Introduction
Islam caters for a successful life here and in the hereafter. Muslims have to perform two types of obligations, firstly owed to God (Huqooq-Allah) and secondly, those to 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. 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 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 claiming to be the custodians of the Treasure of Virtues available in the form of the Quran and Hadith, lack in practice. The Muslims at present concentrate on worship, prayers to God but ignore the rights of fellow human being and perhaps think 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 his book “Islamic Treasury of Virtues”. This is a thoughtful selection which makes 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 so as to feel confident of receiving God’s help and blessings during his/her life time and Hereafter. The book is exhaustive and previously a selection with some variation for brevity was presented, now more is being provided here in Part-3:
Manners In Speech
Consultation, seeking advice
Abdullah ibn Umar tells of how, after the death of the Prophet Muhammad (Pbuh), people in both Arabia and Persia started breaking their pledges to Islam. They claimed that, with the Prophet Muhammad (Pbuh) dead, there was no point in continuing to follow Islam for it had only been because of him that Muslims received divine succour. Using this argument they won over the people of Nihawand with whom they forged an alliance. The Prophet Muhammad (Pbuh)’s successor, Abu Bakr, called together the Emigrants and Helpers, and told them that the Arabs were turning away from Islam and had stopped paying Zakat on their goats and camels. As for the Persians, they intended to attack the Muslims along with their new allies from Nihawand. “They say that now that the Prophet Muhammad (Pbuh) has gone, God will not assist the Muslims. What advice do you have to give me? I am just an ordinary man like anyone of you. In fact, I am the least able to bear the burden of the Caliphate.” There was a long interval of silence after Abu Bakr had finished speaking. This was finally broken by Umar, who then offered the Caliph his advice. (KANZ AL-UMMAL)
Speaking with caution
In the Battle of Siffin in 657 AD, Muslims fought Muslims. When Umar ibn Abdul Aziz was asked if those who died in this battle would be among the damned or the saved, he replied: “God has kept my hand from their blood. May my tongue never be stained by it.” (JAMI‘ BAYAN AL-‘ILM)
Criticise freely, but avoid wrangling
When Taus met Wahab ibn Munabbih one day, he addressed him as Abu Abdullah and informed him that a grave accusation was being made against him, namely that he had said it was God himself who had caused the people of Sodom and Gomorrah to practice homosexuality. All that Wahab said in reply was, “God forbid,” and no argument ensued. (JAMI‘ BAYAN AL-‘ILM)
Criticise constructively, avoid unjust accusation
Abdullah, son of Umar ibn Khattab (R.A), completely disassociated himself from the civil wars, which followed upon the assassination of Ali (R.A). When his contemporaries accused him of not participating in the Jihad he explained his stance by asking, “How can it be permissible for one Muslim to spill the blood of another?” He also maintained that he did not consider this war a Jihad, but murder and bloodshed among Muslims. His antagonists, dissatisfied with this explanation, continued to level accusations at Abdullah ibn Umar, saying that his real motive was to let the companions of the Prophet Muhammad (Pbuh) kill each other off, so that when only he remained, finally, people will swear their allegiance to him as Commander of the Faithful. All these accusations were made in spite of the fact that Abdullah ibn Umar’s sincerity, piety and acumen were well established. (ABU NUAYM)
A sign of true learning: the ability to take criticism
According to Saeed ibn Abu Arooba, one who does not listen to criticism is not to be counted among the learned. (IBN ABDIL BARR)
Refrain from untruth
sA Bedouin came to the Prophet Muhammad (Pbuh) and asked him to tell him of a deed, which would take him to Heaven. The Prophet Muhammad (Pbuh) replied: “Free the bonded, and give your milk-camel to others, so that they may partake of its milk; foster ties with those who severe them; feed the hungry; slake the throats of the thirsty; command good and forbid evil. And if you are unable to do all these things, at least tell nothing but the truth. (AHMAD, MUSNAD).
In shielding others one shields oneself
Abu Ayyub Ansari had heard a saying of the Prophet Muhammad (Pbuh), but later felt doubtful about its actual wording. One of those who had also been present when the Prophet Muhammad (Pbuh) spoke was Uqbah ibn Amir, who had later settled in Egypt. In quest of the proper wording, Abu Ayyub acquired a camel and set off from Madinah for Egypt. He succeeded in reaching Uqbah’ s home and immediately after the two men had greeted each other, he asked Uqbah to repeat the words of the Prophet Muhammad (Pbuh) on the concealment of a Muslim’s faults, because, as he said, besides themselves, there was no one still living who had heard this saying of the Prophet Muhammad (Pbuh). Uqbah complied with Ayyub’ s request, saying, “On the day of Judgement, God will conceal the faults of one who has himself saved a believer from humiliation in this world.” (AL-ADAB AL-MUFRAD).
A liar is a hypocrite
When the Prophet Muhammad (Pbuh) was asked if it was possible for a believer to be a coward, he replied that it was. When asked whether a believer could possibly be miserly, he again replied in the affirmative. But when he was asked whether a believer could be a liar, he said that he could not. According to Hudhaifah, when anyone told a lie in the days of the Prophet Muhammad (Pbuh) that was tantamount to being a hypocrite. “And now,” he remarked, “I hear all of you telling lies ten times a day.”
Viewing statements from a particular standpoint
A companion of the Prophet Muhammad (Pbuh) was once heard to pray: “Lord’; have mercy on me and on Prophet Muhammad (Pbuh) and do not include in Your mercy anyone besides us.” Looked at in a certain light this statement could be interpreted to mean that this Companion harboured contempt for his own brethren. Why else would he seek to exclude them from God’s mercy? But one might view his prayer in another light and agree with Maulana Shah Fadhl ar-Rahman Ganj Muradabadi that the Companion’s prayer stemmed not from hate but from an excess of love.
Think before you speak
According to Abdullah Tastari, whoever added anything new to religion would be questioned about his addition on the Day of Judgement. “If it agrees with the teachings of the Prophet Muhammad (Pbuh), he will be saved; if not, he will be fuel for Hell fire.” (JAMI‘ BAYAN AL-‘ILM).
Speaking much is not a sign of great knowledge
According to ibn Uyaynah, it is those who have the least knowledge who are the most brazen in passing verdicts on religious matters.” (JAMI‘ BAYAN AL-‘ILM).
Wrongful accusation is the worst of crimes
According to Ali ibn Abu Talib the very worst thing one can do is make a wrongful accusation against an innocent person.
One who does not control his tongue is evil
“Shall I tell you who the evil ones are?” asked the Prophet (Pbuh) of his Companions one day. They requested him to do so, and he said, “They are those who spread slander, who sow the seeds of dissension among friends, and who seek to lay blame upon the innocent.” (AHMAD, MUSNAD).
Being sparing of words is a sign of sincerity
Abdullah ibn Abbas observed that there was no one better than the Companions of the Prophet (Pbuh). Until the day the Prophet (Pbuh) died, they asked him about only thirteen matters, all of which are dealt with in the Qur’an. He said “They asked about things which were of genuine relevance to them,”
In the tongues of men are both heaven and hell
According to Abu Darda, there is no part of a believer’s body, which is dearer to God than his tongue. For it is with his tongue that he upholds truth, thereby entering Paradise. And there is no part of a disbeliever’s body, which is more hateful to God than his tongue. For it is with his tongue that he denies truth, thereby entering the Fire. (HILYAT AL-AULIYA).
Remaining silent is, in itself, a good deed
“Keep silent unless you have something good to say,” said the Prophet (Pbuh).
One who fears God holds his tongue
On being asked to give someone good advice, Abdullah said, “Be content with what you have in your house, hold your tongue and shed some tears when you recall your sins.” (HILYAT AL-AULIYA).
Most sins are committed by the tongue
“Most of man’s sins come from his own tongue,” said the Prophet (Pbuh).
Knowing when to speak and when to remain silent
“Learn how to remain silent, just as you learn how to speak,” observed Abu Darda, “for silence requires great restraint. And be more eager to listen than to speak; especially avoid speaking about that which does not concern you. Do not turn into the kind of person who laughs insensitively, or who travels where he has no objective.” (IBN ‘ASAKIR).
