Introduction
The Muslims generally concentrate on worship, prayers and supplication to God but ignore the rights of fellow human beings and think that rituals are enough to earn pleasure of the Lord, which shall entitle them entry to paradise. This is not sufficient and there is need to restore balance. Islam expects the Muslims to perform two types of obligations; firstly owed to God (Huqooq-Allah) and secondly those to the fellow human beings (Huqooq-Ul-Ibaad). Allah has granted great importance 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. On the Day of Judgement, God will do Justice and recompense the one who was wronged with the deeds of the oppressor. 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. Islam provides “The Treasure of Virtues” to live a successful life by building a just society through Quran and Hadith. The Muslims claim to be the custodians of this treasure but lack in practice.
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 the book “Islamic Treasury of Virtues”. This is a thought provoking selection which makes up this model and 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 some selection with some variation for brevity was presented previously and is now being concluded here in part-4:
ISLAMIC CHARACTER
Refraining from subjecting people to inconvenience
During a pilgrimage, Umar ibn Khattab saw a leprous woman going round the Ka’bah. “Maiden of God,” he said, “it would be better if you were to sit at home, people would not be troubled by your presence” (Malik). The woman did as she was bade, and sat at home. After some time a passer-by told her of the death of Umar who had been the one to advice her to stay at home. “Now,” said the man, “You can go out.” The woman replied, “I did not obey him while he was alive only to disobey him now that he is dead.” (KANZ AL-UMMAL).
The polite way of seeking permission to enter a house
Safinah relates how he was with the Prophet one day when Ali came and asked if he might enter. He knocked very quietly at the door and the Prophet asked for the door to be opened to him. On another occasion Saad ibn Ubadah came to see the Prophet, and, after asking permission to enter, he stood in front of the door so that he could see right inside. The Prophet signalled to him to stand to one side, then, after a suitable interval, invited him to come in. “The actual reason for asking permission to enter is to avoid seeing inside the house,” said the Prophet. (AL-TABARANI).
Who should be invited to share food
Abdullah ibn Umar was never in the habit of inviting any man of status who happened to be passing to join him in eating the food he had prepared but his son and nephew did exactly that. Abdullah ibn Umar, on the contrary would invite any poor man who passed by while his son and nephew would not. “They invite those who are in no need of the food,” commented Abdullah ibn Umar, “but not those who are.” (IBN SA‘D, TABAQAT).
Doing one’s family bidding is no mark of faith
Jabir ibn Abdullah had just bought one dirham’s worth of meat and was taking it home, when he met Umar ibn Khattab. The latter asked him what he was carrying and Jabir told him, “Something that my family want very badly; I have bought them a dirham’s worth of meat.” Umar went on repeating the words. “Something that my family want very badly,” so often that Jabir wished he had lost the dirham before buying the meat, or else that he had not met Umar. According to another tradition, Umar said: “What, whenever they want something, do you buy it for them? Have you forgotten this verse: ‘You squandered away your precious things in your earthly life and took your fill of pleasure.’” (46:20). (AL-BAYHAQI, ALSUNAN AL-KUBRA)
A Muslim must suppress his desires
Hasan ibn Ali recounts how, once, when Umar entered his son’s house, he found some meat there and asked how it came to be there. His son, Abdullah said that he had felt an urge to eat some meat that day. “So, everything that you have an urge for, you eat, do you?” asked Umar. Then admonishing his son, he said, “A man has to do no more than partake of everything he desires to be counted among the extravagant.” (KANZ AL-UMMAL)
For one Muslim to sever relations with another muslim is as bad as killing him
Abu Kharash Al-Sulami heard this saying of the Prophet: “To severe relations with one’s Muslim brother for a whole year is as bad as spilling his blood.” (ABU DAWUD, SUNAN)
JUSTICE
Parity before the law
A woman by the name of Fatimah belonging to the Banu Makhzum tribe once committed a theft. Her kinsfolk fearing that her hand would be amputated sent Usamah ibn Zayd to intercede with the Prophet on her behalf. When the Prophet had heard their case signs of anger appeared on his face. “Are you trying to sway me as to the limits laid down by God?” he asked. Usama ibn Zayd immediately admitted his mistake and begged the Prophet to pray on his behalf for forgiveness. The Prophet then preached a sermon to those assembled there, in which he said: “Communities of old came to grief because of the leniency shown to those in high positions when they committed a theft, which was in contrast to the punishment meted out to any thief of humble origin. By the one who has control over my soul, if my own daughter Fatimah were to steal, I would have her hand cut off!” (AL-BUKHARI, MUSLIM).
