Hadith Library

The Prophet (peace be upon him) sent Mu‘ādh to Yemen as an advocate of Islam and a governor, towards the end of the Prophet’s life.

1. The Prophet told him as he was about to leave to take up his post that he would be dealing with Jewish or Christian people, and that they had their own revelations, namely the Torah or the Gospel. He wanted Mu‘ādh to be ready to speak to such people, as they had a good measure of knowledge.[1]

2. The Prophet (peace be upon him) then told him to start by calling on them to declare their belief in God’s oneness and that Muhammad was God’s Messenger. This declaration is the most essential belief. Without it, nothing of the details of the religion is valid. Therefore, people are required to accept this essential principle. The Jews and the Christians do not fulfil the requirements of the declaration of God’s oneness and Prophet Muhammad’s message. They associate either Ezra or Jesus with God, and they deny Prophet Muhammad’s message.

3. The Prophet then tells Mu‘ādh that if such people give a positive response, declaring their belief in God’s oneness and acceptance of the Prophet as God’s Messenger, he should tell them that God requires them to offer five obligatory prayers every day and night, and he should teach them how to offer these prayers.

That the Prophet (peace be upon him) says to Mu‘ādh, ‘If they obey in this’, indicates willing acceptance and acting on it, not the mere admission that this is obligatory. They must realize that prayer is an obligation and must be fulfilled and offered on time.

4. Having established the duty of prayer and obtained their acknowledgement of it, Mu‘ādh was to inform them of the duty of zakat. The Prophet ordered him to tell them that God has made it obligatory to take zakat from the rich among them and to distribute it to their poor. Zakat is a small percentage of what they have and it is collected annually. 

5. If the people of Yemen obeyed Mu‘ādh and declared their wealth for him to take the zakat duty, the Prophet commanded him to avoid taking the best of their property which they love and treasure. A person may have a female sheep which he likes best because it yields plenty of milk, or for some other reason. The zakat collector should not take it as an act of kindness towards the zakat payer. God does not accept unfairness to the rich in order to be kind to the poor. If the zakat payer is willing to give some of his best property in zakat, it is permissible for the collector to take it. 

‘Umar ibn al-Khaṭṭāb once sent someone to collect zakat. He gave him detailed instructions which included the following: ‘Do not take a sheep which is being fattened for people’s eating, nor the one reared at home because it is dear to its owners, nor the one which is pregnant and about to give birth, nor a ram’. [2]

6. The Prophet (peace be upon him) finally warns Mu‘ādh against injustice, whether in zakat collection or in any other matter of government and judgement. That he warns him against supplication by a person who suffers injustice means that he must always be fair to all people. Injustice will always cause the sufferer to pray against the one who caused him such injustice. Such prayer is definitely answered. The gates of the seven heavens are opened for it, and there is nothing to impede its being answered. The Prophet says: ‘Three types of people shall never have their prayers unanswered: a fasting person until he ends his fast, a just ruler, and a sufferer of injustice. The prayer of a person suffering injustice is raised by God above the clouds and He opens the gates of heaven for it. God will say: “By My might, I shall support you, even though it be after some time”’.[3]

 Implementation

1. The Prophet (peace be upon him) sent Mu‘ādh ibn Jabal to Yemen when he was in his twenties. He undertook such responsibility and lived away from his people and family to serve God’s message, obeying the Prophet (peace be upon him). He provides an example for us all to emulate. 

2. God’s Messenger (peace be upon him) used to assign grave tasks and serious responsibilities to his companions when they were only young men. They did not evade undertaking such responsibilities. It is important that parents, teachers and educators should train those who are under their care to undertake responsibility. They should not think that they are too young for such tasks. Such young people should also ensure that they are worthy of such trust. 

3. Implement the authentic hadiths, including those narrated by one transmitter. The Prophet (peace be upon him) sent Mu‘ādh to spread the most important matters of belief and Islamic law, giving him a wide scope of authority, including levying zakat on believers’ property. All this confirms that what is singly narrated and authentic must be upheld. 

4. Learn the nature of the people you are likely to meet. The Prophet (peace be upon him) told Mu‘ādh that he would be meeting people who had received earlier divine revelations, so that he would know what to observe when he called on them to accept Islam.[4] He should arrange his priorities, gather evidence and select the best methods, because they had knowledge and could argue their case. Therefore, it is important for us to gather the relevant information when we undertake any meaningful task. 

5.The Prophet (peace be upon him) took care to admonish those to whom he assigned responsibility. Before sending Mu‘ādh to Yemen, he explained to him the situation on the ground and his order of priorities. He commanded him to ensure justice and warned him against injustice. Yet Mu‘ādh was among the most distinguished companions of the Prophet in his religion and scholarship. Therefore, do not ignore admonishing your subordinates, and they should not disdain to be so admonished.

6. The Prophet (peace be upon him) attached importance to the essentials and took a gradual approach to their implementation. He did not order Mu‘ādh to start with sins that people frequently commit in their lives, even though these are important. Instead, he focused on the essence of religion and the key to faith, which is the declaration of God’s oneness, then prayer, then zakat. We must follow the same method in our education and advocacy of Islam, and indeed in all our projects: we should start with the most important issue, then we go to the next most important. ‘Āʼishah said: ‘The first Qur’anic revelation was one of the shorter surahs, which mentions Heaven and Hell. When people accepted Islam, legislation of what is lawful and what is forbidden began to be revealed. Had the first revelation been an order not to drink wine people would have said that they would never abandon drinking. Had it been an order forbidding fornication and adultery, they would have said that they would never abandon these’.  [5]

7. Belief, prayer and zakat are the main essentials of faith, and they are often mentioned together in the Qur’an and the Sunnah. They earn great reward and their influence in the life of a believer is so great that its extent is known only to God. Even when people are fulfilling their obligation in these three essentials, they should work harder to make them more perfect. 

8. The Prophet (peace be upon him) instructed Mu‘ādh not to take the best of people’s property and those which they treasure as part of their zakat. He ordered him to be fair. Not seeking to take these is fair and shows a good understanding of people’s feelings. This is important for every advocate of Islam, parent, educator and official to observe and implement. 

9. Make sure that when you go to bed in the evening, there is no one who is sleepless because of something you said or did, whether that person is your spouse, child, student, servant, a shop assistant, or a driver. Never belittle injustice to anyone whom you consider inferior, even though he is a habitual sinner. The Prophet warned Mu‘ādh against injustice even in dealing with unbelievers, and even if some of them continue to disbelieve in Islam.

1. Mu‘ādh was with the Prophet (peace be upon him) riding behind him on the same donkey.

2. The Prophet (peace be upon him) wanted to draw his attention so that he would learn the information he wanted to give him. He asked him whether he knew what is due to God from His creation, as an obligatory duty, and what is the right due to His servants which God has bound himself to give them.

3. Mu‘ādh answered saying: ‘God and His Messenger know best’. This is the same as saying: ‘I do not know’. This answer is given when the question pertains to matters of religion. As for a question about something related to this world or to what is beyond the realm of human perception, etc. which God’s Messenger might not have known, the answer should be: ‘God knows best’. 

4. The Prophet (peace be upon him) gave him the answer saying that the right owed to God, Mighty and Exalted, by His servants is their duty to address all worship to Him alone. Worship is a general name that includes all that God accepts and loves of words and deeds, done secretly and openly.[1] This is a state of humility, obedience and submission to the Worshipped One. In addition to such worship, it is obligatory that people must not associate any partner with Him to share in such worship, whether such a being is a prophet, angel, saint or devout person. No such association of partnership is admissible, however little, even though it may be only verbal. Such worship belongs by right to God alone, as He says:

5. People’s right due to them from God is something He has committed Himself to, as a gesture of His grace.[2] It is that whereby if they worship Him alone, associating no partners with Him, He will not punish them in Hell. Thus, ‘whoever meets God [on the Day of Judgement] having associated no partner with Him enters Heaven, and whoever meets Him having associated partners with Him enters Hell’.[3]

What this means is that a Muslim who believes in God’s oneness will not be in Hell forever. If his or her good deeds are greater than their bad deeds, they are admitted into Heaven and will never be in Hell. Those who often indulge in sin and their bad deeds are preponderant will have their fate determined by God. If He so wills, He may punish such a person for any duration He determines, then send him or her to Heaven. Alternatively, He may forgive them their bad deeds and admit them into Heaven. A person who continues to associate partners with God until he dies will not be admitted into Heaven. He remains in Hell forever and ever, with no intermission in his punishment.

6. When Mu‘ādh heard the Prophet (peace be upon him) giving him this good news, he wanted to tell all the people. He first sought the Prophet’s advice, but the Prophet (peace be upon him) told him not to do so. When this becomes common knowledge, some people will rely on the fact that they believe in God’s oneness but will be lazy in doing what pleases God. 

Other versions of this hadith show that Mu‘ādh understood the Prophet’s response as a recommendation so that people do not slacken in their worship. However, it does not prohibit reporting it as part of Islamic knowledge. Mu‘ādh, therefore, narrated the hadith before his death, fearing that unless he did, he would be committing the sin of suppressing knowledge.

Implementation

4. There is nothing shameful in having no knowledge of something, whether it pertains to matters of this world or to matters of religion. Mu‘ādh was the most knowledgeable of the Prophet’s companions about what is lawful and what is not. He did not hesitate to say about something that he did not know it. It is wrong for a Muslim to pass an opinion on a matter of religion if he does not know it, motivated by a sense of conceit or shamefulness.

5. Every right you demand or others demand from you is inferior to another right, namely, God’s right, which is greater and more plentiful than every favour and blessing He has done you. Remember Him always and let your life be a pursuit of what pleases Him: ‘Say:

6. God wants you to not associate partners with Him; none whatsoever. People can make sure of refraining from the obvious forms of associating partners with God [i.e. shirk], such as the worship of idols, appealing to stars for help, or seeking support by some subtle forces, etc. A Muslim must also refrain from all minor and subtle forms of such association of partners, or shirk, such as swearing by anyone other than God, not even by the Prophet (peace be upon him), or seeking to prevent the evil eye by wearing some beads, etc. Such subtle shirk may even be in the form of seeking good reputation through demonstrating one’s devotion or prayer, etc. In a sacred [i.e. qudsī] hadith, the Prophet quotes God as saying: ‘I am the least in need of partners. Whoever does something in which he associates a partner with Me, I abandon him to his associate’.[4]

7. Watch what you entertain in your heart and mind and resist every aspect of associating partners with God that may creep in. If you do, you stand to receive much that is good. The Prophet (peace be upon him) says: ‘On the Day of Judgement, God will select a man from my community and place him before all creation. He will spread before him ninety-nine records [of sinful actions], each of which is as long as eyes can see. He will then ask him: “Do you deny any of these? Have my recording angels been unfair to you?” He will say: “No, my Lord”. God will ask him: “Do you have any excuse?” He will say: “No, my Lord”. God will say: “This is untrue. You have a good deed kept with us. You shall suffer no injustice today”. A card will then be produced in which is written: “I bear witness that there is no deity other than God; and I bear witness that Muhammad is God’s servant and Messenger”. God will say to the man: “Attend the process of weighing”. He will say: “My Lord, what will this card weigh against all these records?” God will say: “You shall suffer no injustice”. The card will be placed on one scale and the records on the other. The records will be of very little weight while the card will be heavy. Nothing will be heavier in weight against God’s name’.[5]  

8. Hadiths that speak of relaxation of duties should not be widely circulated, because some people will misunderstand them. Mu‘ādh heard this hadith from the Prophet, but it served to motivate him to increase his diligence in doing what pleases God and he became even more God-fearing. Anyone who does not have a similar understanding might slacken. This is similar to what Ibn Mas‘ūd said: ‘If you say to people something they cannot comprehend, then some of them will be misguided’.

1. The Prophet (peace be upon him) states that all his community will go to Heaven except those who refuse. What is meant here by the word ‘community’ includes everyone, human and jinn, who received his message. This applies to all those who have heard of the Prophet (peace be upon him) and his message and received God’s revelation and religion. They are all included in the community to which he has been sent. 