Avoid looking askance at others
When the Prophet (Pbuh)’s wife Safiyyah first arrived in Madinah from Khaybar, she was lodged in one of the houses of Harithah ibn Numan. Wishing to see her co-wife, Aishah, fully veiled, entered the house of Harithah along with the throng of people who had come to visit the bride. As she was leaving, the Prophet (Pbuh), who had recognized her, followed her out and asked, “O Aishah, what did you think of her?” “I saw a Jewess,” replied Mother of believers, Aishah (R.A), “Say not so” said the Prophet (Pbuh), “for she has entered Islam and has made good her faith.” (IBN SA’D, TABAQAT).
The cautious tone of one who fears God
Once when Caliph Umar ibn Khattab was delivering a sermon, after praising and glorifying God, he told the members of the congregation not to be too extravagant in the dowries they gave on the occasion of marriage. “If I hear of anyone exceeding the 400 dirhams given as a dowry by the Prophet (Pbuh), I will confiscate the excess amount and deposit it in the treasury.” While Umar was still standing on the pulpit, a woman of the Quraysh arose and said, “Commander of the Faithful, are we to do what the Book of God says, or what you say?” “What the Book of God says,” replied Umar, and asked her the purpose of her question, “You have just forbidden dowries exceeding a certain amount. But the Qur’an says: “Do not take from her the dowry you have given her, even if it be a talent of gold.” “Everyone knows better than Umar,” said the Caliph, repeating these words a second and a third time. Then he again addressed the people: “I have just told you not to be extravagant in your marriage dowries,” he said and then, modifying his earlier statement, he continued, but it is for you to decide how much you give; just think if dowries were indicative of high rank in hereafter, surely the daughters and wives of the Prophet (Pbuh) would have been more deserving of them. (KANZ AL-UMMAL).
Openness to admonition: a sign of Islamic character
Adi ibn Hatim once observed: “So long as you are able to recognize evil and do not abhor what is good, and so long as a learned man may stand up and admonish you with impunity, you will continue to follow the path of righteousness. (KAANZ AL-UMMAL)
One who craves God’s mercy shows compassion to others
The Prophet (Pbuh) invoked God’s mercy upon those who showed consideration for others in their business dealings, and in the exacting of their dues.
Both good and evil in what we say
Said the Prophet (Pbuh): “When you speak, do so in a good cause. That will serve your interests. And refrain from harmful speech. In that way, you too will be saved from harm.” (AL-TABARANI)
Thankfully accepting one’s lot
Abu Ayub Ansari, once questioned about the nature of the Prophet (Pbuh), replied that the Prophet (Pbuh) never asked for any special type of food to be made for him: nor did he ever complain about the food he was given. (WAFA AL-WAFA)
Gauging one’s own strength before testing it on others
Abdullah ibn Umar relates how once, when he was listening to a sermon preached by Hajjaj ibn Yusuf, he took objection to something Hajjaj had said, and was just about to air his own views on this, when he recalled what the Prophet (Pbuh) had once said that it did not befit a believer to disgrace himself. Abdullah ibn Umar had asked the Prophet (Pbuh) what was meant by disgracing oneself, and the Prophet (Pbuh) had replied: “It means attempting to deal with a problem which is quite beyond one’s capacities.”
What a believer’s speech should be like
The Prophet (Pbuh) said: “A true believer does not insult or curse people: neither does he use foul or vulgar language.” (Al-Tirmidhi, Shama’il)
A good Muslim is one of good character
The Prophet (Pbuh) was once asked who the best Muslim was. “One from whose tongue and hand other Muslims are safe,” was his reply. (AL BUKHARI, MUSLIM)
Vain talk in itself is a sin
The Prophet (Pbuh) once observed that the most sinful people are those who indulge in the most vain talk. A group of people, who once came to visit a Companion of the Prophet (Pbuh) who lay dying, noticed that his face was radiating light, and they asked him how this came to be. “There are only two aspects of my behaviour which I feel certain will explain this, he replied. “One was that I used to avoid vain talk, and the other was that I harboured no ill-feeling in my heart towards other Muslims.” (JAMI‘ AL-ULUM WA AL-HIKAM)
Manners In Society
God will do unto you as you have done unto others
Caliph Muawiyah was reminded by Amr ibn Murrah of this saying of the Prophet (Pbuh): “The ruler who closes his door to the poor and needy will find that in his own greatest time of need, God has closed the gates of heaven to him.” (AL-TIRMIDHI, SHAMA’IL)
Returning good for evil
The best way to have your revenge on one who has disobeyed God in some matter concerning you, is to obey God in whatever concerns him,” said Umar. (IBN KATHIR, TAFSIR)
Patience the best armour
Ahnaf ibn Qays belonged to the generation, which came after that of the Prophet (Pbuh)’s companions. He once remarked, “One who cannot tolerate one single unpleasant remark will have to listen to many. Frequently I have suppressed my anger for fear of something worse befalling me.”
To wish others harm is to harm oneself
When Abul Ayna mentioned to Ahmed ibn Abu Dawud that certain people had attacked him, the latter quoted this verse of the Qur’an to him: “The hand of God is above their hands.” (48:10) “But they are many and I am alone,” continued Abul Ayna. To this Ahmad replied: “Many a small band has, by the grace of God, vanquished a mighty army.” (2:249) “They are plotting against me,” added Abul Ayna. “Evil shall recoil on those that plot evil,” (35:43) was Ahmad ibn Abu Dawud’s response.
To collaborate in injustice is sinful
Wasilah ibn Asqa once asked Prophet (Pbuh) what constituted bigotry. “Collaborating with your own people in wrongdoing,” answered the Prophet (Pbuh). (ABU DAWUD, SUNAN)
Justice for the weak and strong alike
Muawiyah ibn Abu Sufyan once asked Dharar Sadai to tell him about Ali. Dharar said, amongst other things, that “he lived among us like any of us. No one, however strong he might be, hoped to receive any aid from him in his unjust cause, while the weak had no reason to despair of receiving justice from him.”
Granting forgiveness to one who seeks it
The Prophet Muhammad (Pbuh) is recorded by Abu Hurayrah as having said, if one’s Muslim brother comes to ask forgiveness for something, he should be excused, whether or not he speaks the truth. One who does not do so will not reach me, to be given water by me at the pond of plenty on the Day of Judgement.” (AL-HAKIM)
Three types of vilification mentioned in the Qur’an
Three kinds of defamation are mentioned by Hasan Basri, all of which appear in the Qur’an: “There is the malicious revelation of unwelcome truths, gheebat, irresponsible rumour-mongering (ifk) and deliberate misrepresentation (buhtaan).
How a believer should treat others
Describing the Prophet’s qualities, Ali ibn Abu Talib said: “Three things-quarrelling, arrogance and vain pursuits-he eschewed as far as he himself was concerned. And three things he eschewed as far as others were concerned. He did not find fault, lay blame or seek to expose anyone’s weak points. Only when there was hope of reward from God would he hold forth.” (AL-TIRMIDHI, SHAMA’IL)
Being kind to adversaries
The Prophet (Pbuh) once asked his companions: “Shall i tell you a something which will raise you up in the eyes of God?” “Yes Prophet of God,” they replied, and the Prophet (Pbuh) said, “Be patient with those who behave foolishly towards you; forgive those who wrong you; give unto those who deny you; and strengthen your ties with those who break away from you.” (AL-TABARANI)
Suppression of anger leads to a strengthening of faith
The Prophet (Pbuh) said: “He who suppresses his anger when he could well give vent to it, will have his heart filled with peace and faith by the Almighty.”
Worshipping God and living in harmony with others
Abu Hurayrah records the Prophet (Pbuh) as saying: “There are three actions which are especially pleasing to God: worshipping Him and acknowledging none as His peer; adhering firmly to your faith in God and letting nothing divide you; remaining well-intentioned towards those who are responsible for your affairs.”
Not acting on suspicion
The Prophet (Pbuh) said: “When your suspicions are aroused, do not attempt to get at their root.”