Never sacrifice the truth to arrogance and jealousy
Prior to the Battle of the Trench, certain Madina Jews, amongst whom were Hayy ibn Akhtab and Kaab ibn Ashraf, betook themselves to Makkah where they succeeded in inciting the Quraysh to attack Madinah, assuring them of the local support of the Jewish community. The chieftains of the Quraysh pointed out to the Jews that they were the custodians of the Ka’bah and served those who made the pilgrimage to Makkah. They wanted to know if their religion was better, or that of Muhammad (Pbuh). The Jewish scholars said that the religion of the Quraysh was the better; that they followed a truer path. (IBN HISHAM, SIRAH)
Great and small weigh alike in the scales of justice
An Egyptian came before Umar ibn Khattab, seeking refuge from oppression. Umar granted his request, and then the Egyptian explained what had befallen him. “The son of the governor of Egypt, Muhammad ibn Amr ibn al-Aas, ran a race with me and I won it. He became so incensed at this that he started lashing me with a whip and shouting, ‘I am a nobleman’s son! Take that!’ On hearing this, Umar immediately wrote to Amr ibn al-Aas to bring his son to Madinah. When they arrived, Umar summoned the Egyptian, handed him a whip and told him to start lashing Muhammad, the son of Amr ibn al-Aas. When the Egyptian had given the son a good whipping, Umar told him to start whipping the father, because, in the first place, it was the father’s power that had made it possible for Muhammad ibn Amr ibn al-Aas to subject the Egyptian to a beating. “I have beaten the one who beat me,” said the Egyptian. “Now I need not beat anyone else.” If you had beaten him, we would not have stopped you,” said Umar. “But if you yourself let him go, that is your choice.” Then turning to Amr ibn al-Aas, he asked: “Since when have you been enslaving people who were free when their mothers bore them?” (IBN ABDIL HAKAM)
A good leader must ensure that his orders are effectively carried out
“Suppose I appoint someone who appear to be a good leader and command him to make justice his ideal,” said Umar, “tell me – will I have discharged my responsibilities?” Those assembled replied that he would have done all that could be expected of him. “Not so,” replied Umar. “I should also have to see to it that he does as I command.” (AL-BAYHAQI, IBN ASAKIR)
Whenever Umar appointed a new governor, he would make enquires about him from envoys from the land he ruled over. Was he a ruler who cared about his subjects, did he visit slaves and walk in funeral processions? Was he accessible to his people and sympathetic towards those who came to his door? If the answers were that he heard cases sympathetically and looked after slaves well, Umar would permit his rule to continue, but otherwise he would promptly appoint another governor to relieve him of his post. (KANZ AL-UMMAL)
Impartial decision-making
Juadah ibn Hurayrah once came to Ali, the Commander of the Faithful, and asked him what he would do if two men were ever to come before him, one of whom was so fond of him that he would put him before his own self, while the other hated him so much that, given the chance, he would cut his throat. Would Ali decide in favour of the first and against the second? “If the decision were truly in my hands, I should please myself. But it is not. It is in the hands of God.” (KANZ AL-UMMAL)
Model Ruler
Whenever officials were to be despatched on missions, Umar would make them promise not to ride on Turkish horses, eat fine flour or wear silken clothes, and not to close their doors to the needy. He warned them that if they fell into any of these errors, they would be punished. Then, having extracted this promise from them, he would send them off. If Umar had to relieve some official of his duties, he would say to him:
“I did not appoint you to lord over the Muslims so that you could indulge in carnage and despoil them of their honour and their property. I appointed you to establish prayer, to distribute the spoils of war and to make just decisions concerning them.” (AL-BAYHAQI, AL-SUNAN AL-KUBRA)
Quran, the mains source of guidance
Abu Hasin relates how Umar used to tell newly appointed officials to make the Qur’an their greatest pre-occupation and to place less emphasis on relating the traditions of the Prophet Muhammad (Pbuh): “And I am with you,” he would add. (AL-TABARANI)
No adverse reaction to rude behaviour
Anas ibn Malik tells of how, once, when he and the Prophet, who was garbed in a thick-bordered Abyssinian shawl, were walking along together, they came across a man of rustic appearance, who came up to them and caught hold of the Prophet’s shawl. He pulled at it with such force that marks appeared on the Prophet’s neck. “O Muhammad (Pbuh), give me some of God’s wealth which is in your keeping,” said the man. Quite unaffected by the man’s rudeness, the Prophet smiled and gave orders for him to be provided for from the Treasure according to his needs. (AL-BUKHARI, MUSLIM)
When the elite prove trustworthy, others follow suit
On receiving the Persian emperor’s precious sword, his belt, jewels and ornaments, Umar said: “The men who have handed over these things have proved themselves truly trustworthy.” “Your own honesty has had its effect upon your subjects,” remarked Ali (IBN JARIR)
Putting allegiance before controversy