2. When the Prophet (peace be upon him) said this, his companions were amazed. They wondered how anyone could refuse to go to Heaven which promises luxuries and comforts the like of which no eye has seen, no ear has heard of and no mind has ever imagined. Their rhetorical question expressed amazement.

3. The Prophet (peace be upon him) explained the meaning of his statement. He said that whoever followed him, doing whatever he commanded and refrained from whatever he prohibited would earn entry into Heaven. By contrast, whoever disobeyed him, acted contrary to what he ordered, refused his Sunnah and urged others to discard it, condemned himself, through his own deeds and beliefs, to be barred from entry into Heaven. 

The one who is described as refusing to enter Heaven may be an unbeliever who rejects Islam totally. Such a person will never be admitted into Heaven

Alternatively, such a person may be a Muslim, but he is one who pursues the satisfaction of his desires through unlawful ways and neglects what God has ordered. Such people follow the ways of transgressors, or they invent a way of life which God does not approve of. They do not remain in Hell forever, because a Muslim is not permanently condemned to Hell. Yet they do not go to Heaven with the goodly people who are the first to enter it. They first have to suffer punishment, or at least a rebuke.

Implementation

1. Abu Hurayrah narrated a greater number of hadiths than any other companion of the Prophet, because he dedicated himself to learning from the Prophet. He used to stay in the mosque at night, with the Suffah people,[1] eating with them, so that nothing would distract him from remaining close to the Prophet all the time. This speaks much of his determination and tireless effort. Whoever wants to excel in Islamic learning or attain excellence in any discipline or profession should emulate Abu Hurayrah in his dedication to his purpose. 

2. The hadith starts with a statement of general meaning that requires explanation. The Prophet purposely did this so that people would pay attention to what comes next and learn it fully. His companions immediately put their questions forward, requesting explanation. Teachers, educators and advocates of Islam should always use methods that alert people to pay full attention and help them to retain what they learn. 

3. Entry into Heaven is a great prize, and it requires what is easy and feasible, namely, following the Prophet’s teachings and obeying his orders. Whoever neglects such a great prize ends up an utter loser through his own doing. 

4. This is indeed a very clear and easy way which involves no hardship. It simply means obeying God through commitment to obey His Messenger. ‘Abdullāh ibn Mas‘ūd said: ‘We follow and do not initiate. We emulate and do not deviate. We shall never go wrong as long as we follow the way marked for us’.[2]

5. It is a well-known maxim, passed across many generations that ‘Unless you follow Muhammad, you are unwise. For what is there in this world if you are destined to die?’ Essentially, then, since this is a temporary life, its luxuries are trivial. It, therefore, behoves you to make determined efforts to gain the prize in the next life.

This is a great hadith as it explains the different grades of the Islamic faith and states its fundamentals. Qadi ‘Iyāḍ said: ‘This is an extremely important hadith which states all duties, apparent and subtle. All disciplines of Islamic Studies are based on it and branch from it’.[1] ‘Umar ibn al-Khaṭṭāb narrates that:

1. As they were sitting with the Prophet (peace be upon him), a stranger of unusual appearance came over. He was a young man with very black hair. He was not known as one of the Prophet’s companions, but he did not look as someone who had travelled to see the Prophet. None of the marks of a journey, such as uncombed hair, dusty features and attire, was seen on him.

2. Yet this man came through the circle until he sat down facing the Prophet, with his knees touching the Prophet’s knees. He put his palms on his own thighs, preparing himself to seek important information. Thus, his attitude was one of humility before the Prophet (peace be upon him).

3. He then said: ‘Muhammad, tell me about Islam’. He called the Prophet by his own name, Muhammad, so as to give an impression that he was a bedouin. Bedouins called the Prophet by his own name because they did not have the fine manners of the Muhājirīn and the Anṣār who obeyed God’s order: ‘Do not address God’s Messenger in the manner you address one another’. (24: 63) They were ordered not to address him as they would address friends and siblings, but as God’s Messenger. 

4. The Prophet (peace be upon him) explained to him that Islam has the five well-known pillars. The first is the declaration that there is no deity other than God. This is the principle of God’s oneness which constituted the essence of the message of all prophets and messengers of God. It must be stated verbally, believed in mentally, and acted upon practically. Thus, no worship is addressed to anyone other than God who is the only One to be feared or appealed to. No one else may be His partner in love, hope, pledges or any act of worship. A Muslim must believe that God is the only One who grants benefits or causes harm. No one else can be of any benefit or the cause of any harm to any of His creation except by His permission. He is the One who deserves to be worshipped and all other worship is false. 

5. The declaration of God’s oneness implies believing His Messenger (peace be upon him) in what he stated. This means that we must believe that he was sent by God, true in whatever he stated as coming from God. Thus, we must believe in what he legislated and obey him in all that he ordered or prohibited. We must respect, honour, support and defend him, and also strive for the success of his message. 

6. The second pillar of Islam is ‘to attend regularly to prayers’. This means attend to it as it should be performed, after having fulfilled its conditions and essentials. Thus, one must be humble when praying, reminding oneself of God’s glory. This is the reason why the Prophet did not say: ‘to do your prayers’ but said attend to them regularly. 

7. The third pillar is the payment of zakat, which is the annual duty a Muslim must pay out of what God has given him of means of livelihood, according to the details outlined by Islamic law. A Muslim pays his zakat willingly, believing that it is his incumbent duty to pay it, and hoping for its reward which is stored with God. A Muslim does not choose the worst of his property to give in zakat, but rather pays it to please God and earn His reward. 

8. The fourth pillar of Islam is fasting during the month of Ramadan, which means abstention from whatever invalidates fasting, namely eating, drinking and sexual intercourse, every day of the month from the break of dawn till sunset. This is explained in detail in books of Fiqh, i.e. Islamic law. A Muslim fasts in obedience of God, feeling neither compulsion nor aversion to this act of worship. 

9. The fifth pillar of Islam is the pilgrimage to the Sacred Mosque in Makkah and its associated rituals and acts of worship, according to specific rules. It is an obligation to be performed once in a Muslim’s lifetime, provided that the condition of physical and financial ability to undertake the journey is met.

It should be noted that in his definition of Islam, the Prophet (peace be upon him) mentioned its five pillars upon which it is built. These are specified in a hadith narrated by ‘Abdullāh ibn 'Umar who quotes the Prophet (peace be upon him): ‘Islam is built on five: the declaration that there is no deity other than God and that Muhammad is His servant and Messenger, regular attendance to prayer, payment of zakat, pilgrimage to the House and fasting during Ramadan’. [2]

This does not mean that Islam is limited to these five types of worship. They are indeed its pillars without which it is not firmly established. The other types of worship are complementary to the structure of Islam. If these are missing, the structure of Islam continues to stand, but its image suffers, while absence of the pillars means the collapse of the structure altogether.

10. When the Prophet finished his answer, the man said to him: ‘You have spoken rightly’. The Prophet’s companions were amazed at him enquiring about something and then confirming the answer as true. A person who confirms an answer is supposed to have perfect knowledge of it, not one who is asking a question in order to learn.

11. The man then asked the Prophet about īmān, which is the second level of faith after accepting Islam. The Prophet told him that it means ‘to believe in God’. This means that one should believe in Him as the Lord, Creator, Provider, Owner of the universe and Conductor of all affairs, and to believe in Him as the worshipped and obeyed deity. It further requires believing that to Him belongs all fine names and attributes.

12. Next, the Prophet mentions belief in the angels. This means that a Muslim believes that they exist and that they have been created out of light and that they do not disobey God in whatever He may command them, and they do what He bids them. A Muslim must also believe in those of them who have been mentioned by God in name and task: Gabriel, the chief angel who delivers revelations to prophets; Michael is in charge of rain and plant life; Isrāfīl who blows the Trumpet; Mālik the keeper of Hell, etc. 

13. The Prophet also mentions belief in God’s books, which means that these scriptures were revealed by God. This also means believing what they mention and implementing what is confirmed of their rulings. However, the Qur’an abrogates all earlier codes of law. Moreover, those scriptures, such as the Torah and the Gospel, suffered distortion. 

14. The belief in God’s messengers is also included by the Prophet. This means believing in what they preached, and that God gave them His commands through revelation. They are the best of mankind. We believe in them all including those we are informed about and mentioned in the Qur’an and the Sunnah and those about whom we know nothing. We do not draw any distinction between them.

15. Belief in the Last Day is also part of īmān, and it means believing in the resurrection, reckoning, Heaven, Hell, the path which all people have to go along and the scales by which their deeds are weighed, the Prophet’s intercession and his lake, as well as whatever is mentioned in authentic hadiths about it.

16. The last aspect of īmān is to believe in Qadar or divine decree. This means believing that God, Mighty and Exalted, knew the deeds of all his creation and what happens to them in life. He has recorded all this in the Imperishable Tablet before He created anyone. Therefore, people’s actions occur as was previously known to Him and as was recorded. All people’s actions, including belief and disbelief, obedience and disobedience are created by God.[3]

17. The Prophet’s visitor then asked him about iḥsān, which is the third level of the faith. The Prophet told him that it means that a Muslim should worship God in the most perfect manner, as though one can see Him close. If one cannot attain such a degree of alertness and fear of God, then one should remember that God is watching him.

These levels of religion interlap: Islam is broader than both īmān and iḥsān, and both these two are parts of Islam. Īmān is more general than iḥsān. This means that a person who is outside the area of īmān remains a Muslim, and the one who does not attain the grade of iḥsān remains at the level of īmān.

18. The young man then asks the Prophet about the Last Hour and when it occurs. The Prophet (peace be upon him) said in answer:

19. Therefore, the Prophet’s interlocutor put forward a different question, asking about its signs. The Prophet told him that one of these signs is that ‘a slave girl gives birth to her mistress’. This means that slavery will increase to the extent that a slave girl would give her master a daughter who would be a free woman while her mother remained in bondage. Other suggestions about the meaning of this sign are that slave women would give birth to kings, or that Arabs would be born to non-Arab parents, since the Arabs rank highly among mankind.[4]

20. The Prophet (peace be upon him) mentions another sign which tells of poor people who used to walk barefoot and thinly clad because of their poverty and the lack of assistance, and bedouin shepherds becoming very rich building towers and skyscrapers. Perhaps this refers to the meaning of the hadith that says: ‘When government is in the hands of people who are not qualified for it, the Last Hour is to be expected’.[5] This has now happened, with ignorant, rough bedouins assuming power, wealth and respect.

21. Then the man left and 'Umar stayed for a short while. The Prophet (peace be upon him) asked him: ‘Do you know who the one putting these questions was?’ ꜤUmar said: ‘God and His Messenger know best’. He said: ‘That was Gabriel. He came to you to teach you your religion’.

God granted the angels the facility to assume the shape of humans as also other forms. Gabriel came often to the Prophet in the form of his companion Diḥyah al-Kalbī.

Implementation

1. When Gabriel came to see the Prophet (peace be upon him) he sat as a student seeking to learn. He was attentive, ready to receive the information he would be given. He did not seek to impress the people present with his high position of honour as the angel entrusted with bringing God’s revelations to His Messengers and being the Holy Spirit. Everyone who seeks information from a scholar should observe good manners. He must not ask questions that assume an arrogant posture or speak in an unbecoming way.

2. The pillars of Islam are among the most important matters to which a Muslim must give priority in his daily and annual plans. Every Muslim must periodically take stock of their implementation. They must perfect each of these pillars by doing them well and add what is recommended of the same type. Muslims should consider their declaration of God’s oneness and perfect it with frequent glorification of God. They must do their obligatory prayers well and complement these with recommended prayers such as the Witr and Sunnah prayers as well as repeating the glorifications of God included in the prayers and afterwards. They should pay their zakat in full, with pleasure, and add some voluntary donations, or ṣadaqah. They fast during Ramadan and ensure not to spoil their fasting by committing sin. They should add whatever is convenient of voluntary fasting. They must perform the pilgrimage at least once during their lifetime and add what is easy for them of hajj and 'umrah. 