Confirming the truth of statements at their source
Abu al-Aliyah, one of the generation which succeeded that of the Prophet’s companions, tells of how, when in Basra (Iraq’s capital at that time) they used to hear statements which were attributed to the Companions, but that in order to be certain of their authenticity, they would travel to Madinah to hear them from the Companions themselves. (AL-KHATIB AL-BAGHDADI)
The evils of society stem from the evils in individuals
There is a verse of the Qur’an, which says, “When we resolve to annihilate a people, We first warn those of them that live in comfort. If they persist in sin, We rightly pass Our judgement and utterly destroy them.” (17:16) Abdullah ibn Abbas’s comment on this verse was: “This means that people elect as their leaders such as do not follow God’s law. For this, God punishes them and they are destroyed.” (IBN KATHIR, TAFSIR)
If the door is not opened for you, leave without taking offence
Anas ibn Malik says that the Prophet (Pbuh) used to ask for permission to enter a house just by thrice greeting the occupants, then, if he was asked in, he would enter; if not, he would go away. (AL-BAZZAR)
Putting one’s parents before oneself
Abu Hurayrah, a man who used to look after his mother with great devotion, went one day, early on in the Madinan period, to the mosque of the Prophet (Pbuh). There he found a number of other people, who asked him why he had come there. “Hunger,” he replied. They told him that they had come there too for that very reason. Then they all arose and went to see the Prophet (Pbuh). “What has brought you here?” asked the Prophet (Pbuh). When they told him, he sent for a dish full of dates, from which he gave them two dates each. “Eat them, and drink some water afterwards,” he told them. “That’s enough for you for today.” When Abu Hurayrah ate one date and put the other in his pocket, the Prophet (Pbuh) wanted to know why he had done so. “It’s for my mother,” replied Abu Hurayrah. “Eat it,” said the Prophet (Pbuh). “You can have another two for your mother.”
How Muslims bring calamity upon themselves
One night, the Prophet (Pbuh) went out, and, entering an Ansari settlement called Banu Muawiyah, he offered two rakats in the mosque there and followed this with an exceptionally long prayer. Khabbab, who was present at the time, said, “I have never seen you utter such a prayer as you did tonight” The Prophet (Pbuh) concurred. “It was a prayer of hope and fear,” he explained. “I asked the Lord for three things. Two He granted, one He denied. I asked Him not to destroy us as He destroyed the nations of old. This He granted. Then asked Him to prevent any external enemy from gaining ascendancy over us, and this too He granted. But when, finally, I asked God to let us not be split up in groups, with some suffering at the hand of others, the Almighty denied me this.” (AL-TIRMIDHI, SHAMA’IL)
Being unperturbed by directness
The second Caliph, Umar ibn Khattab, once asked his congregation to rectify any of his transgressions, which came to their notice. On hearing this, a member of the congregation stood up and swore by God that any such transgression would be set right by their swords. Umar then thanked God for having placed among the followers of Muhammad-people who would set Umar right with their swords.
No man is self-sufficient
Abu Darda reports the Prophet (Pbuh) as saying: “lf in a town or a desert, there are three people who live together but do not pray together, Satan takes possession of them. The importance of forming a congregation should be realized. Just as the wolf eats the sheep that walks alone, so does Satan lie in wait for man: when he finds a man all alone, he devours him.” (AL-TARGHEEB WA AL-TARHEEB)
Not allowing disagreement to sour a relationship
Khalid ibn Walid and Saad ibn Waqqas once had a disagreement after which someone wished to speak ill of Khalid in Saad’s presence. Saad immediately asked him to desist. “The disagreement between us does not affect the bond of our faith,” he said. (AL-TABARI)
Remaining united and never being the first to attack
In the year 9 AH, the Prophet (Pbuh) sent Khalid ibn Walid to Yemen with the message of Islam. When he returned to Madinah, he was accompanied by certain members of the Banu Harith ibn Kaab who had accepted Islam. When they met the Prophet (Pbuh), the latter asked them how it was that they had always emerged victorious from wars which had been waged during the time of ignorance. We never set out to conquer anyone,” they explained. “True,” agreed the Prophet (Pbuh), but you were always able to beat back those who attacked you.” “Messenger of God,” said these men from the Banu Harith ibn Kaab, “We used to get the better of those who attacked us, because we stayed together. We never became disunited and it was never we who wronged another first.” “What you say has the ring of truth,” remarked the Prophet (Pbuh). (IBN HISHAM, SIRAH)
Hate whittles away a man’s religion
“The razor” – that is what the Prophet (Pbuh) called hate. “It is not the kind that shaves off hair, but the kind that pares away one’s faith,” he said. “By the Master of my soul, you shall not enter heaven until you believe, you shall not believe until you love one another.” (JAMI‘ BAYAN AL-ILM)
Arguments over religious matters nullify piety
Awam ibn Hawshab advised people to avoid arguing over religious matters; otherwise their good deeds would be nullified. (JAMI‘ BAYAN AL-ILM)
Dispute is the mark of decline
When a people fall to disputing the teachings of religion instead of putting them into practice, it is a sign of God’s displeasure. (AL-IMAM AUZA‘I)
A believer is satisfied, not by giving vent to his anger, but by controlling it
Said Umar: “For a servant of God, there is nothing sweeter than the swallowing of his own anger. Neither milk nor honey can be compared to it. (AHMAD, MUSNAD)
Thriving on criticism
Addressing Abu Ubaidah and Muadh, the second Caliph, Umar ibn Khattab said: “Keep a watch on me: I am ever in need of your vigilance.”
Remaining calm in the face of criticism
During the caliphate of Umar, Muslims began, with their increasing affluence, to settle huge dowries (mahr) on their daughters. [The dowry or settlement of money or property on the wife, without which marriage is not legal.] In his capacity as Caliph, Umar ordered, one day, in the course of a sermon, that these should not exceed four hundred dirhams, and that anything in excess of this would be confiscated and deposited in the Treasury. When he had come down from the pulpit, on the completion of his address, a tall, flat-nosed old woman stood up and declared: “The Qur’an has set no restrictions on this matter: Umar has no right to set an upper limit to the dowers.” She also recited a verse of the Qur’an to back up her contention: “If you decide to take one wife in place of another, do not take from her the dowry you have given her, even if it be a talent of gold.” (4:20) Umar’s immediate reaction on hearing this was to say: “A woman has quarrelled with Umar and has bested him.” According to another account, Umar said, “May God forgive me. Everyone knows better than Umar. Even this old woman.” Umar returned to the pulpit. Addressing the people, he withdrew the restriction he had previously imposed on dowries. It was for individuals to decide how much was to be given. But he tempered this permission with the admonition that if large dowries were a sign of honour and eminence, the Prophet (Pbuh) would have been the first to give his approval to them, whereas, in fact, he gave only up to four hundred dirhams. (AHMAD, AL-TIRMIDHI)
It is not for a Muslim to fight another Muslim
“Whoever takes up arms against us is not one of us,” observed the Prophet (Pbuh).
It is for God to judge
Abdullah ibn Umar was one of those who swore allegiance to Yazid after the death of Muawiyah. “If good comes of it, (i.e., the Caliphate of Yazid) we shall be well pleased,” said he, on swearing his allegiance, “and if not, we shall be patient.”
Not permitting disagreement to undermine mutual respect
The civil wars, which took place after the death of Uthman R.A, were unfortunate episodes in Islamic history. Yet they were waged, not by base, ignoble individuals, but by people of the highest character. Many incidents, which took place in the heat of battle, testify to the chivalry of the combatants. During the war between Ali and Muawiyah, for instance, it was common for the two armies to fight one another during the day, then help in burying each other’s dead by night. Similarly, while Imam Husayn’s army was engaged in hostilities against the forces of Yazid, the two armies would join one another for prayer at the appointed time. Usually, Imam Husayn would lead the prayer and be followed both by his own men and those of the opposing army. (AL-BIDAYAH WA AL-NIHAYAH)
Moderation in both friendship and enmity
The Prophet (Pbuh) said: “Exercise moderation in your friendship, for one day your friend may become your enemy. And be moderate also in your enmity, for one day your enemy may turn into a friend.