While on their pilgrimage, the Prophet Muhammad (Pbuh) and his successors, Abu Bakr and Umar, used to shorten their prayers to two rakats during their stay in Mina. Uthman did likewise in the early days of his Caliphate, but later returned to the normal four rakats. When Abdullah ibn Masud heard of this change, he registered his disapproval by saying, “We belong to God and unto Him will we return.” He then arose and prayed four rakats himself. When questioned about having expressed his disapproval, only to do the very thing of which he disapproved, Ibn Masud explained, “It would be wicked to go against the Caliph.” Abu Dharr was equally indignant at Uthman’s action, but he, too, prayed the full four rakats. When asked why he emulated the very action for which he condemned Uthman, Abu Dharr said: “It would be much worse to go against him.” (QATADAH)
What pleases and displeases God
Abu Hurayrah records the Prophet as saying: “There are three things which please God and three things which displease Him. It pleases Him when you worship Him and do not ascribe to Him any partners, and it pleases him when you cling to his rope with one accord, always in perfect harmony. It also pleases Him when you feel well-intentioned towards one whom he has entrusted with the control of your affairs. The three things which displease Him are wrangling, being over-inquisitive and squandering one’s wealth.” (MUSLIM, SAHIH)
UNITY
In latter days fraternal strife will be the greatest destructive force
Eight years after the Battle of Uhud, the Prophet visited the site of the battle and prayed for the martyrs. His prayer was as one about to leave the land of the living. Then he ascended the pulpit and said: “I shall be the first to reach the Hauz [a reservoir of water in the Heaven for the believers] I bear witness before you that we shall meet at the Hauz, which I can see from this very place. By God, I do not fear that when I am gone you will set up others beside God. What I do fear is that greed for worldly things will make you fight among yourselves: that is what will destroy you as it destroyed those [People of the Book] before you. (AL-BUKHARI, MUSLIM)
A spiritual bond should remain untarnished by personal differences
Two of the Prophet’s companions, Khalid and Saad, had a disagreement over something. At that time, someone came to Saad and started to talk against Khalid. “Stop!” exclaimed Saad. “Our personal differences do not encroach upon our religion.” (AL-TABARANI)
Restraining one’s hand and one’s tongue from attacking one’s brethren
Muhammad ibn Maslamah says that the Prophet gave him a sword and said, “Use this sword in the path of God, O Muhammad ibn Maslamah. But when you behold two groups of Muslims fighting among themselves, strike your sword upon a rock until it breaks; then stay your hand and hold your tongue until you die, or are done to death.” (IBN SA‘D, TABAQAT)
Remaining neutral in a fratricidal war
When hostilities broke between Ali and Muawiyah over the murder of the third Caliph, Uthman, Muawiyah summoned Wayel ibn Hajar who belonged to the royal family of Hadhramaut. “Why do you not take my side in this affair?” he asked. Begging to be excused, Wayel said that he had heard these words from the Prophet: “Evil has come upon you like the murkiest hours of the night!” At such a time, what should be done?” Wayel had asked the Prophet. “O Wayel,” the Prophet had replied, “when two swords clash and they both belong to Muslims, keep away from both of them.” (AL-TABARANI)
It is a ruler’s duty to reform others, but those others are responsible only for themselves
A man once came before Umar and asked what was the better course of action, to be unmindful of reproach in doing his duty to God, or to concentrate on improving himself rather than others. “Whoever is appointed to manage the affairs of the Muslim community,” replied Umar, “should not neglect his duty towards others, that is to say that he must carry out his duty even in the face of criticism. But those not in authority should concentrate upon themselves. They may nevertheless offer good advice at the same time to those in a position of authority.” (AL-BAYHAQI,
AL-SUNAN AL-KUBRA)
Bearing personal affronts with good grace
Having decided to accept Islam, Wathilah ibn Asqa left his home and set out for Madinah, reaching there while the Prophet was at prayer. He joined the rear rank of the congregation and, when the prayer was over, he swore allegiance at the hand of the Prophet. Besides the usual testimony to the oneness of God, certain clauses were added; obedience would be incumbent upon him whether he were rich or poor, whether this pleased him or not, and even if it meant others being given preference over him. (KANZ AL-UMMAL)
Unfailing obedience to one’s commander
The Prophet once sent a military unit led by Amr ibn al-Aas, to Dhat as-Salasil, Abu Bakr and Umar being of its number. When they had advanced as far as the site of the battle, they pitched camp, whereupon Amr ibn al-Aas gave orders that no fires should be lit. Angered at what struck him as an unnecessary inconvenience, Umar got up to go and see Amr ibn al-Aas about it, but Abu Bakr stopped him, saying: “The Prophet appointed him commander over you for the simple reason that his knowledge of military tactics is greater than yours. (AL-BAYHAQI, AL-SUNAN AL-KUBRA)
Offer a ruler advice in private–not in public
When Ayadh ibn Ghanam al-Ashari conquered the city of Dara (Persia), he inflicted severe punishment on its ruler. He was then reminded by Hisham ibn Hakim of the Prophet’s words: “He who was most severe in his punishment of others in this world is the one who shall be punished most severely on the Day of Judgement.” Then, keeping up his diatribe against Ayadh, Hisham went on his way.
