in your case, Prophet (Pbuh) of God?” asked Hakim. “Yes, even in my case,” was the Prophet’s reply. (KANZ AL-UMMAL)
Preoccupation with prestige can lead straight to perdition
Muawiyah, the first Umayyad Caliph went over to where Abdullah ibn Amir and Abdullah ibn Zubayr were seated. Abdullah ibn Amir got to his feet on seeing Muawiyah approach, but Abdullah ibn Zubayr remained seated. ‘I recall these words of the Prophet (Pbuh),’ remarked Muawiyah: “One who likes people to stand up for him might as well build for himself a home in the Fire.” (AL-ADAB AL-MUFRAD)
Giving up this world for the next
When it was time to give a meal to some visitors from Iraq, Umar, the second Caliph brought them a bowl of food-some coarse bread and olive oil-and requested them to eat. Slowly reluctantly-they complied. Seeing what tiny morsels they were taking, Umar said to them, “You know, if I wished, I could also prepare for myself fine, rich food of the kind to which you are accustomed. But it is our practice here to be sparing of things in this world so that we may receive them in the next. Have you not seen how Almighty God has chastised a people for having received good things in their worldly life?” By another account, Umar asked them what they wanted: “Things which are sweet and spicy, hot and cold? Whatever you eat will go to waste in your stomachs.” (HILYAT AL-AULIYA)
Selflessness in worldly matters
Younus ibn Maysirah once observed: “Denying oneself lawful things is not the essence of abstinence. Neither is it ridding oneself of wealth. What is meant by abstinence is relying less on what one has oneself and more on what God has; it means preserving the same attitude whether beset by adversity or not; it is to be impartial in all matters of justice, making no distinction between those who praise and those who blame. (JAMI‘ AL-ULUM WA AL-HIKAM)
No Islamic revolution without Islamic individuals
There was once a brave warrior-albeit an idolater-who asked the Prophet Muhammad (Pbuh) for permission to join in the Battle of Badr along with the Muslims. Before giving his assent, the Prophet (Pbuh) asked him if he believed in God and His Prophet. The man said that he did not. “I cannot accept the assistance of an idolater,” said the Prophet. The man then swore his allegiance as a Muslim and joined in the battle along with the rest of the Muslims.
There are times to remain silent and times to speak freely
The Prophet Muhammad (Pbuh) once observed: “Blessed is he who keeps superfluous words to himself, but expends whatever superfluous wealth he has.”
Two eyes that shall be saved from the fire
“There are two eyes that the Fire shall not touch,” said the Prophet Muhammad (Pbuh): “One is an eye that has wept in fear of God, and other is an eye that has spent the night keeping a vigil in the path of God.”
One has to lose in order to gain
Kaab ibn Ujrah relates how one day he came before the Prophet (Pbuh) and, noticing the marks of strain on his face, he asked him what was troubling him. The Prophet (Pbuh) replied that for three days his stomach had had nothing to fill it. Kaab then went out and found employment with a local Jew. He had to give water to the Jew’s camel and in return for each bucketful, he received one date. When he had a collection of dates he came before the Prophet (Pbuh), who asked him where he had found them. After he had explained how he came by them, the Prophet (Pbuh) said, “Kaab, tell me, have you any love for me?” Kaab’s answer was that he would sacrifice his own dear father and mother for the sake of the Prophet. “Do you know the fate of one who loves God and His Prophet?” asked the Prophet. “Poverty, which will overtake him even more swiftly than flood waters streaming down a hillside.” (AL-TABARANI)
Worldly attachment hinders acknowledgement of the truth
A party of Christians from the Yemen visited Madinah ten years after the Muslim emigration to that town. Their group was led by one Abu Harithah ibn Alqamah, a priest. On the way back to Yemen, he was riding on a mule, when the animal stumbled, throwing him to the ground. His brother, Karz ibn Alqamah, who happened to be present at the time, exclaimed, “Damn that wayward one!” (meaning the Prophet Muhammad (Pbuh).) “Damn your mother!” retorted Abu Harithah. “Why do you say that?” asked his brother in astonishment. “By God, well, do we know that this is the Prophet (Pbuh) we have been waiting for, the one prophesied in our Scriptures,” replied Abu Harithah. “If that is so,” said Karz, “Why do you not proclaim your belief in the Prophethood of Muhammad (Pbuh).” Abu Haritha, attempting to explain himself, said, “These kings have showered upon us much wealth and honour. If we were to believe in Muhammad (Pbuh), they would take everything away from us.” (AL-TABARANI)