3. Reflect on every one of the essentials of īmān and how you feel about each of them. How strong is your belief in God, His Godhood, Lordship, names and attributes? How much do you reflect on the angels, their work and how much do you respect them? How delighted are you with God’s books, which He revealed to mankind? How much do you respect them, particularly the Qur’an, which supersedes all previous scriptures? How profound are your love and respect for God’s messengers? Does such love motivate you to study their lives and follow their guidance? Do you venerate the Last Day and remember it all the time? Do you truly believe in God’s divine decree and are you happy with whatever happens to you as a result of it?

4. Iḥsān is the highest grade of religion. Have you tried to worship God as if you can see Him? If you cannot achieve this, try to worship Him knowing that He is looking at you. This, in itself, is far greater than if the world’s cameras are focused on you. Do not belittle the fact that God is seeing you. 

5. When man is firm in his belief and aware that God is always with him, seeing and watching him, he will be ashamed to show himself to God as approaching good deeds lazily, let alone being seen committing a sin.

6. Islam gives special importance to the Last Day. It does not tell us when it will take place, but gives us some signs of it. Such signs, as well as other indications, should motivate us to always remember it. Do we, when we are alone reflecting on our affairs, remember that it will inevitably come? 

1. The Prophet (peace be upon him) tells us that religion is sincerity. This is a general word which implies that a Muslim sincerely extends goodness to other people, just like honey which is both curative and nutrient. The Prophet expresses his meaning in this way to stress the importance of sincerity. Needless to say that religion includes other values and principles, but this is a style of Arabic speech when we wish to glorify a concept. The Arabs of old used to say ‘Real wealth is in camels’, stressing the value of camels. 

2. The Prophet’s companions asked to whom sincerity was due. The Prophet (peace be upon him) answered, giving the details of those to whom sincerity was due. 

3. The Prophet said: ‘To God’. Sincerity to God, Exalted and Mighty, has a general meaning signifying the exertion of sincere efforts and ensuring that whatever He requires of us in matters of belief and action is done sincerely for Him.

4. Sincerity to His Book also has a general meaning stressing the importance of action that reflects our respect, love and implementation of what it requires. 

5. Likewise, sincerity to God’s Messenger (peace be upon him) has a general meaning stressing the importance of loving him with respect and following his guidance. Another aspect of sincerity to him is to extend such sincerity to his household and his companions. 

6. The leaders of the Muslims are their rulers and scholars. Sincerity to them means doing one’s best in whatever God has ordered to be done towards them. This includes obedience in what is reasonable and fair, giving help in doing good, praying with them, fighting alongside them and refraining from rebellion against them. It also includes that we do not highlight their errors, but give them good counsel whenever this is feasible. We should also defend them according to what is right. 

7. Sincerity towards other Muslims generally means that we endeavour to do what God has ordered to be done to serve their religious and life interests. This is a very general concept. It is for this reason that the Prophet required his companions to pledge to him that they act sincerely towards Muslims. Jarīr ibn ‘Abdullāh al-Bajalī narrated: ‘I pledged to the Prophet (peace be upon him) to listen and obey. He instructed me to add “in what I can” and to be sincere to every Muslim’.[1]

The fact is that sincerity will rebound on the person himself. He will reap God’s reward for it. As for God, He is in no need of anyone’s sincerity. 

Implementation

1. Tamīm al-Dārī was a Christian who converted to Islam towards the end of the Prophet’s blessed life. He joined him on some military expeditions. He was devout, offering night worship and reciting the Qur’an. All this was possible for one who was originally a non-Muslim. Therefore, a Muslim should never despair of mending his ways or persuade others to do so, but it needs determination.

2. Shouldering one’s responsibility and doing one’s task faithfully are aspects of true sincerity which is due to God, His Book, Messenger and the leaders and commoners of the Muslim community.

3. Have you exerted your best efforts for God’s sake? Take stock of what you do and remember what duty you owe to God, including believing in Him, abandoning all aspects of associating partners with Him, obeying Him, fulfilling the obligations He has given you such as prayer, and doing all His bidding and refraining from what He has prohibited faithfully, loving Him and submitting to Him with great devotion. 

4. Have you exerted your best efforts for the sake of God’s Book? Review your actions and remember what duty you have towards the Qur’an, including believing in it, reciting it often with proper understanding, calling on people to believe in it and recite it, and to defend it against anyone who distorts its text or meanings. Also included is showing due respect for its sanctity, which means that one should have performed the ablution before holding it, unless one is holding it with a separate lining. It further includes that it is not placed anywhere disrespectful.[2]

5. Have you exerted your best efforts for the sake of God’s Messenger? Review your actions and remember what duty you have towards him, including believing in him, obeying him in whatever he urged, refraining from being presumptuous in dealing with what he said. It also means recognition of what is owed to him of help, support and respect, as well as following his footsteps in the advocacy of God’s message. Further, it includes spreading the knowledge of the Sunnah and defending him in all what he said, showing respect for his companions, acknowledging their rights and loving them. A person’s companions are those who are close to him.

6. Have you exerted your best efforts for the sake of the leaders of the Muslim community, including rulers, scholars and those who are in similar positions of authority? This includes obeying them in what is right, helping them in serving the interests of life and religion, reminding them of what they overlook or do not know, praying to God to keep them following the right way. Sincerity towards them means refraining from lying to them, exaggerating their praise or tempting them to do what is wrong.

7. Have you exerted your best efforts for the sake of the Muslim community generally. This includes advising them of what is good for them, helping them with word and deed in matters of life and religion, reminding the oblivious, educating the ignorant, supporting the needy, covering their faults, helping them to stay safe from harm, securing what benefits them in faith and life, wishing them well in this life and the life to come. It also includes stopping what is harmful for them and loving for them what one loves to have oneself.

8. One aspect of sincerity is to alert a person to an error he might have done. If such an error is committing what is disapproved of by Islam, one should take issue with that, according to the degree of disapproval and the benefit of taking such issue. This should be done, even if it requires putting the matter to the ruler or some other authority, because it comes under sincerity to God, Mighty and Exalted. The guidance provided by the Prophet and his companions is to give advice in private. If a person is advised in public, the advice becomes a matter of rebuke. Hence, al-Fuḍayl ibn ‘Iyāḍ said: ‘A believer keeps the matter private and gives advice, while a transgressor publicizes and rebukes’.[3] 

9. Giving sincere advice to rulers and people in power is required of a person in whatever way they are able to do so. If he is certain that he will come to no harm, he should give such advice. If he fears being harmed as a result, it is sufficient that he should secretly disapprove. If he is unable to give advice, he should not do what others may take as support. To do so is to be dishonest and to encourage their errors. It will spoil his faith. 

10. It is wise to give the advice indirectly. It should be clearly stated only to a person who does not understand it when given indirectly. Moreover, when giving advice, one should not stipulate that it must be accepted. A Muslim gives advice to do his duty. If the addressee acts on his advice, well and good. If not, the adviser will receive his reward from God for having given his Muslim brother sincere advice. 

11. Among the ways of giving sincere advice is to explain which hadiths are authentic and which lack authenticity, and to explain to people the status of narrators, if he has sound knowledge in this subject, showing them who is reliable and who is not. Ahmad ibn Ḥanbal was asked whom he considered better: a person who offers voluntary prayers, fasting and i'tikāf, or one who exposes the followers of deviant ways? He said: A person who volunteers prayers, fasting and i'tikāf benefits himself, while the one who exposes deviation benefits the Muslim community. His work is better[4]. Therefore, scholars and advocates should explain such matters with sincere intention whereby their action is one of sincerity to God and His Messenger.

12. Jarīr ibn ‘Abdullāh used to sell goods. He would tell the buyer of any defect in the article he was buying and give him the choice to buy it or not. Some people said to him that if he continued to do so, he would sell nothing. He said: We have pledged to the Prophet (peace be upon him) that we will give sincere advice to every Muslim. Sincerity and good counsel are not limited to expressing views and giving advice in matters of religion only, but they apply to all matters of life. A worker practices sincerity by doing his job as best as he can; a trader informs his clients of any defects in his merchandise; a doctor does his best to diagnose the condition of his patient and prescribe the most effective medicines; a student should be keen to acquire knowledge and help his fellow students to benefit himself and his community. The same applies to all walks of life.

Al-‘Abbās narrates this hadith which he heard from the Prophet (peace be upon him) giving the following message: 

1. Faith has a fine taste which appeals to all people. The Prophet (peace be upon him) uses the Arabic word dhāqa in reference to faith, even though faith is not material. The Arabic word means ‘taste’, and the Prophet uses it to make his meaning clear. Everyone enjoys food and drink when they have a fine taste. Likewise, a believer feels the effects of faith within himself when faith shapes his life. 

The sweetness of faith is experienced through personal satisfaction, absence of worry and the pleasure of reliance on God. The result of all this is that sin becomes less attractive and easier to avoid and refrain from, while obligations become easier to carry out and implement. A believer is always hopeful of receiving God’s mercy and he accepts whatever happens in his life since it is by God’s will. Such pleasure and happiness cannot be achieved unless certain conditions are fulfilled. 

2. The first condition is ‘to accept God as one’s Lord’. Such acceptance means conviction and satisfaction. It also involves believing in whatever God has told us, and to submit to Him in all religious rulings, and accept with patience, resignation and reassurance all that occurs by His will. 

The acceptance of God as one’s Lord does not mean the mere acknowledgement of God’s existence or His Lordship. Such acknowledgement is an essential requirement of Islam, and it is accepted by many unbelievers. It is a special type of acceptance meant here, namely, to accept that God is the Creator, Master and Legislator. We accept His rulings and legislation, worship and love Him, rely on Him and turn to Him in repentance, fear none by Him in private, feel satisfied with whatever He determines and say nothing that displeases Him.

3. The second condition is to ‘accept Islam as one’s faith’. This means acceptance of Islam as a code of law, doing what it bids us and refraining from what it forbids. It also means choosing Islam in preference to all other religions, making it the principle that determines a Muslim’s life. Thus, a Muslim befriends people or considers them enemies on its basis, and is ready to sacrifice all for his faith.

4. The third condition is to accept Muhammad (peace be upon him) as a Prophet and a Messenger of God. This means complete acknowledgement and belief in his message and acceptance of all commands and prohibitions he has given us as coming from God. Thus, a Muslim accepts this code of law given by the Prophet, submits to it and puts it into practice. Such is the acceptance of the people who love the Prophet and follow him, obey him and stick to his guidance. They love him, yearn to meet him and defend his Sunnah with all their resources. 

This shows that no one really attains to faith unless they combine the three fundamentals of the Islamic faith, namely belief in God, His Messenger and His religion.

Islam defines two types of acceptance. A general acceptance of Islam as a religion, and a special acceptance that also has two types. One is manifested by submission to, and fulfilment of God’s commands and prohibitions, while the other is the resigned acceptance of whatever misfortune, adversity or calamity befalls oneself or one’s family and community. 

Implementation

1. Al-‘Abbās ibn ‘Abd al-Muṭṭalib believed in his nephew, Muhammad (peace be upon him), although he was older than him. He persevered, knowing the enmity of his people. He, thus, showed that wisdom requires that we accept the truth, whether it is stated by one who is young or old, strong or weak, rich or poor. 

2. During the Battle of Ḥunayn, the majority of the Prophet’s companions were in retreat, but al-‘Abbās remained firm, staying with the Prophet (peace be upon him). This proved his firm conviction of Islam and that he really experienced the sweetness of faith. What can be said about a person who is born into a Muslim family, or has been a Muslim for many years, yet he is still in a precarious position in his faith. We must fulfil the meaning of faith and be as God describes:

3. Faith generates a feeling of happiness which may not be felt by someone who has been a believer for some time, because he does not fulfil its requirements or because he does not appreciate how it compares with other situations. Whoever prefers the pleasures of this present life to the sweetness of faith should remind himself of the latter and work hard to achieve the happiness of faith.