A few days later the two men met again. “O Hisham,” said Ayadh ibn Ghanam, “we too have heard the words that you have heard, and have seen what you have seen and have had the company of the Prophet just as you did. Did you not hear the Prophet say, ‘O Hisham, that he who has advice to give to a ruler should not offer it in public, but should take him by the hand and communicate it to him in private. If the ruler accepts his advice, well and good; and if not, the giver of the advice will at least have discharged his responsibility and have done all that he was entitled to do. (AL-HAKIM)
Communal sentiment belongs to the days of ignorance
Jabir ibn Abdullah recalls being on an expedition along with some other Muslims when one of the Makkan Emigrants struck a Madinan Helper on the back. Enraged, the Helper shouted to his own kinsmen for help, while the Emigrant did likewise. The two groups confronted one another, then started a skirmish, but were soon separated by some people who came between them. When the Prophet heard about this incident, he asked how it was that people were reverting to the call of ignorance [The pre-Islamic times were known as the period of ignorance]. People began narrating how one of the Emigrants had struck one of the Helpers, but the Prophet told them to refrain from talking about it, because such talk was so unsavoury. (MUSUM, AHMAD AL-BAYHAQI)
A grievance at home should not mean desertion to the enemy
Kaab ibn Malik, having failed to join in the expedition to Tabuk, explains that the Prophet announced the expedition just when the dates were ripening and it was a great pleasure to sit in the shade. “I was lethargic in my preparations, but it occurred to me that having all the necessary means at my command I could set out whenever I pleased. The time came for the army to set out, but I was still not ready to go. I met the Prophet on his return from Tabuk and he asked me why I had failed to join the campaign. Unable to tell a lie, I admitted that I had no excuse; I had been quite capable of making the journey. The Prophet then gave orders that no one was to speak to me, nor to Hilal ibn Umayyah and Murarah ibn Rabie. This state of affairs went on and on for fifty days. The Qur’an described the agony of those days: “… when the earth, vast as it is, was straitened for them and their own souls were straitened for them till they knew there was no refuge from God except in Him.” (9:118) Kaab recalls how, at that time a Nabataean, who had come from Syria to Madinah on business, met him in the streets and gave him a letter from Ghassanid chieftain. The letter, enveloped in a silken cloth, read: “I have learned how you are being oppressed by your master. May God release you from a place where you are in disgrace and your talents are wasted. Come to us and we will give you a place of honour. Kaab ibn Malik promptly threw this letter into the fire without replying to it. After fifty days, Almighty God accepted his repentance and forgave him. (AL-BUKHARI, SAHIH)
Fighting one’s own people deprives one of God’s succour
There was one occasion, reports Khabbab ibn al-Arat, when the Prophet prayed an unusually long prayer. When asked about it, he said it was a prayer of hope and fear. “I asked my Lord for three things, two of which he granted and one of which He refused. I prayed that my entire community should not be destroyed by drought; this request was granted. Then I prayed that they should not be totally annihilated by any enemy; this too was granted. But when I prayed that they should not fight among themselves, this was denied me.”
Declining power in the interests of unity
The Caliph Muawiyah sent Amr ibn al-Aas to Abdullah ibn Umar to find out whether he intended to fight for the caliphate or not. “What prevents you, O father of Abd ar-Rahman,” asked Amr ibn al-Aas from declaring this publicly so that we may swear allegiance to you? You are a companion of the Prophet and son of the Commander of the Faithful; you have a greater right than anyone to be caliph,” Abdullah ibn Umar asked whether all, without exception, were in agreement with what amr ibn al-Aas had said. “They are,” replied Amr ibn al, Aas “except for a tiny minority. “ To this Abdullah ibn Umar replied that even if just three fat Persians from Hajar demurred, he would no longer feel the urge to be Caliph. (IBN SA‘D, TABAQAT)
Worship, unity and good intentions
According to Abu Hurayrah, the Prophet enumerated three things required of man by God; that he should give Him his undivided worship; that he should hold fast to His rope without becoming divided from his fellowmen; that he should be well-intentioned towards one whom God has entrusted with control of his affairs. (Muslim, Sahih)
A similar tradition has been recorded by Jubayr ibn Matam. While on a pilgrimage, the Prophet delivered a sermon in Mina in which he mentioned three virtues, which the believer would unerringly translate into action: sincerity for the sake of God alone; good intentions towards rulers; firm adhesion to the Muslim community.
Keeping contention out of religious affairs
After the Treaty of Hudaybiyah, peace was established and people were able to travel freely on the highroads of Arabia. In the month of Dhu al-Hijjah, shortly after the signing of the treaty, in the year 6 AH, the Prophet gathered his companions around him and drew their attention to the task of propagating the message of Islam. “God has sent me to bring mercy to the whole world,” he said. “It is for you to spread the message you have heard from me to all nations of the world on my behalf. Do not be contentious, as the Children of Israel were with Jesus, son of Mary.” The companions assured the Prophet that they would not dispute with him in anything. “Just tell us what to do,” they said, “and send us where you will.”(HADITH)
Good deeds are nullified by disputes over religious matter
Awam ibn Hawshab records the Prophet as saying: “Beware of disputes in matters of religion, for they are liable to undo your good deeds.” (IBN ABDIL BARR)
Remaining within the flock
Abu Darda records the Prophet as saying that any three people – whether in a village or in the desert – who lived together but did not regularly pray together, would be overcome by Satan. “Stay, therefore, with the community, said the Prophet. “You know the sheep that strays from the flock is eaten by the wolf. Just as wolf is to sheep, so Satan is to man.