Beyond the call of duty
Along with his Companions, the Prophet (Pbuh) set forth for the field of Badr. Reaching a place called Rauha, he addressed the Muslims and asked them for their views. Abu Bakr spoke up, but the Prophet (Pbuh) did not give him his attention. Again he asked them what they thought. And when Umar spoke his mind, the Prophet (Pbuh) paid him no attention either. Once again he put the question. This time Saad ibn Muadh Ansari arose. “Perhaps your question is directed at us,” he said, to which the Prophet (Pbuh) replied in the affirmative. The reason for the Prophet’s concern was that the Ansar had sworn what was known as the Protection Oath, according to which it was incumbent upon them to protect the Prophet (Pbuh) within the walls of Madinah. Their oath did not, however, oblige them to travel to far-off places in order to fight the Prophet’s enemies. Miqdad ibn Amr then reassured the Prophet (Pbuh) by saying: “Messenger of God, do as God has shown you. We will not say unto you as the children of Israel said unto Moses: ‘Go, you and your Lord, and fight; we will stay here’.” (5:24) To this Saad ibn Muadh added, “We have sworn oaths to you, which bind us to hear and obey. Therefore, do as you will, Messenger of God, and we are with you. By Him who has sent you with the truth, if you bade us cross the sea and plunge into it, we would do just that. Not one man of us would stay behind.” The Prophet (Pbuh) was extremely pleased at hearing this from the Ansar. “Onward!” he said. “God has decreed that victory and succour shall be yours!”
To live, one must come to terms with dying
Abu Bakr, the first Caliph of Islam, once offered this piece of advice to a Muslim commander by the name of Khalid ibn Walid: “Khalid, be desirous of death. That way, you will find life.”
True religion brings about radical changes in one’s life
Abu Hurayrah tells of how the Prophet (Pbuh) addressed these words of wisdom to him: “Abu Hurayrah, be abstemious, and you will be the most devout of men. Be content with what you have and you will be the one most thankful to God. Desire for others what you desire for yourself, and you will be a man of faith. Be good to your neighbour and you will be a true Muslim. Laugh less, for too much laughter deadens the heart.” (IBN MAJAH SUNAN)
Repentance is to be ashamed of what one has done
“Shame is the stuff of repentance,” said the Prophet.
Have dealings with men as if they were dealings with god
One day when Abu Masud Badari was beating his slave with a stick he suddenly heard a voice behind him calling him by name. According to Abu Masud, he was so furious that he failed to recognize the voice. But when the man came closer, he saw that it was none other than the Prophet (Pbuh). “Abu Masud,” he said, “You should know that God has more power over you than you have over this slave.” Hearing this, Abu Masud was gripped with fear and the stick fell from his hand. “Prophet of God,” he said, “from today, this slave is free.” “If Abu Masud had not done this he would have been engulfed by the fire,” said the Messenger of God. (MUSLIM, SAHIH).
Respect means something more than the making of gestures
Anas ibn Malik says: “No one was dearer to us than the Prophet Muhammad (Pbuh). But when he came into our presence, we never used to stand up, for we knew that he did not like us to do so.” (MUSLIM, SAHIH)
Refraining from acquiring unnecessary tastes
Having heard this story from his grandfather, Abdullah ibn Shurayk tells of what happened when some faluda was brought before Ali ibn Abi Talib. “It certainly smells good, looks good and tastes good,” remarked Ali. “But I prefer not to acquire new habits by indulging in things to which I am not accustomed.” (HILYAT AL-AULIYA).
Conceit takes one far from God
Aishah (R.A) tells of how one day she put on a new garment and as she looked at it in delight, her father Abu Bakr said, “What are you looking at? God is not looking at you.” At this reminder, Aishah (R.A) asked her father why he rebuked her. “Why, don’t you know that when one of God’s servants becomes conceited over some worldly adornment, he brings down upon himself the displeasure of the Lord; he has then to cast off that adornment if he is to regain the Lord’s good pleasure.” explained Abu Bakr. Aishah (R.A) says that she took off the garment and gave it away to charity. “Perchance this charity will count as your penance,” said Abu Bakr. (HILYAT AL-AULIYA)
The bravest is the most in control of himself
Abdullah ibn Masud records the Prophet (Pbuh) as asking his companions: “Whom do you consider brave?” “One who triumphs in a wrestling match,” suggested some of the companions. “Not so,” the Prophet (Pbuh) corrected them. “It is rather one who controls himself when he is angry.”