4. You will happily accept God as your Lord when you remember that He is the Lord of Grace, the Ever-Merciful, the Mighty, the Wise who knows all, as well as His other attributes which make us realize that what He says is the truth and submit to His commands and prohibitions. All this is further emphasized when we remind ourselves of God’s favours and blessings, whether apparent or inconspicuous, and that what we do not know of His favours, blessing, creation and wisdom in all that are greater than what we know.

5. You will happily accept Islam as your religion when you remember that it is the message of God who is far superior to all others in His knowledge, wisdom, grace and mercy. A wise person knows that the perfection that appears to him in some aspects of the Islamic faith is a good proof that what he does not know is also perfect. 

6. You will happily accept the Prophet (peace be upon him) as God’s Messenger when you remember that he was perfect in every human trait. His knowledge and wisdom were perfect. He was granted God’s support that kept him free of error. You should also remember that he was most caring, compassionate and generous to the Muslim community. Were we to compare him to anyone alive now or at any time in history, he would be infinitely superior to all others. 

7. Full as it is of trials, hardship and calamities, the life of this world becomes a rose garden to a believer who combines belief with submission and acceptance. Hence the wise saying: ‘Acceptance is the garden of this life where those in the know find their comfort’. We will be wise to plant our garden of this life with the hand of acceptance. When a Muslim suffers a calamity or misses out on some good thing or improvement of means, he surrenders himself to God and remembers that nothing befalls anyone of us except what God has determined. Thus we regain serenity, allow no room for despair or regret and do not grieve for what we might have missed.

8. ‘Umar ibn ‘Abd al-‘Azīz used to say in his prayer: ‘My Lord, enable me to accept what You have determined for me, and grant me Your blessing for what You have willed for me, so that I do not wish to hasten what You have delayed nor delay what You have put forward’[1]. 

9. Yaḥyā ibn Mu‘ādh was asked: What does a person need to attain the status of acceptance? He answered: He must establish his relationship with his Lord on four principles. He says to Him: I accept whatever You give me, and I am happy with what You deny me. If You leave me, I shall worship You, and whenever You call me, I respond. We need to question ourselves: do we implement these four principles? When we accomplish a measure of any of them, we attain a measure of acceptance.

1. A rabbi came to see ‘Umar ibn al-Khaṭṭāb. His name was Ka‘b ibn Māti‘, better known by his nickname, Ka‘b al-Aḥbār. He said to ‘Umar that he envied the Muslims a certain Qur’anic verse. The Jews would have loved for a similar verse to have been revealed to them. They would have made the day of its revelation one of celebration and commemoration.

2. In answer to ‘Umar’s question, Ka‘b told him that it is

The Jews noted this verse because they pay attention to religious matters. Needless to say, the revelation of this verse is an occasion of celebration because it states the great news that the religion of Islam has been completed and perfected. This is so because all its legislation, including mandatory punishments and inheritance legislation, have clearly been stated. Also, the idolaters were removed and banned entry into the Sacred Mosque in Makkah; Islam prevailed while polytheism and its adherents were defeated and humiliated; Muslims no longer feared any enemies; and Makkah came under Islam and its rule. Moreover, the religion of Islam was given its final status: there can no longer be any abrogation of its legislation, and no further creed will be given from on high. Islam is the final message from God. Its perfection is further manifest in the fact that there is no contradiction between its texts, nor between it and sound reason or logic. It is a religion that is suitable for humans and jinn, in all places and generations. Its legislation meets the needs of mankind and ensures a life of peace and good order for all. 

Moreover, God bestowed the full measure of His blessings, making His religion prevail and spread throughout the earth, giving people peace and security. God also states that He has chosen Islam as the religion to be followed by mankind. It will never be abrogated or superseded by any other religion. 

3. ‘Umar tells Ka‘b al-Aḥbār that Muslims attach greater importance to divine revelation than the Jews. We know the time when this verse was revealed and the place of its revelation. Both are marked by us. It was revealed to the Prophet (peace be upon him) when he was in attendance at Arafat during his hajj, and the day was Friday. As such, the occasion marked two Eids at the same time: the weekly one, which is Friday, and the Day of Arafat. The Prophet (peace be upon him) said: ‘The Day of Arafat, the Day of Sacrifice and the Tashrīq days are the time of Eid and celebration for us, Muslims. They are days of eating and drinking’[1].

Implementation

1. The enemies of Islam study it carefully, searching for points of ambiguity in order to raise doubts about it. Every scholar should be ready to defend Islam and refute the doubts they raise. 

2. Muslims should not be deceived by unbelievers’ apparent cordiality towards them. They harbour strong grudges against Muslims for what God has given them. 

3. Non-Muslims envy us the revelations God has given us, yet many Muslims neglect its recitation and make no attempt to understand its meanings. 

4. Every Muslim should know that Islam is a complete and perfect religion that is free from defects. There is no internal contradiction in its texts, nor between its texts and sound logic and reason. Anyone who feels confused about something should refer to scholars who will be able to sort it out for him, clarifying any imagined or perceived contradiction. 

5. The Eids are not determined by personal view or occasion. They are determined by religious text. A Muslim should not mark any of the occasions celebrated by other communities. 

6. Every Muslim should be proud of his faith, and learn about it. He should not allow anyone to let him appear as one whose religion is unknown, or as one who does not understand his own faith.

1. The Prophet (peace be upon him) tells us that faith is like a tree with branches. Some of these are higher and more important than others. He mentions that there are seventy-odd branches. The Arabic word biḍ‘, translated in the text of the hadith as ‘something’, refers to a figure ranging from three to nine. Thus, the text of the hadith means that faith is between seventy-three and seventy-nine branches. 

The hadith mentions that faith is ‘seventy-something, or sixty-something’ branches. This is the narrator’s doubt. That different reports give different figures should be overlooked, because the important point is that there are many branches of faith. Some scholars have tried to establish what these branches are, identifying the good deeds mentioned in the Qur’an and the Sunnah, but their conclusions are only good estimates. 

2. The Prophet (peace be upon him) then explains that the best of these is the conviction that there is no deity other than God. This is not a mere verbal expression. It should be a conviction based on knowledge, sincerity, love obedience and commitment, as well as rejection of any belief in anything other than God, the Exalted, and steering away from associating partners with God, whether openly or covertly. 

This is the essence of faith. None of its other branches is acceptable unless this one is firstly and firmly established.

3. The least in importance among the branches of faith is the removal from people’s way of anything that may cause them harm, such as thorns, stones, rubbish, nails, wheels or abandoned objects. If we are required to remove harmful objects from people’s way, leaving such harmful objects on people’s way is to be more diligently avoided.

4. The Prophet mentions that modesty is one of the branches of faith. It is a personal trait that encourages good works and avoidance of what is wrong and unbecoming. This may be a personal trait which a person should nurture and retain, or it may be consciously acquired through self-training. Modesty is a feeling which a person recognizes within himself, even if only on some occasions. Its outcome which sums up its significance is to ensure that God does not see you where He has forbidden you to be and does not miss you where He has bidden you to be. 

Modesty is of two types: either natural or acquired through personal effort. It may be obligatory or recommended. Examples of obligatory modesty include feeling shy to be seen by God doing what He has forbidden, and making sure to cover one’s private parts. The recommended type may take the form of diligence in voluntary worship to compensate for falling short in thanking God for His favours.

All this confirms that faith comprises verbal expression, practical action and inner conviction. When we say, ‘there is no deity other than God’, this is a verbal expression of what we believe in. It is followed by what we do in practice to confirm it. The removal of harmful objects from people’s way is a practical action. Modesty is something that is placed within oneself but its practical effects are seen through action. 

Implementation

1. Abu Hurayrah was a companion of the Prophet (peace be upon him) and a distinguished scholar. He became governor of some important cities in the Muslim state. Nevertheless, he combined humility and soft-heartedness with voluntary worship. Do we show the necessary humility as we enjoy what God has given us of knowledge, position or wealth?

2. Faith is the most important thing, and it is what God requires of His creation. However, it is broad, having many branches. We should learn these and should work diligently to improve ourselves doing what God requires of us in the areas marked by these branches. We must not limit ourselves to some branches and ignore others. 

3. Some people criticize others for neglecting some branches of faith, forgetting that they themselves may neglect other branches. Some people are keen to do well in some acts of worship, such as prayers and fasting, but they neglect others, such as good manners and attending to the needs of their families. Some may place their emphasis on good manners and ignore the duty of enjoining what is right and forbidding what is evil. All this should make us more gentle with others and take stock of our own action according to the standards of divine law.

4. Faith has different grades, with some lower than others. All these grades are parts of the faith which is loved by God, but we should not focus on the lower grades, neglecting the higher ones. There are more than seventy grades between the highest and the lowest. Hence, our effort and financial contribution in regard to the top grade is more important and more rewarding. Therefore, we need scholars so that we learn more of the Qur’an and the Sunnah so as to become fully aware of the priorities of faith. 

5. The best of all branches of faith is the declaration: ‘there is no deity other than God’. We, therefore, need to learn its meaning fully and how to make it a full reality in our lives. We must say it with hearts full of love and submission, ready to accept all that it requires of us in belief, verbal declaration and action. 

6. Removal of harm from people’s way may involve different types of action in people’s daily life, including the removal of what may cause harm to people or vehicles, such as stones, nails, pieces of tyres, etc. whether one takes action to remove it oneself or speaks to the responsible authority to remove it. 

7. Since the removal of harm from people’s way and other places is a part of faith, then to refrain from placing such harm is a good action, while harming people with any type of object is a bad deed. Harm is a general word which may include what is physical and what is abstract. It, thus, includes things like throwing away tins and what is left in them, disturbing noises, foul smells, driving with no consideration to other road users, wrongful parking, etc. Moreover, since the presence of harmful objects in people’s way is unacceptable, then by contrast, it is recommended to make things easier for people on their way, such as placing ways for relaxation at intervals, such as a canopy or an umbrella, or services stations on highways. The following hadith illustrates this meaning, as the Prophet (peace be upon him) says to his companions. ‘Beware of sitting by the roadside.’ They said: ‘Messenger of God! We cannot dispense with our sitting places, as we sit to talk together.’ He said: ‘Since you refuse, you must give the road its due right.’ They asked: ‘What is its right?’ He said: ‘To lower one’s gaze, refrain from what causes harm to anyone, return greetings, enjoin what is right and forbid what is wrong.’[1]

8. God rewards the removal of harm from people’s way, although people do not live on the road, and they may only pass through rapidly. Needless to say, the removal of harm from places where people meet and stay is more important. Such places include workplaces, schools and places of learning, as well as homes. Cleaning the family home is particularly important because it ensures that members of the family are comfortable. Mosques are even more important, because they are God’s houses which He has ordered to be built. We, therefore, should ensure that this type of good deed is done in our daily lives. 

9. Since the removal of harm from people’s way is an aspect of faith, its removal from people’s hearts is more important. This is accomplished by educating them, removing their doubts and evil thoughts and clearing their anxiety and depression. 

10. Modesty is especially mentioned as a branch of faith because of its effects. It is a trait that encourages many good characteristics and stops bad ones. It may be present in a person’s mind but he does not feel it; and it may weaken and die without this being felt, particularly if it dies out gradually when it is surrounded by many aspects of impudence and vulgarity. Therefore, we should watch this trait within ourselves and nurture it.  

11. Modesty is not a negative action such as being shy at what one might have done. It is a positive trait encouraging doing what is good and refraining from what is bad and evil. A person may feel ashamed of himself in front of God because He has given him knowledge and he has not spread that knowledge, or He has given him wealth and he does not give to charity, or He has given him a facility or easy expression and he does not use them in advocating God’s cause. By contrast, a person may not feel ashamed at exposing what God has ordered to be covered of one’s body, or at openly doing what is forbidden, or betraying a bad characteristic such as cowardice, stinginess or laziness.