DIVINE SUCCOUR
God cares for those who do their duty to him
Hazrat Aisha (Allah be pleased with her)h tells of how the Prophet remained awake one night while he was staying in her chamber. When she asked him why he was so restless, he sighed, “If only one of my righteous companions keep watch for me at night!” Just then the clank of weapons could be heard from outside. “Who is it?” exclaimed the Prophet. “It is Saad ibn Malik,” came the reply. “What has brought you here?” enquired the Prophet. “I came to keep watch over you, O Messenger of God,” explained Saad. Soon after this, says Hazrat Aisha (Allah be pleased with her)h, she heard the sound of the Prophet’s deep breathing. He had fallen asleep.
In another tradition, Hazrat Aisha (Allah be pleased with her)h says that after emigration to Madinah a regular watch used to be kept over the Prophet, but that when the verse containing the words, “God will protect you from men,” (5:67) was revealed, the Prophet looked through an aperture and told his watchmen to go on their way, “for God has given me His protection.” (Ibn Kathir, Tafsir)
Wisdom: God’s greatest gift
Wisdom and learning are lights by which God guides whom He wills,” said Imam Malik. “They do not stem from an understanding of many theological issues.” (JAMI‘ BAYAN AL-‘ILM)
The danger of action without knowledge
“One who acts in ignorance will cause more harm than good,” said Umar ibn Abdul-Aziz. (JAMI‘ BAYAN AL-‘ILM)
Seeing the positive aspect of misfortune
During the wars in Persia, a band of Muslims visited the Court of the Iranian King, Yazdagird, only to have scorn heaped upon them by the King. “I cannot think of a people who are scantier in number, or more ill fated or disunited than you are. Even our villagers would be a match for you if I handed you over to them.” Mughira ibn Shuabah replied on behalf of the Muslims: “What you say is true. We used to live in a wretched state having no home but the face of the earth. The clothes we wore were fashioned from goat and camel hair. Our religion led us to hate and kill one another. We even used to bury our daughters alive for fear that they might eat away our stocks of food. But then God sent to us one who was well known to us, and who was, indeed, the best of us all. He invited us to follow him, but, at first, only one of us-Abu Bakr-went with him. As for the rest of us we denied him. But, as everything he said came to pass, faith entered our hearts and we followed him. Through His Prophet, God has promised us that whomsoever of our number is slain shall enter heaven, while those who survive shall be granted succour in the face of the enemy.” Incensed, Yazdagird gave orders for a basket full of earth to be perched on the head of the noblest of the Muslims and for them all to be chased away beyond the land of Madain. The Muslim so singled out for humiliation, Asim by name, left the court in this condition and rode on his camel until he met his Commander, Saad ibn Abi Waqqas. When Saad learned of the degrading treatment to which Asim had been subjected, he said; “Do not be unhappy! Surely God has given us the keys to their land.” [He meant that the ‘gift’ of earth was a token that the entire land of Iran would yield to the Muslims] (AL-BIDAYAH WA AL-NIHAYAH)
Correcting a false impression even at the expense of one’s own prestige
During the Battle of Yarmuk, an Iranian chieftain, by the name of Jurjah, left the ranks of his own army and expressed a desire to meet Khalid ibn Walid. The latter also left his ranks and rode up so close to Jurjah that the necks of their horses were touching. “O Khalid,” said Jurjah, “Tell me-and a free man does not lie, so tell me the truth-did God truly send a sword down from Heaven for His Prophet? And did the Prophet hand that sword over to you, with the result that you defeat whomsoever you fight against?” When Khalid said that this was not so, Jurjah asked why Khalid was called the “Sword of God.” “God sent His Prophet among us,” replied Khalid. “Some of us believed, while others disbelieved. I was among the disbelievers. Then God captured our hearts and granted us His guidance. As I was swearing allegiance to the Prophet, he said to me, ‘You are one of God’s swords that he has unleashed against the idolaters.’ He prayed that I should have God’s succour. Since then I have been called the ‘Sword of God’.” (AL-BIDAYAH WA AL-NIHAYAH)
God helps those who help others
One night, in 610 AD, Muhammad ibn Abdullah was in retreat in the cave of Hira, when he was visited by an angel of God. “Read!” said the angel. “I do not know how to read,” Muhammad replied. The angel then clasped him in tight embrace until the pressure became too much for him. Releasing him, the angel again said, “Read!” Again Muhammad (Pbuh) begged to be excused, saying that he did not know how to read. Then the angel took hold of him and exerted such pressure upon him that Muhammad (Pbuh) could bear it no more. Releasing him, the angel said, “Read!” “I cannot read,” pleaded Muhammad (Pbuh). And the angel said: “Read in the name of your Lord, who created you from a clot of blood. Read: your Lord is most bounteous.” This was the first verse of revelation to the Prophet Muhammad (Pbuh).