Giving one’s best, but without conceit
Struck down by the dagger of Abu Lulu, a Magian slave of Mughirah ibn Abi Shu’ba, Umar ibn Khattab, the second Caliph lay mortally wounded. So quickly was he losing blood that when he drank some milk, its whiteness flowed from his wounds. It was then that these words came to his lips: “Lord, did I but have a world full of gold, I would use it to escape the Lord’s punishment before it descended upon me.” Abdullah ibn Abbas then spoke up, reminding Umar of the time in Makkah, when “the Prophet (Pbuh) prayed to the lord that he might strengthen Islam through you. The Muslims at the time were in an abject state. Then you became a Muslim and a source of strength for Islam. Through you, Islam achieved great glory. You emigrated with the Prophet (Pbuh) and were by his side in every battle. When the Prophet (Pbuh) died, he was well pleased with you. And so was Abu Bakr, the first Caliph of Islam whom you served so faithfully as assistant and advisor. Then, after him, you became Commander of the Faithful. It was through you that God brought great cities within the Islamic Empire, and with them came great wealth. The enemies of Islam were put to flight at your hand, and you were destined to die a martyr. Blessed are you.” “You lead one astray with your misleading talk,” said Umar, then added, “But Abdullah! Will you testify on my behalf on the Day of Resurrection?” Abdullah ibn Abbas said that he would. At this point Umar’s head lay in the lap of his son, who was also called Abdullah. Umar said he would like his head to be on the ground. Abdullah ibn Umar raised his father’s head from where it rested and laid it on his ankle. “Let my cheek touch the ground,” insisted Umar. Abdullah did as his father told him. Then Umar said to himself, “Woe betide you, and woe betide your mother, if God does not forgive you.” Whereupon he breathed his last. (AL-TABARANI)
Never considering oneself above serving God
Abdullah ibn Masud relates that in the Battle of Badr there was one camel to every three Muslims, and that they used to take it in turn to ride. The Prophet (Pbuh) of God fared no better than the rest. He too had to share a camel with Abu Lubabah and Ali ibn Abu Talib. Both of them had asked the Prophet (Pbuh) to ride on the camel while they walked alongside, but the Prophet (Pbuh) had replied, “Neither of you is stronger than I am, and I am no less in need of God’s reward than you.” (AHMAD, MUSNAD).
Having regard for necessities rather than formalities
When the Prophet Muhammad (Pbuh) first emigrated from Makkah to Madinah, he stayed in the house of Abu Ayyub Ansari, occupying the ground floor, while Abu Ayyub and his family moved upstairs to a room at the top of the house. Abu Ayyub felt uneasy about being on top while the Prophet (Pbuh) remained below him, so he requested the Prophet (Pbuh) to take the upper portion while he and his family would move downstairs. The Prophet (Pbuh) told him that he need not worry about that. “It is better for me to stay downstairs. It makes things easier for visitors. (IBN KATHIR, TAFSIR).
Kindness to animals
Abdullah ibn Masud related how once, when he accompanied the Prophet (Pbuh) on a journey, they set up camp in a place where there was a bird with two nestlings. “We seized the nestlings,” recounts Ibn Masud, “and the mother bird started crying and fluttering her wings.” When the Prophet (Pbuh) heard about this, he asked who had troubled the mother in this way and said that the nestlings should be returned. The Prophet (Pbuh) also noticed that an ant’s nest had been burnt. He asked who had burnt it, and when we told him that we had done so, he said: “Only the Lord of Fire is entitled to punish by fire.” (MUSLIM, SAHIH).
Accepting all food without demur
According to Ayman, when Jabir had some guests one day, he gave them bread and vinegar to eat, telling them of how he had heard the Prophet (Pbuh) say what a good condiment vinegar was. The Prophet (Pbuh) also said: “Woe betide those who pour scorn on a dish that has been brought before them.” (AL-BAIHAQI, AL-SUNAN AL-KUBRA).
God does not like pride in his servants
Aishah (R.A) recounts how a poor woman who came to see her one day wanted to give her some gift, but how, out of pity for her circumstances, she preferred not to accept it. The Prophet (Pbuh) later told Aishah (R.A) that she should have accepted it, and then given her something in return. “I think you were looking down on her. Be humble, Aishah (R.A), for God likes those who are humble, and has the greatest aversion for those who are proud.” (HILYAT AL-AULIYA).