12. The best form of modesty is one’s modesty in front of God. To explain this meaning and how it is demonstrated in life, we quote: ‘I recommend you to be ashamed in front of God as you may feel ashamed in front of a pious man of your own people’[2].

1. ‘Imrān ibn Ḥuṣayn visited the Prophet (peace be upon him), but before he entered he tied his camel’s front leg with its back leg so that it would not be loose or run away. 

2. As ‘Imrān was sitting with the Prophet (peace be upon him), a delegation from the Tamīm tribe came in. The Prophet said to them that he had some happy news for them. They would have done well to accept the Prophet’s happy news whatever it might have been. This is particularly true as he intended to give the news that whoever accepts Islam shall not remain forever in Hell, no matter how grave his sins may be.

3. When the Tamīm people heard the happy news they became inclined to request some gain. They said to the Prophet: ‘You have given us happy news; now give us’. The Prophet was displeased with them because they did not show much care for the happy news, but rather hoped for some immediate material gain. The only happy news they understood was such gain. 

4. A little later, the Ash‘arīs, who were Abu Mūsā’s people, came in and the Prophet (peace be upon him) said to them: ‘Accept the happy news, people of Yemen, as the Tamīm people have not’. The people of Tamīm had accepted Islam, but because they were newcomers to Islam, they did not show the proper acceptance of the good news the Prophet wanted to give them. They coupled their acceptance with a request for money. As such, they were in the same position as that of rejecting it. 

5. The people of Yemen were better informed than the Tamīm people. They accepted the happy news without making any conditions or putting forward any requests. The Prophet says: ‘Faith is Yemeni and wisdom is Yemeni’.[1]

6. Having accepted the happy news, they asked the Prophet (peace be upon him) about the universe, or what is seen of God’s creation. Their question did not express what they were actually asking about, but it became apparent through the Prophet’s answer.  

7. The Prophet (peace be upon him) answered their question saying that God existed but there was nothing of the universe we see, including the heavens and earth. This does not preclude that God had created other things. God’s throne was created before that and it existed as appears later in the hadith. God creates what He wills.

8. The Prophet then informs them that God’s throne was on water before He created the heavens and earth.

God’s throne is the highest, greatest and largest of all God’s creation. The word ‘throne’ means the ‘seat of dominion’.

9. The Prophet then explains that God wrote the events that would happen to people and what takes place throughout the universe. This written record is in the Imperishable Tablet. ‘Abdullāh ibn ‘Amr ibn al-‘Āṣ said: I heard God’s Messenger (peace be upon him) say: ‘God recorded the destiny of His creation fifty thousand years before He created the heavens and earth. He said: His throne rested on water’.[2]  

10. The Prophet then tells us that God Almighty created the universe after He had created water and the throne, and that He recorded the destiny of His creation in the Imperishable Tablet. God gives us some information about the creation of the heavens and the earth. He says: ‘Say:

11. Someone then told ‘Imrān that his she-camel had broken loose and gone. He went out to look for her, but she was not to be seen. Something like a mirage prevented him from seeing her.

12. ‘Imrān regretted having left God’s Messenger without listening to the rest of the Prophet’s hadith.

Implementation 

1. ‘Imrān ibn Ḥuṣayn tied his she-camel at the door of the Prophet’s mosque. This is what is required to rely on God, the Exalted. We should always take the necessary measures and then rely on God’s care. In this way, ‘Imrān did not just leave the camel loose and say that he relied on God.

2. The Prophet (peace be upon him) liked to give his companions some happy news. It is good to add all types of good news when one speaks to other people. One may highlight the happy news of what God has prepared for people of faith and perseverance when they encounter adversity. They will experience a taste of heaven in this life and will be in Heaven in the life to come. Another happy news is that distress and worries will certainly disappear. Teachers and scholars must not limit their discourse to explaining Fiqh rulings in different matters, but rather need to add what appeals to people’s hearts.

3. Success in the life to come cannot be matched by any other success. This explains why the Prophet disliked the Tamīm people’s attitude when they were not content to have the happy news but requested some gifts. We lose much when we look for reward in this life and pray for the luxuries of this world, ignoring the life to come and its far greater world.

4. It is important not to be too shy in asking about anything related to religion, whether it relates to its rulings of what is lawful and what is unlawful, or about what happens on the Day of Judgement or about the accounts of past communities.

5. Expect much good from your Lord, for He is the One who is able to give you all that you wish for. We should always be mindful that the One who has created this vast universe and holds it in His hand is able to answer prayers.

6. Since God, Mighty and Exalted, wrote what would happen to people before He even created the heavens and earth, it is not right for anyone to lament any good thing he has missed or to worry about some evil he may encounter. Anyone who does so expresses displeasure with God’s will. 

7.  ‘Imrān ibn Ḥuṣayn regretted having left during the Prophet’s hadith in order to look for his camel. This shows that learning about Islam and understanding its principles and details is better than being occupied with worldly matters, however important these may be. It would be wrong for anyone to ignore this excellent accomplishment. 

The Prophet (peace be upon him) narrates a qudsī hadith, which means that it is the word of God. It is different from the Qur’an in so far as its meaning comes from God, but is expressed in the Prophet’s own words. The Qur’an, on the other hand, is God’s word and meaning.

1. God calls on mankind with an address of mercy, as He attaches them to Himself, saying: ‘My servants’. He tells them that He has forbidden Himself injustice, although He is able to inflict it. He says of Himself:

The entire universe is His own dominion, and He is the Creator who controls everything. Yet, He does not wrong anyone in any way. This is stated as preliminary to making it clear that He has forbidden injustice among people. In essence, then, it is forbidden for everyone to be unjust to anyone else.

Injustice means departure from what is right, replacing it by something else. God has forbidden idolatry and the association of partners with Him, describing it as ‘gross injustice’. Every type of injustice among humans, whether related to life, property or honour, is very strictly forbidden, even if it involves something very trivial.

He further commands that justice should be extended even to those who are hostile to us. He says:

2. God again calls on His servants, telling them that all creation are going astray except those to whom He has explained the truth and enabled them to embrace it. All of them are born knowing nothing. Given that his abilities are finite, man cannot be absolutely certain that his view is always right, or that he knows everything or that he is able to do anything. People hold different views and ways of thinking. There are many confusing things and conflicting desires. Human intelligence is not sufficient to determine the truth. Many intelligent people have erred. It is God’s guidance that keeps people on the right track. Therefore, God tells people to seek His guidance.[1]

Guidance is not limited to the mere acceptance of Islam. It also includes knowledge of the rulings and laws of Islam and submission to what the Prophet tells us of obligations and prohibitions. Hence

3. Addressing His servants again, God tells them that all creation are hungry except those He feeds. Therefore, they need to seek their food with Him. God can, if He so wishes, make all the food on earth go bad, or keep man in want, or make food inaccessible to him because of illness or detention or some other reason. No human being gets the food they need except by God’s favour. 

4. God further addresses His servants telling them that they all are naked except those whom He clothes. As such, they need to seek clothing from Him. He can, if He so wishes, deny them any clothing. 

Both food and clothing are two types of provision from Him. All God’s creation are in need of God and what He provides them with, just as much as they are in need of His guidance.

5. In yet another address to His servants, God reminds them of their weakness, as they continue to commit sin day and night. Nevertheless, He forgives them their sins, however numerous. They need to appeal to Him for forgiveness.

The Prophet (peace be upon him) said: ‘God stretches His hand during the night so that the person who did badly the previous day may turn to Him in repentance; and He stretches His hand during the day so that the person who did badly during the previous night may turn to Him in repentance. This will continue until the sun rises from the west’.[2]

6. Again God addresses His servants, telling them that they are powerless in front of Him. They cannot harm Him by their disbelief, or by their power or anything they have, as they are within His kingdom. Nor can they benefit Him by their belief or support. He has no need for them or anything they have or can offer. God then gives even more examples of His being in no need of them or anyone else.

7. God then tells His servants that their worship and obedience is of no benefit to Him. Were all humans and jinn to have the same strength of faith as the Prophet himself, this would not increase God’s kingdom in any way.

8. Again addressing His servants, God tells them that their disobedience and sins do not harm Him in any way. Had their disbelief and sins been at the same level as those of Satan himself, it would not decrease His kingdom in anything.

9. God then describes His great bounty and countless favours which He bestows on His servants. Referring to all creation, from the time when He created the universe up till the Day of Judgement, God says that were they to stand together and each one of them prays to Him for whatever favours that person wants and were God to grant every single one of them their requests, this would not decrease His kingdom in any way. It would not diminish His bounty and blessings. He gives an example of this, citing a small needle being dipped in the sea: would it decrease its water? The same is the case with God’s bounty; it is boundless. 

10. God, Exalted and Glorious, then states that man’s destiny is dependent on his actions. God records our deeds and recompenses us for them. Therefore, whoever finds that God has prepared a good abode for him should praise God for having guided him to faith and facilitated for him doing good. A person who finds otherwise should only blame himself, for what he gets is only the result of his own deeds. 

Implementation :

1. Every Muslim should beware of committing injustice, because it is the worst of sins. We need to understand its meaning so as to guard against unwittingly committing it. Idolatry, which means associating partners with God in what belongs to no one other than Him, is a clear example of injustice. Even if it is only of the type of lesser idolatry, such as by dissimulation and trying to impress people with one’s prayer, knowledge or some other thing. Injustice also means taking away something that belongs to another person without valid justification, such as unfairly punishing an employee by taking away a portion of his salary, parking one’s car in the wrong place, or making a sarcastic remark. A very bad example of injustice is that which one does to oneself, incurring God’s punishment for the mere indulgence in a fleeting forbidden pleasure. 

2. Always think about the different outcomes of whatever you do, remembering always to appeal to God alone for guidance and sustenance. He alone grants these and He loves to hear His servants’ supplication. 

3. Do not limit your supplication to what belongs to the life to come. We are in need of God in every moment. We remain naked and hungry unless He bestows His favours on us. 

4. God created us so that we will obey Him. He has given us the night and the day so that we worship Him in such hours. Yet we often commit sins in broad daylight or under the cover of the night. We should remedy this with constantly praying for God’s forgiveness and increasing our worship, particularly at the two ends of the day.

5.  When you do some good deed, do not consider it a favour you do for God. Nor should you think that it earns you the right to have your prayer answered. It is you who needs God and God is in no need of you or anyone else.

6. Do not grieve or weaken if you see sins being committed, or disbelief spreading. None of this harms God in anyway. Had God so willed, none of this would be committed. We should attend to our duties of worship and give advice to people, but we need not grieve for them. 

7. No one need think that they have asked God too much. Nothing is too great or too precious for God to give.

The Prophet (peace be upon him) said: ‘God’s right hand is full, undiminished by nights’ and days’ spending, overflowing. Have you considered what He has spent ever since He created the heavens and earth? That did not diminish what His right hand holds’.[3]

8. Using similes and metaphors is a very effective way to explain one’s meaning. Consider how the concept of God’s ever-flowing bounty is illustrated through the simile of a needle being dipped into the sea and how much the sea water is decreased as a result. Essentially, we too need to learn how to make things easier for people to understand. 

This is one of the main hadiths that mention or refer to God’s fine names.

1. The Prophet (peace be upon him) states that God, the Exalted, has ninety-nine names. 

Scholars are in agreement that the hadith does not state a total number for the names of God, Mighty and Exalted. The hadith simply mentions that whoever learns these ninety-nine of His names enters Heaven. It is not intended as specifying a total number. God Almighty has countless good names and fine attributes, as mentioned in the Prophet’s supplication: ‘My Lord, I appeal to you by every name that belongs to You, whether You have applied it to Yourself, or revealed it in Your Book, or taught it to anyone of Your creation, or kept it to Yourself’.[1]

2. These names which the Prophet is referring to in this hadith are ‘one hundred minus one’, to confirm that the number is intended, so that no listener or reader will be in doubt. 