After this experience, the Prophet came home to his wife Khadijah in Makkah. Trembling, he cried out to her, “Cover me up, put a blanket over me!” Khadijah then made the Prophet lie down. When he had recovered from his shock, he explained the entire episode to his wife who, being older was more experienced. “I feared for my life,” said the Prophet. “That could never be,” said Khadijah, “For you are one who cultivates the bonds of kinship. You help the needy and enable the destitute to earn their living; you are hospitable to guests; you offer assistance to those in distress. Is it possible that God would put you to shame? By God, that could never happen!” (AL-BUKHARI, SAHIH)
God’s mercy for the merciful
The Prophet said: “God will not show mercy to one who does not show mercy to his fellow-men.”
With God’s help a handful can conquer a multitude
Among the Quraysh, there was a rumour monger by the name of Jamil ibn Maamar al-Jamhi who, when he heard of Umar’s acceptance of Islam, positioned himself at the gate of the Ka’bah and said in a loud voice: “I will have you know that Umar, son of Khattab, has become an infidel!” The Quraysh were sitting grouped around the Ka’bah at that time, and Umar was also present, “The man is lying,” said Umar. “The truth is, I have accepted Islam, bearing witness that there is no god besides God and Muhammad (Pbuh) is His messenger.” On hearing this, people closed in on Umar and he fought with them until the sun was high in the sky. When the combatants became too exhausted to fight any longer, Umar said to them, ‘Do as you will. If we Muslims could be as many as just three hundred, as God is my witness, we would either leave this land to you, or you should have to leave it to us.” (AL-BIDAYAH WA AL-NIHAYAH)
Their greatest strength was Islam
In the face of unrelenting oppression by the Quraysh, a group of some eighty Muslims emigrated, under the leadership of Jaafar ibn abi-Talib, from Makkah to Abyssinia in the fifth year of the Prophet’s mission. The Quraysh sent their envoys to the Christian king of Abyssinia to seek the Muslims’ return, but the King had been so impressed by the Muslims’ way of speaking and behaving that he refused the Quraysh’s request, and promised the Muslims a safe refuge in his land. “If anyone insults you, he shall be punished,” he assured them. “I will not wrong anyone of you, even in return for a mountain of gold. “You can remain here as long as you please.” He gave orders for the Muslims to be provided with food and clothing, and asked whether they were having to suffer any ill-treatment. When they said that they were, he issued a proclamation to the effect that anyone ill treating a Muslim would have to pay him (the Muslim) a fine of four dirhams. “Is that sufficient?” he asked the Muslims. When they said that it was not, he doubled the sum. When the Muslims emigrated from Makkah to Madinah, the Muslims who had settled in Abyssinia also moved there; they were given mounts and provisions for their journey by the King.
Those who serve God alone shall be raised above other men
In the beginning, Abu Talib had provided his nephew, the Prophet Muhammad (Pbuh), with the patronage necessary to the continuance of his public mission. But as Abu Talib lay on his death-bed, a group of Qurayshite chieftains gathered around him with a request. “You well know the position you hold among us,” they began, “but now, as all men must, you have reached the end of your days. You know the matter still at issue between your nephew and ourselves. We wish you to take a covenant both from him and from us, that he will not interfere with us and we will not interfere with him. If he leaves us to our religion, we shall leave him to his own religion.” Abu Talib called the Prophet and told him that these chieftains had come to offer him a pledge for a pledge. “What is it that you want of them?” asked Abu Talib. “Just one thing,” replied the Prophet, then, turning to the assembled chieftains, he said: “If you accept this one thing, you will become lords over Arabia; all Asia shall yield to you.” Abu Jahal then swore an oath by the Prophet’s father that they would accept more by far than just one demand on the part of Muhammad (Pbuh), but, when he heard that the Prophet demanded that they bear witness to there being no god besides God, and forsake all that they worshipped besides Him, he wrung his hands in dismay and left, saying as he went: “Should we forsake our gods for one God? What an extraordinary demand to make! This man is not going to give anything away, so come, let us adhere to our religion until God settles this between him and us.”
Secrecy is of the essence in launching an attack
When the Quraysh broke the terms of the Treaty of Hudaybiyah, the Prophet issued instructions to his people to make ready for departure; the Prophet’s own household were also to make their preparations. At that time Abu Bakr visited Hazrat Aisha (Allah be pleased with her), his daughter and wife of the Prophet, while she was packing the latter’s belongings. “Has the Prophet told you to prepare for a journey?” asked Abu Bakr. When Hazrat Aisha (Allah be pleased with her)h said that he had, Abu Bakr asked her where she thought the Prophet intended to go.” “I do not honestly know,” replied his daughter. (IBN HISHAM, AL-SIRAH AN-NABA WIYYAH)
EARNING A LIVING
It is best to work for one’s living
The Prophet, once questioned on the best way to earn a living replied, “By manual labour.”