Avoid functions whose sole purpose is ostentation
Invited to a feast, Umar ibn Khattab and Uthman ibn Affan were on their way there, when Umar said to Uthman: “We have accepted this invitation, but I would prefer not to be going.” “Why is that?” asked Uthman. “I am afraid it is all just for show,” said Umar-meaning the invitation they had been given. (AHMAD, MUSNAD).
To humble oneself is to raise oneself
Abu Hurayrah records the Prophet (Pbuh) as saying: “No possession is too lowly to be given as charity; God gives greater honour to one who forgives, and He raises one who humbles himself.” (MUSLIM, SAHIH).
The Prophet (Pbuh) did not allow his hand to be kissed
Abu Hurayrah tells of how, when the Prophet (Pbuh) had bought some clothes from a shopkeeper, and was about to rise, the latter made to kiss his hand. The Prophet (Pbuh)withdrew his hand, saying: “That is how the Persians behave towards their kings. I am not a king. I am just one of you.”
Heaping scorn on truth is an act of pride
The subject of pride came up for discussion with the Prophet (Pbuh) and he had some harsh words to say about it. He recited the verse of the Qur’an, which ends with the words: “God does not love arrogant and boastful men” (4:36). One of the companions told him of the pleasure he took in the whiteness of his newly washed clothes, the thronging of his sandals and the way his horse whip hung by his side. “That is not pride,” said the Prophet. “Pride means having no regard for the truth and despising other people.” (IBN KATHIR, TAFSIR).
Sitting among people with no thought for position
Abdullah ibn Amr relates how, when the Prophet (Pbuh) came to see him one day, he offered him a bark-filled leather cushion to sit upon. The Prophet (Pbuh), however, sat down on the ground, leaving the cushion lying between himself and his host. (AL-ADAB AL-MUFRAD).
Having due regard for people who are of no special importance
Abu Rifaah Tameem ibn Usayd made a journey from his own country to see the Prophet (Pbuh). When he arrived, the Prophet (Pbuh) was delivering a sermon. “Prophet of God,” he said “I have come from afar to seek knowledge of religion, for I know nothing of its teachings.” The Prophet (Pbuh) left off his sermon, approached Abu Rifaah and seating himself next to him, he began to tell him about what he had learnt from God. When the Prophet (Pbuh) had finished talking to him, Abu Rifaah arose and went on his way. Only then did the Prophet (Pbuh) continue his sermon.
The self-belittler is great in the eyes of God
Tafsir ibn Kathir records the Prophet (Pbuh) as saying: “Whosoever humbles himself before the Lord will be raised by Him on high: he may think little of himself, but he will be great in the eyes of men.
Simplicity of dress
According to Waqdan, when Abdullah ibn Umar was asked what sort of clothes should be worn, he told the questioner to dress in such a manner as would be neither ridiculed by the ignorant nor frowned upon by the serious. When asked what sort of clothes those were, Ibn Umar replied: “Those costing between five and ten dirhams.”
Good manners at meal times
Amr ibn Abu Salamah says that one day, when he was eating with the Prophet (Pbuh), he kept taking meat from all sides of the dish. Noticing this, the Prophet (Pbuh) said: “Eat from the side closest to you. (KANZ AL-UMMAL)
What it pleased the Lord to give to his Prophet (Pbuh)
According to Ata Khurasani, the houses of the Prophet’s (Pbuh) wives were built of the branches of date palms with sacks made of black hair serving as doors. A time came when the governor of Madinah received an ordinance from the Caliph Walid ibn Abdul Malik to the effect that he was to rebuild the mosque of the Prophet (Pbuh). The area where these houses stood was included in the new plan, and that meant that they should have to be demolished. On hearing this order, the people of Madinah wept. “These dwellings should be left as they are,” said Abu Umamah. They would act as a deterrent when people wanted to build themselves grand mansions for then people would see what it had pleased the Lord to give to His Prophet; and he could have granted the Prophet (Pbuh) all the wealth in the world.” (IBN SA’D, TABAQAT)
The secret of contentment is being happy with what one has
Saad’s advice to his son was that if he desired wealth, he should remain content once he had acquired it, for without that feeling of contentment, no amount of wealth would ever be sufficient. (KANZ AL-UMMAL)
The parting of the ways
Muslim ibn Bashir relates that when Abu Hurayrah was seen weeping during his final illness, and was asked the cause of his grief, he said: “It is not this world of yours for which I weep. Rather it is the length of the journey ahead of me, and the paucity of my provisions. I have come to the top of a hill. Ahead of me are two roads, which lead down: one to the Garden, the other to the Fire. I do not know where I shall be led.” (IBN SA’D, TABAQAT)
The servants of God must live in humility
Avaadh ibn Himar records the Prophet (Pbuh) as saying: “God has revealed it unto me that one should be humble; one should refrain from oppressing others.”