3. God, Mighty and Exalted, bestows His favour on His servants by making entry of Heaven the reward for learning these names. That is a great favour indeed and a handsome reward. The learning that ensures such entry has several meanings which are evidenced by the Qur’an and Arabic speech. These include memorization, reciting, acting on what they suggest, understanding through the recitation of the Qur’an in full because it includes all these names. 

Thus, what is meant by the hadith is that admittance into Heaven is secured for any person who believes in God’s ninety-nine names, learns them fully and acts on what they signify and entail. The Prophet (peace be upon him) did not specify these names so that people use their minds to understand the Qur’an and the Sunnah, enjoy searching for these names, attaining their goal and increasing their knowledge of God’s Book and its meaning. The fact that the Prophet did not state these names in detail is similar to the fact that he did not specify the time when supplication is answered on Friday and the timing of the Night of Power. 

4. The Prophet (peace be upon him) then mentions one of God’s great names, which is al-Witr, which means ‘one, single, odd, etc.’ God, Mighty and Exalted, has neither partner nor similar. He loves oneness. Therefore, He prefers good deeds to be in odd numbers. Thus, we have five daily prayers; we perform ablution washing each organ three times, we perform the ṭawāf in seven rounds, while the Tashrīq days are three, and the heavens and earths are seven each.

Implementation

1. Gods bestows His favours on His servants. He tells us what pleases Him when they address Him,

The Prophet (peace be upon him) says that whoever appeals to God by these names enters Heaven. It does not behove any Muslim of sound mind to neglect these names when he or she realizes that God loves to be appealed to by these names and that He has made admittance into Heaven the reward given to those who appeal to Him by them. 

2. Happy is the person who uses his mind, studies God’s Book and the Prophet’s Sunnah to deduce God’s fine names, understands and implements the significance of these names, appeals to Him by them to ensure being admitted into Heaven. 

3. One way to gain a proper learning of these names is to mention them in one’s supplication. Thus, we need to increase our supplication by God’s names and call Him by the names that suit our situation. Thus, we may say, for example: ‘my Lord, the Ever-Merciful, grant me Your mercy; my Lord, the Much-Forgiving, forgive me; my Lord who gives everyone their provisions, grant me my provisions, etc.’

4.  Another aspect of the proper learning of God’s fine names is that one is able to fulfil what is due to them and to conduct one’s behaviour on what they impart. For example, proper learning of God’s name, the Ever-Merciful, includes that the learner hopes to receive God’s mercy and is merciful towards God’s creation, so that their Creator will be merciful to him. Proper learning of God’s name, the Provider, means that one is absolutely certain that God will give him his provisions. It also means that one loves God for the favour He bestows and one does not seek his provisions through what God has forbidden. All provisions are from Him and He gives without reckoning. 

5. If something happens to you, whether a blessing or a calamity, or indeed a matter that requires careful thinking, remember God’s fine names and find out which names apply to your situation and then appeal to God using these names. You will then feel comfort and real reassurance. 

6. Reflect on the meanings of God’s names and consider which of them apply to man such as the Merciful, Generous, Forgiving, Thankful, etc. and try to emulate them in your life. As for those names which apply only to God, such as the All-Great, we should leave those to the One to whom they apply. We should recognize our humility when we reflect on these and fear God. 

7. Take the time to reflect, alone or with your family or friends, on one of God’s fine names. You should think deeply about it and understand its broad significance, and how it works. Refer to reliable books that explain the meanings of God’s fine names, based on what the Prophet (peace be upon him) has explained and what the early leading scholars have illustrated. Never refer to works that are based on mere conjecture.

The Prophet (peace be upon him) addressed the people, and five points of his address speak of God, the Exalted. These are: 

1. The first is that God does not sleep. Sleep is indicative of weakness, and no weakness may affect God or be attributed to Him. A created being needs sleep because of tiredness and fatigue, but none such applies to God. He created the universe without feeling any tiredness.

2. The second statement confirms the first, and the Prophet (peace be upon him) tells us that it is impossible for sleep to affect God. Thus, the first statement means that sleep does not occur to God, while the second means that this is impossible in the first place. It is impossible because sleep involves absence of attention, which is contrary to His awareness of all His creation at all times, and that He holds the heavens in His hand. Were He to sleep, heaven would fall on earth and the system of the universe would become dysfunctional. 

3. The third point states another attribute, namely that He conducts matters fairly. He grants some people abundant sustenance while giving others in scant measure, or He may give some people high position while keeping others in humble positions, but all this He does according to His wisdom and justice. Likewise, He fairly weighs people’s deeds which are presented to Him, elevating the good deeds and rejecting those that are not good.

4. Point number four tells us that all people’s deeds are presented to Him every day. The angels whose task it is to record people’s deeds done during the day present these to God, Mighty and Exalted, before the start of the night, while the deeds done during the night are presented to Him before the start of the day. There is no delay or slackness. The Prophet (peace be upon him) said: ‘Angels take turns in attending you through the night and through the day. They meet together during the Fajr and ‘Aṣr Prayers. Then those who were with you during the night ascend. Their Lord will ask them, yet He knows better than them: How did you leave My servants? They will say: “We left them praying, and they were praying when we joined them”’[1].

5. The fifth point states that God is screened from His creation with a screen of light, while another version suggests that the screen is made of fire.

There is no contradiction between the two versions describing the screen as being of light or fire, because the fire has both qualities of giving light and burning. It is possible that God takes away the quality of burning, giving His screen only the quality of light, while the fire of Hell burns but has no light. By contrast, all lights of our world, whether natural like the sun or manufactured, have both qualities of light and burning.

6. Were God to remove that screen, the beauty and splendour of His face would burn everything that sees God or God sees it. This, in effect, means the burning of all creation. When He revealed Himself to the mountain, which is solid rocks, the mountain went crashing down:

What would happen if God reveals Himself to man?

Implementation

1. The best thing speakers do is to speak about God, the Exalted. It is important, therefore, for our speech to be adorned with mentioning Him, speaking at times about His names and attributes and at others about his commands and prohibitions. Muslims can also speak about the accounts He gives us of former people and their fate, so that we can take heed.

2. God’s attributes are matters beyond our knowledge. We should take them from what God and His Messenger say. We simply take this and limit ourselves to it, even though it may appear little. We believe in these attributes, neither treating them as devoid of meaning nor comparing them to the qualities of created beings. We limit ourselves to God’s own description of Himself:

3. When you go to bed, assign your affairs to God and go to sleep in security. God does not sleep, and sleep does not apply to Him. He is the best of guardians, and of all those who show mercy, He is the Most Merciful. Hence, the Prophet recommends us to say in our supplication as we go to bed: ‘My Lord, I surrender my face to You; I submit myself to You; I place my back under Your protection; in hope and fear of You. There is no refuge and no safety from You except with You’[2].   

4. Always remember that God is near and that He sees all. He does not sleep when an oppressor or watchguard sleeps, allowing some people to be tempted to commit some sin. Nor is He unaware of you when you wake up to spend time in night worship and pray to Him to bestow mercy on You and to grant you of His favours.

5. Be satisfied with what God determines for you, making your sustenance plentiful or scanty, or granting you success or failure, whether in study, business, reputation, job or position. God gives everyone their shares on the basis of His wisdom and justice. Muslims should always be careful to do their best in what pleases God.

6. Everyone should hasten to turn to God in repentance and seek His forgiveness of any error they might have committed, so that repentance is expressed before deeds are presented to God. Remember that the ‘works of the night are presented to Him before the works of the day, and the works of the day before the works of the night’.

7. It is important to do some good every night and day. Dāwūd al-Ṭāʼī said: ‘The night and day are stages at which people stop, one stage after another, until they reach the end of their journey. If you can have at each stage some provisions for what comes next, do so, because the end of your journey is really close. Indeed it is quicker than you think. Equip yourself for your journey and complete what you want of your affairs, because it may all end suddenly’[2].

8. People love beauty in everything, whether it is the beauty of self and qualities. None and nothing is more beautiful than God. His screen is light.

9. Be mindful to surrender yourself to God in all He says and in all His rulings. There are matters which God has determined in His infinite wisdom, but we do not know their reasons. Hence anyone may ask: Why do we not see God in this life of ours? Whoever asks this question does not know that the reason is that we are weak and lack the necessary strength for that. God’s screen is light. Were this screen to be removed, the beauty and light of His face would burn everything that sees God or is seen by Him. 

10. A well-known Arab maxim says: What remains after having known God except diligence in what earns His pleasure?

1. The Prophet (peace be upon him) mentions that God, the Exalted, created the angels from light. The angels are a special creation of God, having gentle bodies made of light and who are able to take different shapes and forms. They have great powers and can travel at great speed. They have been created in very large numbers which are known only to God. He chose this creation so that they would worship Him and execute His will. They do not disobey God in whatever He commands and they do what they are bidden.

2. The Prophet (peace be upon him) then mentions that the jinn, who are another type of creation whom humans do not see, were created from flames of fire.

3. The Prophet further states that God created Adam, the father of mankind, out of what is described in the Qur’an and given in detail in the Sunnah. Thus, the Prophet puts Adam’s creation in a nutshell, referring his audience to the Qur’an and the Sunnah. Indeed Adam’s creation is mentioned on several occasions in the Qur’an. His origin was dust, then water was added to make a sticky clay of it. It was left until it became black and smelly, referred to in the Qur’an as ‘black mud’. It was then exposed to fire until it dried and became like pottery.

The Prophet also mentions that God, Mighty and Exalted, took several handfuls from the soil of the earth to create Adam. Hence, humans have different races and characters. Abu Mūsā al-Ash‘arī narrated that God’s Messenger (peace be upon him) said: ‘God created Adam from a handful He took from all parts of the earth. Hence, Adam’s offspring reflect the whole of the earth: they include red, white and black people and those in between. Among them are those who are easy-going, hard, good and evil’[1]. Moreover, there were various types that made up the creation of man: Adam’s creation was unlike the way Eve was created, and Jesus’ creation was different from the creation of either Adam or Eve. These three were created differently from the rest of mankind.

Implementation

1. Believing in the angels and the jinn is part of believing in what is beyond our faculties of perception. An important result of believing in God and His Messenger is to believe them in what they tell us of such matters.

 Having thus believed, a Muslim does not need further studies and research to prove the existence of the angels and the jinn. He believes the information stated by God, as numerous and valid evidence confirm that whatever He says or His Messenger says is absolutely right.  

2. This hadith gives us an impression of God’s infinite power, as He has created three types of creation from three totally different materials, each of which has its own qualities. Reflection on God’s work strengthens belief and our sense of fearing God. Hence, many verses in the Qur’an call on people to reflect on His creation.

3. God makes clear that the angels are honourable, having created them from light. This requires us to love and honour them. A Muslim should refrain from whatever is contrary to this, such as keeping a dog or statues in one’s home, because the angels do not enter such a house. Furthermore, a Muslim should never persist in sin, knowing that the angels record his deeds.

4. Both teachers and advocates of Islam should speak in detail about what people do not know, and keep short what they know, see and has become common knowledge. To speak at length on the latter makes one’s discourse of little benefit.

1. ‘Āʼishah reports that the first revelation given to God’s Messenger (peace be upon him) was in the form of having true dreams. He would see something in his dream and then it would occur in real life just as he saw in the dream. It was absolutely clear like daylight. His dreams were nothing like confused images or medley of dreams people normally see while asleep. All his dreams came true, as though they were the prelude of something very serious. 

It is confirmed that revelation started with such early good signs, including the true dreams he saw, his hearing little stones in Makkah glorifying God and this happening before he received his message, and a stone greeting him calling him prophet, etc. All this was to prepare him for what was soon to come, and such that he would be ready for some great event that would occur to him. Thus, he would not be surprised by the angel in a way that would be too difficult for other human beings. Indeed, the angel came to him when he had enough early signs to reassure him.[1]

2. Next he came to like seclusion. He felt comfortable being alone, away from people’s society. Such seclusion may be a very good way of discarding the concerns of life. It helps to give a person clear thinking and refined manners.