Wisdom should go hand in hand with bravery
Khalid ibn Walid was one of the greatest warriors and leaders of the Muslim army in its early days. Yet, in the year 17 AH, while he was still riding high after his mighty conquests, he was removed from his post by the second Caliph Umar. Khalid was a brave and extremely daring commander. But there were times when his bravery would lead him into hasty decisions. A case in point was siege of Hims, (16 AH) when the Roman Emperor Heraclius, alongwith his North African troops, attacked the forces of Khalid and besieged them within the town. Contrary to orders from the Caliphate, Khalid immediately sallied forth to do battle with the attacking forces, without waiting for the arrival of reinforcements. On this particular occasion, the Muslims, by the sheer grace of God, were victorious. But Umar considered that Khalid had been hasty and imprudent in this action. Shah Waliullah comments: “Courage is not everything in the field of battle. Patience to await the necessary assistance is also a virtue, otherwise courage, on its own, can lead one straight to defeat. (SHAH WALIULLAH, IZALA AL-KHAFA).
An oath of secrecy
Abu Bakr accompanied the Prophet (Pbuh) when he emigrated from Makkah to Madinah. An idolater of the Banu Al-Dayl tribe – Abdullah ibn Urayqit by name – who was well acquainted with the Hijaz countryside, was engaged by them as a guide. As was usual according to Arab custom, Abdullah ibn Urayqit dipped his fingers into a glass of water and pleaded himself to secrecy. Then avoiding the frequented thoroughfares, he guided the Prophet (Pbuh) and Abu Bakr by a coastal route to Madinah. (Al-Bukhari, Sahih).
When it is prudent to make no reply
Mother of believers, Aishah (R.A) relates that when the Muslim army scattered after the Battle of Uhud, Abu Sufyan, the then leader of the Quraysh, came close to a group of Muslims and shouted: “Is Muhammad there among you?” “Do not answer,” the Prophet (Pbuh) ordered his followers. Once again Abu Sufyan called out: “Is Ibn Abu Quhafa there among you?” Again the Prophet (Pbuh) told his Companions to remain silent. “And what about Ibn Khattab? Is he there?” Shouted Abu Sufyan a third time, while the Prophet (Pbuh) still urged reticence on those around him. When Abu Sufyan received no reply to all three of his questions, he said, “They must all be dead. If not, they would surely have answered.” Umar could no longer contain himself. “Enemy of God!” he cried out, “We are not dead! And may God keep you alive so that you may have the taste of humiliation.” (AL-BUKHARI, SAHIH).
Learning the facts by asking the right questions
When the Muslims were on their way from Madinah to the field of Badr, they came across two men, one a Qurayshite and the other a slave. They gave chase to them but were only able to capture the slave, whom they interrogated. But when asked the strength of the Quraysh army that was advancing upon Madinah, the slave-even under pressure-would only say: “They are many, and their strength is great.” When the Prophet (Pbuh) put the same question to him, his answer was the same. Efforts were made to make him be more explicit about numbers, but to no avail. So the Prophet (Pbuh) rephrased the question, “How many camels do they slaughter in one day?” he asked, and was told, “Ten camels,” “So the enemy must number one thousand,” concluded the Prophet (Pbuh), “One camel being sufficient for one hundred men.”
In dealings with others, good intentions by themselves are not enough
The battle of Jamal (36 AH) was raging with full force and, on both sides, Muslims were being slain. The Prophet (Pbuh)’s widow, Mother of believers, Aishah (R.A), who was present on the scene, but at some distance from the battle, was distressed at the amount of Muslim blood that was being spilled. It was then that Kaab ibn Thaur came before her and suggested that it might have a beneficial effect if the Mother of the Faithful were to ride on her camel onto the field of battle. Perhaps, on seeing her mount, the combatants would lay down their arms and peace would become a possibility. Mother of believers, Aishah (R.A), in her distress at the slaughter, which was taking place, agreed to this proposal. Coats of armour were placed around her, howdah to protect her, and she was led to a place where she could be seen by both armies. This gesture, however, had the reverse effect. Instead of stopping the battle, it redoubled its fury. The combatants thought that the Mother of the Faithful had herself been encouraged to take part in the fighting and that that was why she had been brought into the thick of it. They were so encouraged by this that Aishah’ s camel became the focal point around which further slaughter took place. Eventually, Ali gave orders for the camel to be cut down, for that was the only way the fighting would cease.
A believer should not involve himself in matters which he is unable to deal with effectively
The Prophet (Pbuh) once said: “It is not for a believer to humiliate himself,” “How does one humiliate oneself?” The Prophet (Pbuh) was asked and to this he replied, “By falling foul of a situation from which one cannot extricate oneself.”
Giving For The Cause of God
Wealth can be of use in this world and the next
Umar entrusted some official duty to Abu Ubaydah ibn Jarrah, for which he gave him one thousand dinars. The latter returned this sum, saying: “Ibn Khattab, I did this work not for you, but for the sake of God; I will not, therefore, accept any payment.” Umar then said to Abu Ubaydah: “When the Prophet (Pbuh) used to send us on errands, he would recompense us and if we showed reluctance to accept what he gave, he told us we ought not to demur as it would be of assistance to us in matters pertaining both to our worldly affairs and to our religion.” On hearing this, Abu Ubaydah accepted what Umar offered him. (AL-BAYHAQI, AL SUNAN AL-KUBRA)
One’s next of kin have the greatest right to one’s charity
Abu Hurayrah records the Prophet (Pbuh) as saying: “By the one who sent me with the Truth, God will not accept charity from one whose kinsfolk go in want because he spends on others instead of on them.” According to another account, the Prophet (Pbuh) said that God would not look with favour upon such a person on the Day of Resurrection. (AL-TABARANI)
A believer had best earn his own living rather than begging
Anas ibn Malik recounts how a Muslim from the Helpers once came begging to the Prophet (Pbuh). The latter asked him what possessions he had at home. “Just a simple sheet in which I wrap myself and a cup out of which I drink,” replied the Helper. The Prophet (Pbuh) told him to bring the cup and when he had done so the Prophet (Pbuh) asked those present to put a price on it. One person offered one dirham, then another, raising the price to two dirhams bought the cup. The Prophet (Pbuh) gave the Helper the two dirhams telling him to spend one on his household, and to buy an axe blade with the other and to bring it to him. When he did so, the Prophet (Pbuh) himself fitted a handle to the blade telling the Helper to go and fetch wood from the forest and not to come back for another fifteen days. The Helper started work, hewing wood from the forest and then carrying it to the town to sell it. Two weeks later he reappeared before the Prophet (Pbuh) and in the account he gave him of what he had spent and what he had earned, it turned out that he had saved ten dirhams after meeting all his expenses. The Prophet (Pbuh) was well pleased and said: “This is more fitting than that on the Day of Resurrection, you should have the mark of the beggar upon you. (ABU DAWUD, IBN MAJAH)
Extravagance is committed at the cost of worthwhile expenditure
The Prophet (Pbuh) is reported to have said: “For every act of extravagance, a righteous cause is left by the wayside.” This means that when anyone is extravagant, he is at one and the same time neglecting to spend on a worthy cause. For every opportunity that there is to be extravagant, there is a parallel opportunity to give where it is really needed.
Trusting in God, not wealth
During the Caliphate of Umar, some revenue arrived from Iraq. Umar began to distribute it, and appeared to be on the point of exhausting it completely when Abd ar Rahman ibn Auf suggested to Umar that he should keep some of it back in order to deal with any enemy attack or calamity that might befall them. At this, Umar was indignant. “Be done with you; you play the devil’s advocate. No, by God, for the sake of tomorrow, I will not disobey God today.”
Building more for the hereafter than for this world
A Muslim of Madinah had just built himself a house and was spreading mud on the roof when the Prophet (Pbuh) passed by. “What are you doing?” the Prophet (Pbuh) asked him. “Applying some mud,” came the reply, to which the Prophet (Pbuh) said: “The Hour is nigh closer than that which you apply.”
Not even martyrdom cancels out an unpaid debt
The Prophet (Pbuh), admonishing his followers, told them that the struggle for God’s cause, and faith in Him were the greatest of all actions. A man arose and asked, “If I am slain while I am about God’s business, will all my sins be forgiven?” The Prophet (Pbuh) replied, “If, in the patient pursuance of your purpose, pressing ever onwards, but at the same time seeking God’s pleasure, you are slain in His path, your sins will indeed be forgiven.” After a pause the man, at the Prophet (Pbuh)’s request, repeated his question. “Does this mean that if I am slain while I am about God’s business, all my sins will be forgiven?” The Prophet (Pbuh) gave the same answer to this but added: “But not if you are in debt. That is what I have been told by Gabriel.” (MUSLIM, SAHIH).