The countless blessings of God
Ibn Asakir records this saying of Abu Darda: “He who fails to realize that God has blessed him, not only with regard to food and drink, but in many other ways, has understood but little; such a man stands on the brink of eternal damnation.” (HILYAT AL-AULIYA)
Devotion to God: food for the soul
The Prophet Muhammad (Pbuh) is recorded as having said: “When I pass the night in vigil, I have a Sustainer and a Nourisher to provide me with food and drink.”
Constant fear of God
The second Caliph of Islam, Umar ibn Khattab once wrote a letter to Abu Musa Ash’ari, offering him this advice: “Remain ever in fear of God; and learn the Book of God, for it is the source of all knowledge; for weary hearts, it is the freshness of spring. (AL-DHAHAK)
No limit to God’s mercy
Muhammad ibn Ka’ab al Qurazi records this saying of Ali ibn Abu Talib: “Once God has opened the gates to thanksgiving, He will not close the gates to abundance. When God opens the gate to prayer, He will not close the gates to acceptance of it. And if He throws wide the gates to repentance, He will never close them to forgiveness. (IBN MAJAH, SUNAN)
All power is in the hands of God
The Prophet (Pbuh) sent Dhamam ibn Thalabah to the latter’s own tribe-Banu Saad ibn Bakr-with instructions to tell them about the monotheism of Islam. Dhamam then came before his people and urged them to renounce idol worship. “How wicked the worship of Lat and Uzzah,” he said, Lat and Uzzah being the names of the idols of saints that his people worshipped. They warned him not to speak in this way; he would fall a prey to leprosy or madness; he should be careful. Dhamam’s answer to them was: “Woe betide you! By God, there is nothing that Lat or Uzzah can do to anyone by way of good or evil. (IBN HISHAM, AL-SIRAH AL-NABA WIYYAH)
Everything happens through the instrumentality of God
When it was suggested to Ali ibn Abu Talib, the fourth Caliph, that he should have a bodyguard, he said, “Man’s destiny is his bodyguard.” According to one account, he said, “One who does not realize that whatever befell him was inescapable and that whatever escaped him was beyond his grasp, has not experienced true faith.” (ABU DAWUD, SUNAN)
Even the most ordinary things are great blessings
This statement is attributed to Aishah (R.A): “Whenever a servant of God drinks plain water and then has no difficulty in either digesting or discharging it, it is his duty to thank God for it.” (IBN ASAKIR)
Islam: a practical guide to daily living
Hamid Ibn Abdul Rahman ibn Auf relates how a man came to the Prophet (Pbuh) and said to him, “Please give me some words of wisdom by which my daily living may be guided; but not too many, lest I fail to remember them.” The Prophet’s answer to him was: “Do not become angry.” (MALIK, MUWATTA)
Meet your Lord with a clean record
A certain individual once wrote to Abdullah ibn Umar to ask him what true knowledge was. The latter replied that there was more to true knowledge than could be written about in a letter, but that, very briefly, he would ask him, if it was possible, to refrain from besmirching the honour of Muslims, spilling their blood or seizing their property; to develop a firm attachment for the Muslim community, and only then to go and meet his God.