3. The Prophet (peace be upon him) started to spend many nights in a cave in Mount Ḥirāʼ in Makkah, where he spent his time in devotion. He would go to this cave taking with him food that was enough for a few days. When his supply of food was exhausted, he would go back home and collect a fresh supply for a similar number of days.

4. As God’s Messenger (peace be upon him) was once in such devotion, he was given clear revelations. The Angel Gabriel, who was entrusted with bringing God’s revelations to prophets, came to him and said:

5. When the Prophet gave him this answer, he held him tight until he was exhausted, then released him and said again:

These five short verses were the first of the Qur’an to be revealed to the Prophet (peace be upon him).

6. The Prophet (peace be upon him) then went back to Khadījah, his wife, feeling scared and his heart beating fast out of fear. He entered his home and asked his wife to cover him. When a person experiences a feeling of fear, he feels very cold, particularly in his limbs and joints. She covered and wrapped him until he calmed down and his fear subsided.

7. He then told his wife what happened to him at the cave. He expressed his feeling, saying: ‘I feared for myself’. He meant that he felt his heart might burst out of fear as he beheld the angel.

8. Khadījah reassured him, saying that God would never cause him harm, and that what happened to him could not be bad or something done by a devil. Good deeds protect a person from evil. She went on and outlined his principal good characteristics. 

9. He maintained good relations with his relatives, visiting them and enquiring after them.

10. He helped whoever needed assistance, such as weak people, orphans and others.

11. He was generous with his money, giving to those who were in need.

12. He was hospitable to his guests, serving them with food and drink.

13. He helped people who suffered some calamity through no fault of theirs. Such help should not be extended to people whose calamity is the result of their disobedience of God and indulgence in what He has forbidden. 

14. Khadījah then took him to her cousin, Waraqah ibn Nawfal, who had abandoned idolatry and embraced Christianity. He knew both the Torah and the Gospel, and he learnt writing and was proficient in Hebrew. He could write the Gospel in Hebrew. Waraqah was by this time very advanced in age, and he had lost his eyesight. 

15. When the Prophet (peace be upon him) related to Waraqah what he saw, the latter told him that he saw the trusted angel whom God sent to Moses, meaning Gabriel (peace be upon him). Waraqah gave Gabriel this description because he was the only angel entrusted with delivering God’s revelations. Thus, Waraqah’s explanation meant that Muhammad (peace be upon him) became a prophet sent to his people in the same way as Moses was a prophet sent to the Children of Israel. 

16. Waraqah also told the Prophet (peace be upon him) that his people would deny him and show him determined opposition and hostility until they drove him out of his hometown. Waraqah lamented his gone youth and wished that he would be alive and strong at the time so that he could defend the Prophet and fight alongside him. 

17. The Prophet (peace be upon him) was surprised with what Waraqah said and felt it very strange that his people would drive him out when he was calling on them to believe in God’s oneness and to save themselves from God’s punishment. He felt it strange that they should resort to such a measure when they were well aware of his truthfulness and honesty. Waraqah informed him that this was the case with all prophets. Every prophet was met with hostility and enmity. 

18. Waraqah then told him that should he be alive when Muhammad’s prophethood was known and his faith was attracting followers – and perhaps he meant when his people would go to extremes in denying him and then driving him away – he himself would support him. He promised him full and clear support, giving him clear argument confirming the truth of his prophethood.

19. However, Waraqah died soon afterwards, and there was a lull in revelations. 

Implementation:

1. The Prophet (peace be upon him) married ‘Āʼishah when she was young. When these verses were revealed to him:

He started with ‘Ā‘ishah and told her to consult her parents. She refused and said: ‘Messenger of God, would I consult my parents concerning you? I definitely choose God, His Messenger and the life of the Hereafter’.[2] She was still young at the time. However, in choosing God and His Messenger, she provides a good example for us to follow.

2.‘Āʼishah narrated this hadith which outlines the merits of Khadījah, concerning whom she had said: ‘I was never jealous of any of his wives as much as I was jealous of Khadījah’.[3] Jealousy is a natural feeling for women generally, but ‘Āʼishah’s jealousy did not prevent her from narrating this hadith. It does not behove any person to conceal or deny someone else’s merit or right because he is his competitor or rival, whether in work or life generally. 

3. That Gabriel pressed the Prophet hard and said to him, ‘Read’, several times shows that it is desirable to repeat something that is important for the listener to understand, and to start with something that will remove any distraction and help to focus the listener’s attention. This is very useful for advocates, teachers and educators generally. They should try to remove whatever may cause their audience to be distracted. 

4. When the Prophet (peace be upon him) returned home and met his wife, feeling scared at what had happened, he told her to cover him. However, she did not panic and was not at a loss. She did not bother him by asking what had happened. Instead, she was quick to cover him and ensure that he regained calmness. She neither showed disbelief nor doubted his sanity. On the contrary, she believed him and reassured him that a person with his fine qualities would never be disgraced by God. She used very affirmative words, such as ‘No, by God; never’. She reassured him, citing his good qualities. She took a further step, taking him to her cousin who would give him a good explanation of what he had experienced. She was then the first person to believe in him. She was the perfect example of a good wife who helps her husband and comforts him in the face of life’s problems and burdens.

5. Wise and intelligent, Khadījah realized that it is the pattern of God’s action in life that He helps a person who helps other people. He would not cause disgrace to such a person. Therefore, one should not withhold one’s effort, money, time or ideas from others. Do your good deeds with an open heart, dedicating them for God’s sake, and do them in your time of ease, so that God will help you when you encounter difficulty. 

6. Try to emulate those fine qualities of the one who was the best of mankind. These deeds were not something that was done once or on the odd occasion. They were consistent practices that became his natural qualities. These qualities then that we should seek to emulate are: kindness to relatives demonstrated by visits, enquiries, help and similar fine gestures; a willingness to help those in need, whether because of their physical weakness or lack of experience; financial help to needy people or helping them to gain some means of income; hospitality to guests at home or the place of work, and supporting whoever is suffering a calamity. 

7. The rule is to avoid praising people in their presence, because such praise may lead to conceit or a negative change of motive. However, Khadījah’s action shows that it is permissible for a Muslim to praise someone in his presence for some good reason, such as giving that person encouragement when facing a difficulty, or highlighting the fact that he will gain reward for perseverance during times of hardship, etc. This is particularly relevant if the one saying such praise knows that such praise will not cause the praised one to think too highly of himself.

8. Waraqah said to the Prophet (peace be upon him): ‘No man has ever preached a message like yours and was not met with enmity’. This makes it clear that people’s opposition to religious people and advocates of faith is not a new trend. Indeed, it has always been the pattern. Prophets and people who followed their example in advocating the divine message suffered such enmity. No advocate of Islam should stop his work because he faces strong opposition. 

9. The Prophet (peace be upon him) used to love attending to worship in seclusion, when he would not be bothered by worldly desires or concerns. Seclusion is beneficial at times, provided that it does not involve negligence of other people’s dues and interests. A Muslim should not abandon his work or other affairs to go into seclusion, as done by followers of some deviant creeds, or devote his seclusion to some devotion which is not a proper act of worship.

1. The Prophet (peace be upon him) states that he is the closest of all people to Jesus, son of Mary, in both this present life and the life to come. Of all prophets, he only mentions Jesus in this context, and this is for several reasons. One reason is that no other prophet was sent in the intervening period between the two. Moreover, Jesus highlighted the news of the prophethood of Muhammad (peace be upon both of them), preparing his followers for Muhammad’s message.

Moreover, Jesus will return at the end of time and he will follow Prophet Muhammad and judge according to the Islamic message. He will fight the Impostor leading an army of Muslims.

2. The Prophet (peace be upon him) likens the relationship between prophets as that of siblings having the same father, but different mothers. Their religion, which is the same, is like the one father of them all, but their codes of law differ, as their mothers are different.

This religion which brings them together is Islam, i.e. self-surrender to God, the One and only God, and obeying Him.

All prophets urged people to accept Islam and they affiliated themselves to it because in essence, Islam is submission to God in all that He commands and tells. As for legislative details, what was given to different prophets varied.

3. In the version related by Muslim, the Prophet (peace be upon him) explains his closeness to Jesus, son of Mary, as the fact that no other prophet intervened between them. Thus, Jesus was the one who brought the news of the imminent message of Prophet Muhammad (peace be upon him), so that people would be ready to receive him.   

Implementation:

1. If you wish to explain important things to your children, students or other people, it is useful to use similes, particularly those that are well known. Alternatively, you may look for the closest similarity to what you are highlighting. Such usage makes your point easier to understand and absorb. In this hadith, the Prophet likens the relationship between prophets to that of siblings who have different mothers but the same father.

2. The Prophet (peace be upon him) explained the close relationship between him and Prophet Jesus by the facts that the essence of their religions is the same and that he was Jesus’ successor in the line of prophethood. It is important in matters that are not readily apparent that when a person is giving some order to children, students, employees, etc. that the reasons for so doing are explained. Thus, the recipient knows the purpose and is ready to comply.

3. When you realize that you belong to a nation and its history, remember that your history extends to all prophets. They are all the brothers of the Prophet you believe in and follow. Thus, you feel a warm relationship with them and you love them.

It is especially helpful to follow their guidance and study their history with your family and friends.

4. God’s oneness is the essential principle parents, advocates of Islam, teachers and those who carry out social projects should make their top priority. It is the central belief all prophets preached. Everyone should learn what faith entails, discuss its details, promote it and give examples of what is involved.

5. The close relationship between prophets, as they are siblings, is a particularly beautiful one. We should try to develop close relationships with our brethren in faith, particularly those of them who are closer to us, such as our relatives and colleagues. 

6. One useful approach of advocacy, particularly in the case of Christians, is to remind them of the brotherhood of prophets and that the closest person to Jesus is Muhammad (peace be upon them both). Both delivered clear and practical guidance given by God Almighty.

Islam is based on the declaration: ‘I bear witness that there is no deity other than God and that Muhammad is God’s Messenger’. The more we know of the Prophet (peace be upon him) the better we believe in him, because he had the most sublime character and he did us the greatest favour of all. In this hadith, Ibn ‘Abbās tells us of the most important points in God’s Messenger’s life.

1. The Angel Gabriel brought the Prophet his first revelations and the command to deliver God’s message when he had attained forty years of age. This means that the Prophet was born in Year 53 BH (i.e. before the hijrah or migration), 570 CE. That year is called the Year of the Elephant. He received his first revelations and became God’s Messenger in Year 13 BH, 609 CE. God chose Makkah to be the birthplace and residence of His Messenger. He was the descendent of a noble lineage. His father was ‘Abdullāh ibn ‘Abd al-Muṭṭalib of the Hāshim branch of the Quraysh tribe, and his mother was Aminah bint Wahb ibn ‘Abd Manāf ibn Zuhrah of the Quraysh. Thus, he had the noblest line of descent among the Arabs. He said: ‘God chose Kinānah from among Ishmael’s descendants, then chose the Quraysh from Kinānah, then from the Quraysh He chose Banī Hāshim, and He chose me from Banī Hāshim’.[1] His father died before the Prophet was born, and as such he was an orphan [2] at birth. He lived with his mother, but she died when he was a six-year-old child. He continued to live under the care of his grandfather, but his grandfather died when Muhammad was eight years old. He was then looked after by his uncle Abu Ṭālib.The Prophet (peace be upon him) lived in Makkah for forty years, being reared by God and prepared for the task for which he was chosen.

He lived among his people and was renowned for his fine manners and morality. He took part in every good thing and stayed away from every evil. The Prophet (peace be upon him) married Khadījah bint Khuwaylid who gave him six children. These were al-Qāsim, ‘Abdullāh, Zaynab, Ruqayyah, Umm Kulthūm and Fāṭimah. His only other child was born to him by Maria, a Copt, when he was in Madinah. Gabriel came to him for the first time when he was in seclusion at Cave Ḥirāʼ and gave him God’s first revelations:

He undertook his full responsibilities as a Messenger of God.