The breadwinner should not consider himself superior to others
Of two brothers who lived in the time of the Prophet, one used to sit with the Prophet, while the other used to busy himself earning a living for his family. The latter complained of his brother to the Prophet: “He does nothing, leaving me to do all the work.” “Perhaps it is because of him that you find sustenance,” replied the Prophet. (RIYADH AS-SALIHIN)
Running to another’s assistance is a great religious duty
Abdullah ibn Abbas was once in retreat (i’tikaf) in the Prophet’s mosque in Madinah, when a man, who was clearly in trouble, came and sat beside him. When Abdullah ibn Abbas asked him what was the matter, he said, “I owe a man some money, and by him who lies in this grave, I am unable to pay him back.” “Shall I speak to your creditor on your behalf?” asked Abdullah ibn Abbas. The man approved of this suggestion, and Abdullah ibn Abbas at once set off. “Perhaps you have forgotten you are in retreat,” the man called after him. “No, I have not forgotten,” replied ibn Abbas, “but I have heard the words of the one who lies buried here-and it seems just like yesterday that he uttered them. I heard the Prophet say that running to the assistance of one’s brother and doing one’s utmost to help him is better than remaining twenty years in retreat. (AL-BAYHAQI, AL-SUNAN AL-KUBRA)
One’s trust in God is one’s greatest strength
“He who would be strongest of men should put his trust in God.” (SAYINGS OF SAINTS)
Honest partners have a third partner in God
The Prophet said: “So long as two partners working together do not deceive each other, they have a third partner in God, but when one deceives the other, God departs from them and the devil comes between them.”
Acting as spokesman for the humble in position
Abdullah ibn Umar spoke in praise of anyone who kept rulers informed of humble men’s needs, when the latter had no access to those in power. God will make him sure of foot on the bridge,” said he, meaning the bridge over hell, “Where many feet will slip, and many will fall into the abyss.” (Razin, Al-Bazzar)
God’s generosity to the generous
These words are attributed to Almighty God in one of the Prophet’s sayings: Mankind, spend in God’s cause; it shall be you who shall receive.” (AL-BUKHARI, MUSLIM)
The value of right action
Umar once said that at night he had read a certain verse from the Qur’an and had been unable to sleep for the rest of the night. From the chapter, ‘The Cow,’ the verse read: “Would anyone of you like to have a garden of palm trees and vines. … (2:266)” Umar asked those around him the meaning of this verse, and while some suggested that it was a parable relating only to palm-trees and vines, others said that its meaning was a mystery known only to God. Abdullah ibn Masud, one of those present at the time, was heard to say something, but shyness prevented him from raising his voice. “Speak up, nephew,” said Umar, to encourage him, and urged him to have the courage of his convictions. Abdullah ibn Masud then said that the verse was about actions. “In what way?” asked Umar. “It was just something which came to mind,” said Abdullah ibn Masud, “and I said it.” “Nephew, you have spoken the truth.” replied Umar, “for the verse is about actions. A man has greatest need of his orchard when he has grown old; man will have the greatest need of his good deeds when he is raised from the dead.” (IBN KATHIR TAFSIR)
The greatest charity is that bestowed upon the most ill-provided for
Suraqah ibn Malik recalls the Prophet asking him if he wished to know the greatest act of charity. Suraqah said that he did. “It is to be kind to a daughter of yours who (having been widowed or divorced) returns to your home with no one to look after her but yourself.” (IBN MAJAH, SUNAN)
The greatest in intelligence is the least attached to the world
“If one were to leave a will for his property to be given to the most intelligent of men, it should be handed over to the one who is least attached to worldly things.” (IMAM SHAFI‘I)
The best provision is that which has been earned
“Man has not partaken of any provision more blessed than that for which he has worked with his own hands. That is what the Prophet David used to do. He lived on what he had earned.” (AL-BUKHARI, SAHIH)
Avoiding condescension
“Craftsmen are not to be looked down on,” said the Prophet Muhammad (Pbuh). “for Zakariyah – himself a Prophet – was a carpenter.” (MUSLIM, SAHIH)
CALLING MANKIND TO THE TRUTH
The message revealed to the Prophet (Pbuh)
Abu Nujaih Amr ibn Absah recounts how, even in the pre-Islamic period, he felt that the idolatrous religion practised in Arabia was misguided and far from the True Path. “Then I heard of the appearance in Makkah of a man who uttered inspired words. I mounted my camel and travelled to Makkah, where I found the Prophet quietly giving his message to the people, while they, for their part, went to extremes in taking liberties with him. I asked him who he was. ‘I am God’s Prophet,’ he replied. When I asked him what a Prophet was, he said, ‘One sent by God,’ ‘for what reason?’ I asked, and the Prophet replied: ‘He has sent me to unite kin people, to break idols and to make people regard God as One, and without any partners.’” (MUSLIM, SAHIH)
Admonishing in general terms
According to Hazrat Aisha (Allah be pleased with her)h, when the Prophet was displeased with the way someone had acted or spoken, he would express his disapproval of people who act or speak in such a manner, without indicating which particular individual he meant. (KITAB ASH-SHIFA)
The power of the Qur’an to inspire faith
Abdullah ibn Abbas, a great Quranic scholar, was possessed of an uncanny ability to fathom the profundities of the Qur’an. One day, he gave an explanation of the chapter al-Baqarah, which prompted one of his hearers to exclaim: “If the pagans of Daylam were to hear this, even they would believe.”