It is only under stress that a man appears in his true colours
“It is only in moments of anger that forbearance can come to the fore.” (IBN ABDUL BARR)
Being content with what God ordains
Anas records the Prophet (Pbuh) as repeating these words of AI-mighty God: “Certain of my servants are firm in their faith either because of poverty or because of affluence; because of sickness or because of health. Were I to reverse the conditions of their lives, their faith would be shaken to its very foundations. Certain of my servants seek to serve me in particular ways. This I prevent, lest pride taint their worship. I know what is in the hearts of My servants, and I ordain their affairs accordingly.” (AL-TABARANI)
There is virtue in refusing to retaliate
Certain individuals, who held Abu Bakra to be in the wrong abut something, set upon him and flung him to the ground. His son, Abdul Aziz came running, but Abu Bakr told him to hold off, swearing an oath in the name of God, that if any soul were to be taken away from this world, it had best be his own. When his son asked him why, he replied: “Because I fear that I shall live to see a time when I am unable to command good and forbid evil. When that day comes, there will be no-good in the world.” (AL-TABARANI)
Not being offended when criticized
When Umar ibn Khattab became Caliph, he removed Khalid ibn Walid from the leadership of the Muslim forces in Syria. According to Nashirah ibn Sahmi, Umar gave a sermon in Jabiya, explaining his decision to remove Khalid from his post. “It was my command that wealth should be kept for poor emigrants but he distributed it among people who were high in status and refined in speech. That is why I relieved him of his duties and appointed in his place Abu Ubaydah ibn Jarrah.” A relative of Khalid, Abu Amr ibn Hafs, who was present at the time, promptly sprang to his feet and said to Umar, “By God, this is no justification for removing one who was appointed by the Prophet (Pbuh) himself, nor is it any reason to sheath a sword already drawn by the Prophet (Pbuh), nor lay low a banner raised by him. You have treated your own kinsman with vindictiveness.” Umar listened to everything that Abu Amr had to say. Finally, he replied in a gentle tone: “You are a relative of Khalid and still young; you have taken offence on behalf of this man simply because he is your uncle’s son.” (AHMAD, MUSNAD)
Discord and the truth
Abu Bakr used to give equal allowances to everybody, irrespective of rank or class. It was suggested to him that the Muhajirs and Ansar be given more than others, but Abu Bakr dismissed this, saying: “They have their rank with God. This is a matter of worldly livelihood, in which it is better to be even-handed.” Umar differed on this matter and when he became Caliph, he introduced a system by which some received larger allowances than others: 5000 dirhams were allotted to the Emigrants and the Helpers; other Muslims were given 4000. According to this allocation, Usamah ibn Zayd received 4000 dirhams, while to his own son, Abdullah, Umar gave only 3000. Abdullah ibn Umar asked his father why he had been given less than Usamah. “What rank does he or his father have that I do not have?” Umar told his son: Usamah’s father was dearer to the Prophet (Pbuh) than your father, while he himself was dearer than you. According to one tradition, Umar came round to Abu Bakr’s point of view later in his life, admitting that it was more practical. (AHMAD, BAZZAR)
An oath is an oath
At the outset of the Battle of Hunayn, the Muslims were forced back, leaving the Prophet (Pbuh) and a few others to hold their ground. The Prophet (Pbuh) called for the others to join him, but his voice was drowned by the din of battle. He turned, therefore to Abbas who had a voice of exceptional power and told him to shout: “O companions of the Tree1! O Companions of the Acacia!” to remind them of their oath of allegiance to the Prophet (Pbuh) to fight unto death. Immediately the summons was answered from all sides-”Labbayk!” (“Here at your service!”) as Emigrants and Helpers rallied to his side. Abbas later recalled that they ran to the Prophet (Pbuh) as calves run to their mothers. (MUSLIM, SAHIH)
Halting in one’s steps on hearing the Qur’an
Abdullah ibn Abbas tells of how Uyanah ibn Hisn came to Madinah, where he stayed with his nephew, Hur ibn Qays. His youth notwithstanding, the latter numbered among those who were close to the Caliph Umar, for he was learned in the Qur’an and, whether young or old, those who were well-versed in the Qur’an were given a special place in Umar’s discussions and council meetings. Uyanah, therefore, asked his nephew to use his good offices with the Caliph to obtain permission for an audience. Umar then agreed to meet Uyanah who, addressing the Caliph as “son of Khattab,’’ said to him, “No riches do you bestow upon us, neither do you treat us justly.” At this, Umar became angry and was about to descend upon Uyanah, when Hur ibn Qays said to him: “Commander of the Faithful, God told His Prophet (Pbuh) to ‘show forgiveness, enjoin justice and turn away from the ignorant.” (7:199) Truly, this man is ignorant.” Abdullah ibn Abbas relates how, upon hearing this verse, Umar did not advance by so much as an inch. It was his way to halt in his steps whenever he heard a recitation from the Qur’an. (AL-BUKHARI, SAHIH)