Spending what one has in order to escape the fire
Adi ibn Hatim heard the Prophet (Pbuh) say: “Save yourselves from the Fire, be it with a piece of a date, and if you do not have that, then with a kind word.” (AL BUKHARI, MUSLIM).
Muslims should be dearer to each other than money
Abdullah ibn Umar is reported to have said: “There was a time when not one of us would have set his dirhams and dinars above his Muslim brothers. Now, a time has come when we put our dirhams and dinars first and our Muslim brothers second.” (AL TABARANI)
Spending for the cause of Islam in times of distress
When Abu Bakr first became a Muslim, he possessed forty thousand dirhams, all of which wealth he devoted to the cause of Islam. At that time Islam was going through a difficult period. For this reason the Prophet (Pbuh) said: “No one’s wealth has benefited me so much as Abu Bakr’s.” (As related by Hisham ibn Urwah who heard this from his father.)
Thrift, even in the midst of plenty
The Prophet (Pbuh) once passed by Saad while the latter was pouring water over himself from a large vessel to perform his ablution. “What is this extravagance, O Saad?” said the Prophet (Pbuh). “Prophet (pbuh) of God,” said Saad, “Can there be extravagance even if you are standing on the banks of a river?” “Yes, “ replied the Prophet (Pbuh). (AHMAD, MUSNAD)
Being punctilious in paying people their dues
Abdullah ibn Umar records the Prophet (Pbuh) as saying: “Pay a labourer his wages before his sweat has dried.” (IBN MAJAH, SUNAN)
A piece of good advice is more precious than a material gift
According to lban ibn Salim, it is better if your brother gives you some advice rather than a material gift. “While wealth might corrupt you, advice will set your feet on the right path.” (JAMI‘ BAYAN AL-‘ILM)
Considering a man inferior on account of his calling is a mark of ignorance
Abu Jahal was in command of the Qurayshite forces that faced: the Muslims on the field of Badr, when, two young brothers, Muawidh and Muadh resolved to slay him. Throwing themselves in the enemy ranks, at the immense danger to themselves, they found Abu Jahal and killed him. As he lay dying, (according to Abdullah ibn Masud) he learned that it was men from Madinah who had struck him down. With his dying breath, he gasped out these words: “If only it had been some other who had slain me!” The people of Madinah were mostly farmers and it was on this account that Abu Jahal felt scornful of them.
Wealth and power breed hatred and enmity
When spoils of war arrived from Qadisiyah (Iran) Umar was seen to weep as he examined them. Abdar, Rahman, enquiring as to what had caused the Commander of the Faithful such grief, observed, “God has granted you victory over your enemies, giving you possession of their riches so that you may be joyful.” To this Umar replied that he had heard the Prophet (Pbuh) say: “Whenever worldly riches are showered upon a people, God stirs up enmity and hatred among them until the Day of Resurrection.” “That is what I fear,” explained Umar. (AHMAD, MUSNAD)
Prosperity the greatest trial
Saad ibn abi Waqqas records the Prophet (Pbuh) as saying: “More than the affliction of hardship, it is the affliction of prosperity that I fear on your account. When you were afflicted by hardship, you showed great forbearance; but as for the world, it is overly sweet and luscious.” According to Auf ibn Malik, the Prophet also said: “You will be showered with worldly riches, so much so that if you stray, it will be precisely because of them.” (AL TABARANI)
Three things, which must remain inviolate
“A Muslim’s honour, property and blood: no Muslim should violate these things.” (HADITH)
One does not lose by giving
Abu Hurayrah reports this saying of the Prophet: “Charity does not decrease anyone’s wealth while forgiveness only increases a man’s honour; God raises up one who abases himself before his Lord.” (MUSLIM, SAHIH)
One who gives receives
“Everyday, two angels visit the servants of God on earth. One of them prays: “Lord, reward those who spend,” while the other prays, “Lord, destroy the wealth of those who withhold.’ (AL-BUKHARI, MUSLIM)
Islamic Values
Bearing with minor afflictions
Umayr ibn Hubayb admonished his son: “Avoid the company of fools and bear with them when they strew your path with difficulties; for one who cannot bear their trifling misdeeds, will soon find that he has to bear far greater, affliction. “ (AL-TABARANI)
Peace at any price
When the treaty of Hudaybiyyah was being drawn up, the Prophet told Ali, to whom he was dictating the terms of the treaty, to write: “In the Name of God, the Beneficent, the Merciful.” The representative of the Quraysh, Suhayl ibn Amr said that he had no idea what the word “Rahman” – the Beneficent-meant. “Write, ‘In Your Name, O God’ as we are accustomed to.” The Muslims were loath to accede to Suhayl’s demand, but the Prophet commanded Ali to write as Suhayl wished, then continued to dictate the terms of the treaty to him. “This is the accord entered into by Muhammad, the Messenger of God.” Again Suhayl objected. “If we had considered you to be the Messenger of God, we would not have barred you from the House of God, neither would we have fought against you; write instead ‘Muhammad, son of Abdullah’.” Ali had already written ‘The Messenger of God.’ The Prophet (Pbuh) told him to strike out these words, but he said he could not. So the Prophet (Pbuh) himself struck them out, then he told Ali to write in their place, ‘the son of Abdullah,’ which he did. The Prophet (Pbuh) continued: “The Quraysh will not prevent us from visiting the House of God.” Again Suhayl objected: “No, this year you must return; next year, you may come and visit God’s House.” The Prophet (Pbuh) accepted this demand of the Quraysh also. Next, Suhayl laid down that the Muslims would return any of the Quraysh who had joined them in Madinah, but that the Quraysh would not have to return any of the Muslims who happened to have come to them. Much as it infuriated the Muslims, the Prophet (Pbuh) acceded to this demand too. He accepted all the demands of the Quraysh, thus securing a ten-year truce with them. (AL-BUKHARI, MUSLIM)
The laws of cause and effect applied to the Prophet’s offspring just as they did to others
The Prophet’s daughter Zaynab was left behind in Makkah when her father emigrated to Madinah, from which place he sent Zayd ibn Harithah to fetch her. On the latter’s arrival in Makkah, he obtained a camel for Zaynab and they set out for Madinah. Two men of the Quraysh, who had been pursuing Zayd and Zaynab, caught up with them a short way out of Makkah, overcame Zayd and frightened Zaynab’s camel so that she fell to the ground. Zaynab, with child at that time, had a haemorrhage as a result of the fall, and miscarried. She was taken to the house of Abu Sufyan, where she was visited by some women of the Banu Hashim, Zaynab’s own kinsfolk, into whose care Abu Sufyan confided her. After a few days, she set forth once again on the journey of emigration. She did succeed in reaching Madinah, but her misadventure had had such a grievous effect upon her health that in the year 7 AH, she finally succumbed to the injuries she had sustained on that day. (AL-TABARANI)
Tactful answers in delicate situations
During the journey of emigration, the Prophet (Pbuh) and Abu Bakr stayed in the Cave of Thawr for three days, then both riding on camels proceeded to Madinah by a little-known coastal route. Sometimes Abu Bakr would go on ahead of the Prophet (Pbuh) and sometimes he would drop behind. “Why is it,” asked the Prophet (Pbuh), “that you sometimes ride ahead of me and sometimes behind?” “When I think of pursuers,” replied Abu Bakr, “I ride behind you, but when my thoughts turn to those who may be lying in ambush, I go on ahead.” Abu Bakr was a well-known, widely travelled merchant, and when he met any of his acquaintances on the way, they would ask him who his companion was. Then Abu Bakr would reply: “A guide to show me the way.” (AL-TABARANI)
Making straight for the hereafter and leaving the world by the wayside
An ironsmith of Makkah, Suhayb Rumi by name, having accepted Islam, emigrated to Madinah some time after the Prophet (Pbuh) had gone there. On leaving Makkah, he was pursued and detained by a number of the Quraysh. “You had nothing when you came to us, Suhayb,” they reminded him, “and, by God, we will not let you take away all your earnings with you!” “Will you let me go if I hand over my earnings to you?” asked Suhayb. They agreed to this and upon his handing over the small amount of gold he had with him, he was allowed to continue on his way to Madinah. When the Prophet (Pbuh) heard of what had befallen Suhayb, he said, several times, “Suhayb has made a good profit!” (IBN KATHIR, TAFSIR)
Retreat and fight another day
It was at Mutah, a village situated in present-day Jordan, that” a battle took place in 8 AH between the 3,000-strong Muslim and Byzantine forces, numbering 100,000. Three commanders of the Muslim army were slain one after another, whereupon the standard of the Muslims was handed over to Khalid ibn Walid, who took a command and knit the ranks together. The enemy advance was so firmly checked that they drew back enough for the Muslims to beat an orderly retreat. Considering it unwise to advance again, Khalid then returned to Madinah with the one thousand troops who had survived. As they entered Madinah, crowds of men and women lined the route, jeering and throwing dust in their faces as they passed. “Runaways!” they shouted. “No” said the Prophet (Pbuh); “they are not runaways but soldiers who will return to the fight if God wills it so.”