Bringing Islam without condescension, to everyone
Severely wounded, the Prophet was returning from Taif, and, on the way, took refuge in a vineyard belonging to Utbah and Shaybah, sons of a Makkan chieftain. Both Utbah and Shaybah, being in the vineyard at the time, saw the state the Prophet was in and sent their Christian slave, Addas, to him with some grapes. As the Prophet began to eat them, he recited the words: “In God’s name.” Addas expressed his surprise at the Prophet having made such a dedication, and the Prophet asked him where he came from. “From Nineveh,” replied Addas. “Oh, from the town of the good Jonah, son of Matthew,” said the Prophet. And Addas was even more surprised to hear that the Prophet knew about Jonah, whereupon the Prophet recited to him that portion of the Qur’an which had been revealed to him concerning Jonah. “The Prophet,” writes Abu Nuaim, “did not behave with condescension towards anyone to whom his message was to be communicated.” (DALA’IL AN-NUBUWWAH)
Unadulterated truth is pure anathema to many
When the Prophet received his first revelation, he came back home in a state of fright to his wife, Khadijah. “I feared for my life,” he told her. Khadijah then took the Prophet to see a relative of hers, Waraqah ibn Nawfal, who being a convert to Christianity, had studied prophetic and biblical history. After hearing the Prophet’s story in detail, he said, “By the Master of my soul, you are the Prophet of this nation. The angel who visited you is the one who appeared to Moses. Your people will deny you; they will persecute you and expel you from the land; they will fight against you.” “Will they truly expel me?” asked the Prophet. Waraqah said this was certain. “People have turned against whomsoever has taught the message now brought by you.”
Speaking the language of one’s hearers
Salman Farsi, commander of a Muslim army that fought in the Persian wars, was asked by his soldiers why he did not give them the order to attack the fort to which they had laid siege. He replied that he first wanted an opportunity to invite his opponents to accept Islam, for that was as the Prophet had done. Addressing the occupants of the fort, Salman Farsi said, “I am a Persian like yourselves, yet you can see how I am obeyed by these Arabs. Accept Islam and you shall have the same rights and responsibilities as we have. You may adhere to your religion if you agree to pay the tax. If not, we will fight against you.” According to Abul Bakhtari, Salman said all this in Persian, the language of those he was addressing.
Failure to reform should never elicit curses
Tufayl ibn Amr Ad-Dawsi, who had come to Makkah on the pilgrimage to the Holy Ka’bah, was addressed by some members of the Quraysh, who said, “You, who have come to our town, must be told that there is a man here” – by whom they meant the Prophet – “who has left our religion and divided our community. His words have a spell-binding effect, separating father from son, and brother from brother. We do not wish him to do with you as he has done with us. Do not speak to him or listen to what he says.” Tufayl says that he went to the Ka’bah with cotton in his ears, so that he would be unable to hear anything Muhammad (Pbuh) said. Then he thought: I have a mind of my own; I am able to judge what is said, whether it is good or bad, why should I not listen to him? If what he says seems sound, I will accept it; if not, I will have nothing to do with it. He went, therefore, to see the Prophet, who recited to him some verses from the Qur’an. “Truly,” said Tufayl, “I have never heard anything so beautiful or so balanced.” He then accepted Islam and went back to his people in order to communicate to them the message of Islam: but only one of them, Abu Hurayrah, became a believer. Tufayl went back once again to Madinah, where he told the Prophet of the obstinacy of his people. He asked the Prophet to curse them, but the Prophet just prayed for their guidance: “Lord, guide the people of Daws.” “That was not the prayer I meant,” cried Tufayl. “Go back to your people,” the Prophet told Tufayl. “Communicate to them the message of Islam and be gentle with them. You will find many amongst them like yourself.” (IBN ABDIL BARR)
Conclusion
The traditions—sunnah—of the Prophet Muhammad (Pbuh), may peace be upon him, and the lives of his companions and those closely associated with them, serve as a major source of religious enlightenment in theory and in practice. In his book Maulana Wahiduddin Khan presented these ideas in the simplest and most direct way. In that it culls from authentic sources the sayings and deeds of the Prophet and those inspired by him, it brings to us a complete and, above all, human picture of true Islamic behaviour. Allah may help us to practice this Treasure of Islamic Virtues in our lives. [Concluded]
Reference
http://AftabKhan.blog.com