Truth should be unclouded by prejudice
A few years before the Muslims had emigrated to Madinah, Mus’ab ibn Umayr was sent there by the Prophet (Pbuh). On reaching Madinah, he quietly began communicating the teachings of Islam to its inhabitants by reciting the Qur’an to them. Saad ibn Muadh, who was at that time chieftain of the Banu Abd al-’Ashhal tribe, became incensed over Musab ibn Umayr’s activities. So one day, armed with a spear, Saad went in search of Musab. Near a well on the outskirts of the town he found the Muslim from Makkah talking to a crowd of people about Islam. Approaching the group, Saad ibn Muadh asked in an angry tone: “Who has brought this foreigner here so that he may lead the weak members of our society astray? Do you want something we revile to take root in our households? After today, I do not wish to see you here again.” One Asad ibn Zurarah, who had accepted Islam and belonged to the tribe of Saad ibn Muadh, then spoke up. “My cousin,” he began, “listen to what this man has to say. If it is unreasonable, you can reject it, and if it appears reasonable, you may accept it.” Saad ibn Muadh then mellowed somewhat and asked what it was that Musab taught. In reply, Musab recited the first part of the Quranic chapter al-Zukhruf. Saad’s anger melted away on hearing the Qur’an recited, his whole frame of mind changed and in a few days he was led to accept Islam. Now he himself began to preach Islam among the Banu Abd al-Ashhal. The following is part of what he said to them: “If anyone, young or old, male or female, is in doubt about his religion, let him bring us better guidance so that we may accept it. By God, we must bow our head to what we have now received. (ABU NU‘AYM)
Appreciating criticism
“God bless the man who makes me a gift of my own shortcomings,” said Umar.
Delivering justice regardless of rank
Ali ibn Abu Talib lost a coat of armour in the Battle of Jamal. One day when he was walking in the market place, he saw a Christian selling coats of armour, one of which he recognized as his own. He pointed it out to the Christian, telling him that the matter would have to be brought before a Muslim judge. Ali, who was Commander of the Faithful at the time, asked his chief Justice, Shurayh, to settle the dispute between himself and the Christian. Shurayh then asked Ali to put forward his case. “This coat of armour is mine,” replied Ali “And what do you have to say?” asked the judge, turning to the Christian, who accused the Commander of the Faithful of falsifying the facts. “It belongs to me,” he asserted. The judge thereupon asked Ali who his witnesses were and Ali produced his son, Hasan, and a slave, Qambar. The judge then told him that he would have to bring another witness in place of Hasan. “Do you reject the testimony of Hasan?” asked Ali, to which Shurayh replied, “That is besides the point. You yourself have taught me that a son’s evidence in support of his father is not acceptable.” (AL-SHA‘BI)
Public speaking and public silence
Describing the gatherings of the Prophet (Pbuh), Ali ibn Abi Talib said, “While the Prophet (Pbuh) was speaking, they all kept their heads bowed as if they had birds perched on top of them. Only when he had finished what he was saying would the others speak up, and no one ever quarrelled about anything in his presence. While one person was speaking, the others would listen quietly until he had finished what he had to say. In this way, everyone was given an equal opportunity to have his say. (AI-TIRMIDHI, SHAMAIL)
Answer, but do not rebuke
At the outset of his mission, the Prophet (Pbuh) was able to continue with his work, because he had the protection of his uncle, Abu Talib. But, in the tenth year of his mission, his uncle died, and the People of Makkah, now able to take action against the Prophet, cut him off from the tribal brotherhood, thus forcing him to search for a new patron. Accompanied by his uncle Abbas, the Prophet (Pbuh) went to the fair of Ukaz, where he visited the tents of various tribes to ask them to extend their patronage to him, so that he could continue his preaching work. But, for fear of the Quraysh, no one was willing to do this. The next year, the Prophet (Pbuh) once again visited Arab fairs in search of a patron. This time he met six men of the Aus and Khazraj tribes of Yathrib (Madinah) whom he talked to about Islam. When they asked him about the nature of the revelation he had received, the Prophet (Pbuh) recited some Quranic verses from the chapter of “Abraham” to them. It took only this to melt the hearts of these men from