The importance of learning in Islam
Seventy idolaters were taken captive by the Muslims at the Battle of Badr, some of whom were unable to pay ransom. It was decided, therefore, that they should earn their freedom by teaching ten of the Helpers to write. That was how Zayd ibn Thabit learned to write, after which he became the Prophet’s amanuensis [scribe of Quran]. In later life he learned many other languages besides Arabic, and it is said that he knew six languages altogether.
The cure for anger is silence
Abdullah ibn Abbas records the Prophet (Pbuh) as saying: “When anyone of you becomes angry, he should remain silent.” This the Prophet (Pbuh) repeated three times. (AHMAD, MUSNAD)
Abu Sufyan, who had not yet accepted Islam was standing by the roadside with the Prophet (Pbuh)’s uncle Abbas, when Sa’d ibn Ubadah, the Commander of the Helpers’ squadron at the conquest of Makkah approached the city. As Sa’d ibn Ubadah came closer to the two men, he called out: “O Abu Sufyan, today is the day of the slaughter! The day when the inviolable shall be violated. The day of the abasement of the Quraysh by God Almighty!” Abu Sufyan protested to the Prophet (Pbuh) about Saad’s remarks, whereupon the Prophet (Pbuh) said: “No, this is the day of mercy, the day on which God will exalt the Quraysh and glorify the Ka’bah.” (IBN HAJAR AL-‘ASQATANI, FATH AL-BARI)
The Prophet (Pbuh) then took the standard from Saad and handed it to the latter’s son, Qays, Sad did not feel discountenanced, for, after all, it was his own son who now bore the standard aloft. (IBN QAYYIM, AL-MA‘AD)
Difficulty is not the sign of religiosity
Mother of believers, Aishah (R.A) says of the Prophet (Pbuh): “Whenever he had to chose between two paths, he would always take the easier of the two, so long as this entailed nothing sinful; he, more than anyone, would stay away from sin. (MUSLIM, SAHIH)
Keeping one’s demands within the bounds of reason
When the Prophet (Pbuh) sent a letter to the people of Najran, inviting them to accept Islam, they conferred amongst themselves and decided to send three envoys, Shurahbil ibn Wadaah, Abdullah ibn Shurahbil and Jabbar ibn Faydh, to assess the situation in Madinah. When they had done so, they discussed the seriousness of their predicament: “If he is really a Prophet (Pbuh), and we reject him, we shall, of all the Arabs, become his worst enemies; he and his companions will not then forgive us.” Abdullah and Jabbar asked Shurahbil for his opinion. “I believe we should discuss peace terms with Muhammad,” he replied, “for I see him to be a man who never makes unreasonable demands of anyone.” (AL-BIDAYAH WA AL-NIHAYAH)
Showing tolerance and understanding
Abu Hurayrah recounts how a villager, on entering the Prophet’s mosque in Madinah, started urinating. People came running to give him a beating, but the Prophet (Pbuh) told them to desist, and said that the place, which had been defiled, should be cleaned by pouring water over it from a vessel. “You have been sent, not to make things difficult for people, but to make things easy.” (AL-BUKHARI, SAHIH)
Being methodical, not hesitating in following good administrative practices of non Muslims
During the caliphate of Umar, Abu Hurayrah brought 800,000 dirhams from Abu Musa Ashari to Madinah. After the morning prayer, Umar informed the Muslims about this new intake of revenue. “In all of Islamic history, we have not, till now, received such a sum of money. In my opinion, it should be divided into equal portions and distributed among the people.” When he asked the gathering what they thought, Uthman offered his opinion: “In order to give to everyone, a considerable amount of money will be needed. If people are not counted, it will be impossible to tell who have received their share and who have not. This will result in confusion.” Hearing this, Walid ibn Hisham said, “Commander of the Faithful, when I was in Syria, I saw that the rulers there had compiled registers for this purpose, and had appointed people to maintain them. You might do likewise.” Umar accepted this advice and delegated the task of compiling registers to Aqil ibn Abu Talib, Makhramah ibn Nawfal and Jubayr ibn Mutim. (IBN SA‘D, TABAQAT)
Speech is silver: silence is golden
“Learn how to remain silent, just as you learn how to speak,” said Abu Darda, “for silence is an act of great forbearance. And be more eager to listen than to speak; particularly avoid speaking about that which does not concern you. Do not allow yourself to turn into the kind of person who laughs insensitively, or who travels without any objective. (IBN ASAKIR)
The price of preaching what is good
Admonishing his son, Umayr ibn Hubayb ibn Hamashah said: “Anyone who wishes to command what is good and forbid what is evil should have trust in God’s reward, for he shall have to remain patient in the face of persecution; persecution will not harm one who trusts in God’s reward.” (AL-TABARANI)
Refusing power to avoid dissension
It was suggested to Abdullah ibn Umar, the son of Caliph Umar, that everyone would be pleased if he were to stand for the Caliphate. “Will you tell me if even one person opposes me in the east?” Asked Ibn Umar, “Anyone who opposes you will be killed,” he was told, “and what is one death when the betterment of the entire Muslim community is at stake?” “By God,” replied Ibn Umar, “even if you were to give me all the world, I should not like a single Muslim to be killed by a spear whose shaft was wielded by the followers of Muhammad and the tip held by me.”