Madinah, and they accepted Islam. It was night time and their voices were overheard by Abbas ibn Abd al Muttalib as he passed nearby. Recognizing the Prophet’s voice, he came up to the group and asked his nephew (the Prophet) who it was he was talking to. The Prophet (Pbuh) told his uncle that they were from Yathrib and that he had given them the same message that he had given to the other tribes. “They accepted it and believed. They are willing to take me to their own town.” Abbas alighted from his camel and came over to the group. He warned the men of Aus and Khazraj that there was no one dearer to him than this nephew of his. “You have taken his teaching to heart and believed in him, but if you wish to take him to your own land, I must first make a covenant with you and only then will my mind be at ease. You must promise not to disgrace or deceive him. There are Jews in your neighbourhood and the Jews are his enemies; not for a moment do I consider him immune from their plotting.” The leader of the Yathribian party, Asad ibn Zurarah, became offended at this, feeling that what Abbas had said cast aspersions on the character of his people. He asked the Prophet (Pbuh) for permission to answer Abbas. The Prophet (Pbuh) said that he might do so, but “without rebuking him.” (ABU NU‘AYM)
No response to vain words
After the conquest of Makkah, Abu Sufyan’s wife, Hind bint Utbah came to offer her allegiance to the Prophet (Pbuh)as a Muslim. The Prophet (Pbuh) recited to her the words of the oath to which she repeated. When the Prophet (Pbuh) came to the words, “You will not kill your own offspring,” Hind retorted, “You have killed them all on the field of Badr; you have left us none to kill.” The Prophet (Pbuh) did not react in any way to Hind’s rebuke; he simply accepted her allegiance. (IBN KATHIR, TAFSIR)
Refraining from derision
In the year 9 AH the Prophet (Pbuh) led an expedition to Tabuk. On reaching there, he noticed that Kaab ibn Malik was missing from the Muslim party. “What is Kaab about?” he asked. One of the Banu Salmah suggested that Kaab had difficulty in getting up from under his sheet; he was too busy admiring his own shoulders. Muadh ibn Jabal took offence at this remark. “That is a foul thing to say,” he commented, then, addressing the Prophet, he said, “Messenger of God, we know nothing of Kaab but good.” (AL-BIDAYAH WA AL-NIHAYAH)
Holding one’s tongue: the key to righteousness
While on a journey with the Prophet (Pbuh), Muadh ibn Jabal asked him to show him how to behave so that he should go straight to Heaven and be saved from the Fire. “What you ask is of very great importance,” replied the Prophet (Pbuh), “but it is not difficult for one for whom God has made it easy. Simply serve God, ascribing to Him no partner; say your prayers, pay Zakat, fast and perform the pilgrimage to the House of God.” then he continued, “Shall I tell you of the gate to all goodness? It is fasting, which is like a shield, and charity, which washes away sin in the way that water douses a fire; and rising and saying one’s prayer in the stillness of the night. And shall I tell you of the foundation, pillars and roof of the edifice of religion?” Muadh showed his eagerness for the Prophet (Pbuh) to tell him. “The foundation is Islam, the pillars are prayers, and roof the struggle for God’s cause,” said the Prophet (Pbuh). Then he asked Muadh, “Shall I tell you what the key to all this is?” Again Muadh expressed his desire to know. The Prophet (Pbuh) put out his tongue and, holding it between thumb and the forefinger, said, “Control this.” “Shall we be taken to task for what we say?” enquired Muadh “Your own mother should despair of you,” answered the Prophet (Pbuh). “What will it be if not people’s own tongues which will cause them to be thrown head first into the fire?”
Never expressing disdain for food
Whatever the dish brought before the Prophet (Pbuh), he would never say anything disparaging about it. According to Abu Hurayrah, the Prophet (Pbuh) was never in the habit of finding fault with food. If he liked something, he ate it; if not, he left it. (AL-BUKHARI, MUSLIM)
Answering criticism calmly
A woman of the Banu Asad came before Abdullah ibn Masud and said to him, “I hear that you curse both the tattooer and the tattooed. But I have read the Qur’an from beginning to end, and nowhere do I find any reference to this. And besides, I wager that members of your own household have tattooing done.” Abdullah ibn Masud told her to go to his house and see for herself. She did so, but found no trace of tattooing on anyone. When she returned, Abdullah ibn Masud said to her: “Have you not read in the Qur’an that you must accept whatever the Prophet (Pbuh) gives you, and abstain from whatever he forbids?” The lady said that she had. “Well, this is something the Prophet (Pbuh) forbade,” said Abdullah ibn Masud. (JAMI‘ BAYAN AL-‘ILM)
[To be continued]
Reference
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