A man came to Ibn Umar and accused him of being the worst of all Muslims. “God knows,” said Ibn Umar, “that I have not shed the blood of Muslims, nor have I divided or weakened them. So why do you accuse me in this way?” The others explained to him that if he wished, no two Muslims would disagree over him, meaning thereby that they wish him to stand for the Caliphate. But Ibn Umar said that he would not like to be Caliph without having everyone’s wholehearted support. (IBN SA‘D TABAQAT)
Killing Muslims to gain power is to be abhorred
Abu Areef was one of the vanguard of the Imam Hasan’s 12,000-strong army, which, led by Abu Umar Taha, faced Muawiyah on the battlefield. He recalls how, with their swords still dripping with the blood of the Syrians, they were overcome by fury when Hasan made peace with Muawiyah. “When Hasan came to Kufa, one of our number-a man by the name of Abu Amir Sufyan ibn Layl-went up to him and greeted him as the humiliator of the Muslims. “Do not say that, Abu Amir,” said Hasan. “I have not humiliated the Muslims. I would hate to kill Muslims in order to gain power, and I have simply lived up to that principle.” (AL-BIDAYAH WA AL-NIHAYAH)
Man’s greatest struggle is with his own desires is bigger Jihad
According to Jabir, when the Muslims returned from an expedition, the Prophet (Pbuh) said to them: “You have returned from a minor struggle (Jihad) to a major one.” They asked him what that major struggle was. “The struggle engaged in by a servant of God to control his own desires,” replied the Prophet (Pbuh). (JAMI‘ AL-ULUM WA AL-HIKAM)
The actions most pleasing to god are those, which are persevered in
According to Mother of believers, Aishah (R.A), the Prophet (Pbuh) possessed a mat, which he used to sit on during the day and pray on by night. The number of people who came to sit and pray with him increased considerably. To them the Prophet (Pbuh) said, “You can do only as much as you are able to. God does not tire so long as you do not tire. The actions most pleasing to God are those, which are persevered in, no matter how inconsiderable they are. Another tradition has it that when the Prophet (Pbuh)’s household did anything, they did it with the utmost regularity. (AL BUKHARI, MUSLIM)
God stays with one who is failed by his fellow men
The Prophet (Pbuh) said that on the Day of Judgement, God would thus address mankind: “I was sick and you did not visit Me.” God’s servant would say: “Lord God of all creation, how could I have visited You?” The Lord would answer: “Did you not see that My servant was sick and yet you failed to visit him?” Had you visited him, you would have found Me there with him.” Once again the Lord would address mankind: “I asked you for bread and you did not give it to Me.” “Lord, how was I to give You bread?” God’s servant would ask. “Did not My servant ask you for bread, and yet you failed to give it to him? Had you granted his request, you would have found Me there with him.” Again the Lord would address mankind: “I asked you for water and you did not give Me any.” “Lord, how was I to give you water?” God’s servant would ask, adding “You are Lord of all creation.” “My servant asked you for water,” the Lord would reply, “and you did not give it to him. If you had done so, you would have found Me there with him.” (MUSLIM, SAHIH)
Grievances arising from misunderstanding
During the reign of Muawiyah, a man came before Suhayl ibn Saad and told him that the Amir (Governor) of Madinah, Marwan ibn Hakam, was abusing Ali “What does he say?” asked Suhayl. “He calls Ali ‘Abu Turab’ (father of the earth),” replied the man. Suhayl laughed and said: “The Prophet (Pbuh) himself gave Ali that name; it was the Prophet’s favourite name. (AL-BUKHARI, SAHIH)
Speak no ill of the dead
After the conquest of Makkah, Umm Hakim bint al Harith ibn Hisham, wife of Ikrimah ibn Abu Jahal, became a Muslim. She told the Prophet (Pbuh) that her husband had fled to the Yemen in fear of his life, and she begged the Prophet (Pbuh) to grant him immunity. He agreed to do so, although Ikrimah was still at war with him. Taking her Byzantine slave with her, Umm Hakim went in search of her husband. He had just reached the shores of Tahamah and was about to cross the Red Sea when she caught up with him. She told him that she had just come from seeing the greatest of all men, the Prophet Muhammad (Pbuh) It was not easy to persuade him to return with her, instead of risking his life at sea, but when he heard that the Prophet (Pbuh) had guaranteed his safety in Makkah, he fell in with her wishes. When the two were approaching Makkah, the Prophet (Pbuh) told his companions that Ikremah was coming to them as an emigrant and a believer: “Do not speak ill of his father, for, although speaking ill of the dead cannot hurt the dead, it hurts those who are alive.” (IBN HISHAM, SIRAH)
Allowing for others’ self-respect
When the Prophet (Pbuh) neared Madinah, at the end of his journey of emigration from Makkah, people hurried out of their houses to welcome him. Crowds of men, women and children could be seen on the roads and rooftops of Madinah, praising God for his arrival. The helpers, for their part, vied with each other as to who should have the honour of accommodating him, but because the Prophet (Pbuh) had some relatives of his maternal grandmother staying in Madinah, he chose to spend his first few days with them, thus publicly honouring them. He said, “At present, I am going to stay with the Banu Najjar, the family of Abd al Muttalib’s maternal uncle, so that they should be shown due respect.” The first few months were spent with a member of the same family, Abu Ayub Ansari, whose full name was Khalid ibn Zayd Najjari Khazraji. When rooms were built around the Prophet’s mosque, the Prophet (Pbuh) moved into them.” (AL-BIDAYAH WA AL-NIHAYAH)
Satan arouses suspicion
Safiyyah bint Huyay, one of the Prophet’s wives, went to see the Prophet (Pbuh) one night while he was in retreat in the mosque. She talked to him for a while then arose to leave. The Prophet (Pbuh) also arose to see her off. Just then, two of the helpers passed by. Seeing the Prophet (Pbuh) with a lady, they made to pass by quickly, but the Prophet (Pbuh) called to them: “Do not hurry, this is my wife Safiyyah.” “Glory be to God, Messenger of God!” the two men exclaimed. “Satan runs in man’s veins like blood,” said the Prophet (Pbuh).” I was afraid that he might put some wicked thoughts about me into your hearts.” (AL-BUKHARI, MUSLIM)
Charity is for everyone to give
The Prophet (Pbuh) said: “Everyday, when the sun rises, every joint of the human body has its act of charity to perform. To make a just settlement between two men is an act of charity. So is the helping of a man on to his mount, or the unloading of his baggage, or just saying a kind word. Every obstacle removed from another’s path is an act of charity.”
God’s favourite servants are those of the finest character
Usamah ibn Shurayk tells of how the companions were sitting so silently in the presence of the Prophet (Pbuh) that it was as if they had birds perched upon their heads. Just then, certain people came and asked the Prophet (Pbuh) which of God’s servants was dearest to him. “The one who has the finest character,” replied the Prophet (Pbuh). (AL-TARGHEEB WA AL-TARHEEB)
Paying others what is due to them
A few days before his death, the Prophet (Pbuh) delivering an unusually lengthy sermon, at the end of which he said: “I wish to be able to give a perfect account of myself to God. If I have forgotten to repay a debt or if I have hurt anyone in body or in mind, he should either claim his dues or forgive me.” On completing his sermon, the Prophet (Pbuh) waited for some time, but no one spoke up. Then the hour came for the early afternoon prayer, which the Prophet (Pbuh) offered in congregation. When it was over, he repeated his earlier question. This time, a man stood up and said: “Messenger of God! You owe me five dirhams.” The Prophet (Pbuh) immediately gave instructions for the man to be repaid, and this was promptly done.
Justice for all
Muawiyah asked Dharar Sadai to tell him about Ali. Amongst other things, Dharar told him that he lived among them just like anyone of them. “If a powerful man were in the wrong, he could not hope to sway Ali, but if a weak person sought justice, he could certainly hope to have it.”
It is a wise man who fears God
“Wisdom comes from fear of God,” said Abdullah ibn Masud. Commenting on the verse of the Qur’an, “He grants wisdom unto whom He will,” Abul Aliyah said that here wisdom meant fear of God, for true wisdom could come only from fear of God.” (IBN KATHIR, TAFSIR)
Islamic Character
Suppressing one’s anger is a sign of good character
When the Prophet (Pbuh) was once asked which action was best, he said that there was nothing better than good character. The questioner then approached him from the right and put the same question to him. Again the Prophet (Pbuh) answered: “Good character.” Then, approaching from the left, the man once again addressed the Prophet (Pbuh) and asked him which virtue was best. The Prophet (Pbuh) told him for the third time that good character excelled all other actions. When the man came from behind and asked the Prophet (Pbuh) once again which virtue was best, the Prophet (Pbuh) replied: “How is it that you do not understand what is meant by good character? As far as you are able, you should not become angry: that is what is meant by having a good character.” (MUHAMMAD IBN NASR AL-MARWAZI)
The actions, which will take us to heaven
When Anas ibn Malik lay sick, he had some visitors. “Bring something for our companions, even if it be just a piece of bread,” said Anas to his maid-servant, “for I have heard the Prophet (Pbuh) say that a good deed is something which will take one to heaven. (AL-TABRANI)
Compassion for animals
The Prophet (Pbuh) once passed by a camel that was so emaciated that there was nothing in between its belly and its back. “Fear God in your treatment of these dumb animals,” he said. “Ride them properly and feed them properly.” (ABU DAWUD, SUNAN)
How a preacher of the word of God should act
Hearing that a Prophet (Pbuh) had made his appearance in Makkah, Amr ibn al-Murrah al-Juhani set out for that city on his camel. On reaching Makkah he met the Prophet (Pbuh), who addressed him thus: “O Amr ibn al-Murrah, I am God’s messenger to all mankind. I call on all men to submit to God, I teach them to refrain from shedding one another’s blood, to give kinsfolk their due, to worship One God, to forsake idols, to perform a pilgrimage to the House of God and to fast during the month of Ramadan. Paradise awaits those who accept these things, while for those who reject them, there will be the punishment of Hell. Believe, O Amr, and God will save you from the torments of Hell.”
Amr ibn al Murrah was won over by the Prophet (Pbuh) at this first meeting. “I bear witness that there is no god besides God and that you are His messenger,” he said. “I believe in all the commandments that you have brought concerning that which is lawful, or unlawful, even if they are not to the liking of the majority.” He then asked God’s Messenger to send him among his own people. “It may be that, through me, God will show them His Mercy, as He has shown me His mercy through you,” he said. The Prophet (Pbuh) then said to him “Always be gentle and to the point in what you say. Never be severe, proud, or envious of others.” And having given him this advice, he sent him on his way to preach Islam among his people. (KANZ AL-UMMAL)
Four important pieces of advice
Abu Dharr Ghifari recounts how, on six successive days, the Prophet (Pbuh) informed him that he was about to be told something of the utmost importance. On the seventh day, the Prophet (Pbuh) said: “I admonish you to fear God, both in your private and in your public life; when you sin, atone for it by doing good; do not ask anyone for anything; even if your whip has fallen to the ground, do not ask another to pick it up for you; and do not appropriate things, which have been entrusted to your safekeeping. “ (AL-TARGHEEB WA AL-TARHEEB)
Cheats are not true Muslims
Passing through the marketplace, the Prophet (Pbuh) noticed a man selling from a heap of grain. The Prophet (Pbuh) ran his fingers through the grain whereupon his fingers became wet. “How is it that your grain is wet?” he asked the owner, who said that it was because of the rain. “Then why not put the wet portion on top, so that people can see it,” said the Prophet (Pbuh), adding: “Those who deceive others do not belong with us.” (AL-BUKHARI, MUSLIM)
Helping fellow Muslims rather than performing voluntary pilgrimages repeatedly
Abdullah ibn Abbas said that he would prefer to provide sustenance for a Muslim for one month, or one week, or as long as God pleased, rather than perform pilgrimage after pilgrimage; also, he would prefer to give his brother before God a present of one penny than spend a large amount in the cause of God. (HILYAT AL-AULIYA)
Not indulging in vain talk or wishing anyone ill
When people came to visit Abu Dujanah as he lay on his deathbed, and saw that despite his sickness, his face was shining, they asked him how it was that his face was so radiant. Abu Dujanah replied: “I place reliance on two things more than on any others. For one, I did not indulge in vain talk; for another my heart was free from ill feeling towards Muslims.”
The fine sensitivity taught by Islam
Abdullah ibn Abbas relates how a man laid a goat on its side preparatory to slaughtering it, then started sharpening his knife. Noticing this, the Prophet (Pbuh) asked, “Are you bent on prolonging its agony? You should have sharpened your knife first, before you laid it down on its side.” (AL-TABARANI)
Pardoning a servant
A desert Arab once came before the Prophet (Pbuh) and asked how many times a day he should pardon his servant. “Seventy times,” replied the Prophet (Pbuh). (AL-TIRMIDHI, ABU DAWUD)
Barbaric behaviour is to be abhorred at all times
Suhayl ibn Amr was one of those taken captive by the Muslims at the Battle of Badr. A famous orator of the Quraysh he had been wont to make vehement attacks on the Prophet (Pbuh). Umar asked the Prophet (Pbuh) for permission to break Suhayl’s front teeth so that in future he would be deterred from making such speeches. This the Prophet (Pbuh) refused, saying: “I will not disfigure him; if I were to do so, God would disfigure me, even though I am His messenger.” (AKHLAQ AN-NABI)
Never delay the payment of wages
Abdullah ibn Umar records the Prophet (Pbuh) as saying;“Pay a labourer his wages before his sweat is dried.” (IBN MAJAH, SUNAN)
Praying for wrong-doers
A drunkard was once brought before the Prophet (Pbuh), who gave orders that he should be whipped. When the man had left,” some of those present fell to cursing him and praying that God should lay him low. “Do not give voice to such sentiments,” said the Prophet (Pbuh). “Do not join forces with Satan against your brother. You should rather say: ‘Lord, forgive him; Lord guide, him.’ ” (IBN JARIR)
To curse a Muslim is a great sin
Salamah ibn Akwa says that in the days of the Prophet (Pbuh), if anyone was heard cursing his Muslim brethren, he would be considered to have entered one of the gates of mortal sin. (AL-TABARANI)
To look down on another Muslim is to place Islam in jeopardy
Urwah recounts how, while on a pilgrimage, the Prophet (Pbuh) was waiting for one Usamah ibn Zayd, who happened to be black and flat-nosed. When he arrived, some Yemenis who were with the Prophet (Pbuh) at the time, remarked scoffingly, “Just look at what sort of person we were detained for!” According to Urwah, the mass apostasy that took place in Yemen during the caliphate of Abu Bakr could be traced to this comment. (IBN SA‘D, TABAQAT)
A man’s greatest weakness is his offspring
The Prophet (Pbuh) once picked up his grandson, Hasan ibn Ali, held him in his arms and kissed him. Looking towards his companions, he said: “It is children who make misers, fools and cowards of us.” (AL-HAYTHAMI)
In Tabarani’ s account these words are added:“May God destroy the devil,” said Abdullah ibn Umar. “Children are a sore trial for man.”
The role of the head of a household
Umar ibn Khattab having asked for the hand of Ali’s daughter, Umm Kulthum, who was considerably his junior, Ali instructed his sons, Hasan and Husayn, to make arrangements for their sister’s marriage to their uncle Umar. “She is a woman no different from others,” they replied, “She can look after her own affairs.” At this, Ali became angry and was about to walk out, but Hasan caught hold of his cloak. “Father,” he said, “we could not bear it if you left us.” Hasan and Husayn then made the arrangements for their sister’s marriage to Umar. (KANZ AL-UMMAL)
No Muslim should ever consider another Muslim inferior
Hasan, the son of Ali ibn Abi Talib, tells of how, once, when a group of Muslims came to Abu Musa Ash’ari, who was governor during caliphate of Umar, he distributed largesse to those who were Arabs, but gave nothing to those who were not. On learning of this, Caliph Umar wrote to Abu Musa Ash’ari, “Why did you not make an equal distribution between Arabs and non-Arabs? When a man considers certain of his Muslim brethren to be inferior, that is proof enough of his being evil.”
Causing Alarm to a Muslim brother is a serious fault
A desert Arab who once came and prayed along with the Prophet (Pbuh) had his horn taken away from him while he was at prayer. The prayer over, he was alarmed to discover that his horn had disappeared. When he asked what had happened to it, the Prophet (Pbuh) spoke warningly to his companions: “One who believes in God and Last Day should never give another Muslim cause for alarm.” (AL-HAYTHAMI)
A marriage without invitations
When Abd ar-Rahman ibn Auf emigrated to Madinah, the Prophet (Pbuh) made him the brother of Saad ibn Rabi Ansari. Saad confided to Abd ar-Rahman that he was the richest man in Madinah: “You can see what I have and take half of it for yourself. I have two wives; whichever of the two you like, I will divorce and you can marry her.” Abd ar-Rahman replied by praying for God’s blessings on Saad ibn Rabi’s family and property, and then asked to be shown the way to the marketplace. ‘There he began trading and made a considerable sum of money. A few days later, Abd ar-Rahman ibn Auf came to see the Prophet (Pbuh). Noticing a trace of saffron on his clothes, the Prophet (Pbuh) asked him in Yemenis dialect how it came to be there. “I have married,” replied Abd ar-Rahman ibn Auf. “What dowry did you settle?” asked the Prophet (Pbuh), to which Abd ar-Rahman replied, “The weight of a date’s kernel in gold.” The Prophet (Pbuh) then told him to hold a marriage feast, even if it were with just one goat. (AHMAD, MUSNAD).
Caring for one’s household is no less important than the holy struggle
A woman once came before the Prophet (Pbuh), saying that she had come on behalf of certain other women. “Each one of us, whether known to you or not wishes to ask you this selfsame question. Both men and women have the same God, and you are God’s Prophet (Pbuh) to both men and women. For men, God has ordained the holy struggle, and if they are successful in it, they will have their reward; if they are slain, they will be raised up in God’s presence, where they will be abundantly provided for. But what has been ordained for us women?” The Prophet (Pbuh) replied: “For you, obedience to your husbands and acknowledgement of their rights are equal to the holy struggle. But those of you who do this are few in number.” (AL-TARGHEEB WA AL-TARHEEB).
[To be continued]
Reference
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