2. The Prophet lived in Makkah for thirteen years receiving revelations and calling on people to believe. He was met with an hostile reception and various forms of harm. Those who believed in him were also subjected to torture and various forms of hostility. When this became unbearable, the Prophet told his companions to migrate to Abyssinia where they could find safety. This took place in the fifth year of the start of his prophethood. They migrated more than once. The Prophet himself stayed on in Makkah. God gave him the support of his uncle Abu Ṭālib and his wife Khadījah, but both of them died in Year 10 of prophethood. He travelled to Taif, looking for support for his faith, and he spoke to people during the pilgrimage season and at other times, but he always faced negative responses. 

3. When the Prophet (peace be upon him) completed thirteen years in Makkah, God chose Madinah as the place to which he migrated, accompanied by Abu Bakr. Many of his companions migrated to Madinah before him and others who were able to migrate followed him. He stayed in Madinah ten years advocating his message, striving for God’s cause and looking after his community. As this period came to a close, God had perfected His blessing on His Messenger and people had embraced the divine faith in their thousands.

4. Ibn ‘Abbās then states that the Prophet was sixty-three when he passed away, having spent his last twenty-three years advocating his message, thirteen of which were in Makkah and ten in Madinah. He passed away in his wife, ‘Āʼishah’s, apartment on Monday, 12 Rabī‘ I, in Year 11 AH, 632 CE.

Implementation:

1. Be certain of God’s Lordship and His mercy, and seek His help. The Prophet (peace be upon him) was an orphan when he was born, and his mother and grandfather died when he was still a young child. He was looked after by his uncle who was poor and had a large a family. In many cases, such an orphan feels deprived and suffers lack of care, but God determines all affairs. Hence, this orphan child became the most honourable of mankind. Therefore, no one should ever despair of receiving God’s grace, no matter how difficult one’s circumstances are. Everyone must be confident that it is God who determines all affairs and He only needs to say to anything, ‘Be’, for it to become a reality.

2. The Prophet (peace be upon him) remained in Makkah for thirteen years advocating his message, calling on people in the market and meeting places to believe in God. He never tired or despaired of ultimately persuading his people to accept Islam. He was not troubled by his people’s rejection and false accusations. On the contrary, he maintained his gentle address, treated his people with kindness and compassion, prayed to God to guide them to the truth. He also helped with people’s needs, such as safekeeping their valuables for them. He did not panic when his uncle who supported and protected him passed away, nor when his loving wife, Khadījah, who comforted him and supported him physically and financially, died shortly afterwards. In all this, he provides the best example to follow for advocates of God’s message, scholars and preachers: they should always be patient when they encounter adversity. They should remember that whatever they may endure, it is much less than what he endured for God’s cause. 

3. When God commanded His Messenger (peace be upon him) to migrate, he did not grief at departing his hometown and his people. He obeyed God’s command, even though it was hard for him. Such is the attitude of every believer towards any hardship he is called upon to endure for God’s sake. 

4. Migration may provide an ample opportunity. Migration need not be from one country to another; it may be to take up a job in an environment that is more likely to please God. 

5. The Prophet’s life witnessed different stages and circumstances, varying between ease and hardship, poverty and good means, war and peace, secrecy and publicity, weakness and power, etc. Thus, it comprised all situations of human life and provided a perfect example to emulate, with acceptance of God’s will. 

6. Death is inevitable and applies to even the most noble of people and those endowed with the best minds, strength and health. It also applies to one who continuously prays for safety from all ills, and to one who extends best benefit to all people. May God grant peace and blessings to Prophet Muhammad who combined all good qualities. Therefore, no rational person should overlook the fact that we will all die. No one should panic at the death of a close relative, a loved person, a scholar or reformer.

7. Ḥassān ibn Thābit was a fine poet and a companion of the Prophet. In his poetry, he praised his people, the Anṣār, for supporting the Prophet, welcoming him in their city and fighting against his enemies who tried to suppress the message of Islam. The Anṣār were distinguished as the most welcoming people who extended exemplary generosity towards the Muhājirīn who migrated to join them in their city. 

1. The Prophet (peace be upon him) warns his community against following their own whims in religious matters. He sets the example of a man who is bereft of knowledge, turning away from scholars and their circles, preferring a life of comfort and laziness, reclining on his couch and giving a blanket verdict on religion. He says: the Qur’an is enough for us as it sets God’s commandments and prohibitions. Whatever is stated as permissible in the Qur’an is lawful and permissible, and whatever is stated as forbidden is certainly prohibited. 

This has taken place in the Muslim community, with the emergence of al-Khawarij, the Shia, the ones who reject everything other than the Qur’an, the secularists and similar groups. These stick to the Qur’an and its apparent meaning, refusing to consider the Prophet’s Sunnah. In their ignorance, they refuse to implement authentic hadiths and turn away in blind arrogance. 

2. The Prophet (peace be upon him) criticizes their attitude. He states that the Prophet’s orders and prohibitions are binding on Muslims and must be obeyed in the same way as God’s orders and prohibitions. He does not speak out of his own fancy. Far from him. His Sunnah is part of the faith and must be implemented,

 3. The Prophet (peace be upon him) states that God, Exalted and Mighty, has given him the Qur’an, revealed to him through the Angel Gabriel. It is God’s Book whose recitation is an act of worship, and which has been transmitted in the highest and most authentic way. It is an eternal challenge, and this challenge applies to every surah of the Qur’an. The Prophet further states that God has given him the Sunnah, which explains the Qur’an and gives details of its rulings and teachings.

Thus, God describes the Sunnah as ‘the reminder’, and He tells us that He has revealed it to His Messenger.

The Sunnah is distinguished by the fact that it sets out rulings that the Qur’an does not mention. These include the prohibition of wearing gold by men, the choice available to buyer and seller in commercial transactions, the prohibition of marrying a woman and her aunt, paternal or maternal, at the same time, the prohibition of eating donkey meat, the permissibility of eating dead fish and locusts, etc. 

None of these rulings is given by the Prophet’s own decision. They are stated as revelation sent down to the Prophet (peace be upon him). The difference is that the Qur’an is revelation in word and meaning, while the Sunnah is revelation in meaning only, and the Prophet expresses this meaning in his own words.

Implementation

1. Learning about religion is necessary for every Muslim. Therefore, turning away from it and refusing to listen to scholars as they explain religious matters is an attitude of arrogance. It is the cause behind the emergence of deviant creeds. 

2. The Prophet (peace be upon him) has warned against turning away from his Sunnah. Every Muslim should heed this warning.

3. This hadith implies a strong reproach to those who reject the Sunnah, claiming to adhere to the Qur’an only. Needless to say, the reproach is even stronger in the case of those who place reason ahead of the Prophet’s hadiths. When such a person is informed of an authentic hadith, he claims that he need not implement it as he has a different view on its subject matter. 

4. No Muslim may take a complacent attitude about what the Prophet (peace be upon him) prohibits or commands. His prohibition has the same force as a prohibition by God, and incurs the same punishment for its violation. Besides, denying the Prophet’s legislation incurs its own consequences. 

5. Rejecting what the Prophet’s says means rejecting what God says and refusing to obey His commandments. Every Muslim should beware of doing so.

6. Like the Qur’an, the Sunnah is divine revelation. Whatever is authentically stated of the Sunnah is binding on us to believe in and implement. 

7. How can a person claim to believe in the Prophet and refuse to follow him?

8. It is not a condition that an authentic hadith should set exactly the same limits as the Qur’an. Many statements by the Prophet add details to what is in the Qur’an. When a hadith is authentic and attributed to the Prophet, it must be implemented. 

9. Had it been the case that it is not obligatory to obey the Prophet in what is additional to the Qur’an, then the order to obey him becomes superfluous. If our duty is to obey him only in what is the same as the Qur’an, but not what is beyond it, then there would be no specific order to obey him.

1. The Prophet (peace be upon him) states an oath emphasizing a very serious matter, saying: By God, who holds my soul in His hand and who will give me life or cause my death by His will. 

2. The purport of the oath is that belief in his message is obligatory to all those who receive the Prophet’s message. This applies to every individual belonging to the nations addressed by his message, namely, mankind and the jinn, Arabs and non-Arabs, from his own generation and all succeeding generations, up to the Day of Judgement. 

Receiving the message means that the individual understands that Muhammad (peace be upon him) declared that he was a messenger of God, calling on people to believe in God’s oneness and prohibiting the association of partners with Him, explaining all this. This applies to everyone who receives the message, whether they are convinced of the same or not. It is sufficient for the obligation to be binding on any person that such a person receives a proper understanding of the existence of such a messenger. A person who does not receive the message correctly is not one whom we consider to have such an obligation.

3. The Prophet (peace be upon him) mentions the Jews and Christians in particular because they are the ones who are best aware of the Prophet (peace be upon him). They were foretold about his prophethood. Moreover, mentioning them in particular shows that nothing is acceptable as a substitute to believing in Prophet Muhammad’s message, not even the claim that a person follows a divine religion. Needless to say, this applies more clearly to polytheists and atheists. The hadith thus provides evidence confirming that the message of Islam supersedes all earlier messages. 

4. All those who receive the message of Prophet Muhammad (peace be upon him) and who are rational adults, yet die unbelievers, having refused to believe in him and the message he delivered from God, will be among the permanent dwellers of Hell. They will not benefit by any good deed they do, or by anything such as line of descent, nobility or position.

Implementation:

1. Abu Hurayrah travelled a very long distance from his place of residence to migrate and join the Prophet (peace be upon him), even though it would have been good enough for him to embrace Islam and continue to live with his own people in his own town. He became the Prophet’s companion who narrated the largest number of hadiths, despite the fact that he was a relative latecomer to Islam. We should learn from his example how much we can give for God’s sake, and how close we are to the Prophet’s Sunnah, which is his heritage. 

2. Let us give due importance to the question of faith and accept what God’s Messenger (peace be upon him) says, whether it coincides with what we desire or not. In this hadith, he swears by the One who controls his own life and death to confirm a certain principle of faith. 

3. Whoever has a Jewish or Christian relative or friend should do that person a favour, calling on him gently to accept Islam, because continuing with his own religion will not benefit him on the Day of Judgement. If he accepts Islam, both he and the one who calls on him to do so receive double rewards. The Prophet (peace be upon him) says: ‘Three categories of people are given double reward: a person who belonged to the people of earlier revelations and believed in his prophet, but lived to the time of Prophet [Muhammad (peace be upon him)] and believed in him and followed him. He has double reward…’.[1]

4. A Muslim should be more proud of his faith than anyone else. People may take pride in their cultures, civilizations or faith, but the followers of all other faiths will end up losers unless they follow Islam, if they receive its message. We praise and thank God for having made us Muslims and guided us to the truth, although people hold great differences about it. 

5. The greatest act of mercy is that a person endeavours to save himself, his family and other people from everlasting punishment. The point is that no one will enter Heaven until they believe in Prophet Muhammad and his message and implement his guidance. Those who advocate the divine faith are the most merciful to all people. They strive with their advocacy, wealth and knowledge in order to save them from God’s punishment. Theirs is a high position which behoves every Muslim to join by advocating God’s message. 

6. Believers understand well that they should follow the Sunnah of Prophet Muhammad (peace be upon him), the best of mankind, because this is the way to ensure a person’s safety on the Day of Judgement. 

1. Anas ibn Mālik narrates that he was with the Prophet as they were leaving the mosque when they were met by a man close to its wall where there is shade. The man asked the Prophet about the timing of the Last Hour. Some reports suggest that he was the bedouin who earlier urinated in the mosque.

2. The Prophet (peace be upon him) did not give him an answer to his question, but drew his attention to what is of greater importance, asking him: What have you prepared for it? Have you volunteered much in the way of worship so that you will be ready for its inevitable coming? 

The Prophet’s purpose was to draw attention to what is required of Muslims, namely, preparing for the time when they face the reckoning of their deeds and that they ensure they have done what secures them entry into Heaven. No one is required to know the timing of the Last Hour. Besides, no one knows its time except God, Mighty and Exalted. 

3. The man humbly hesitated, realizing that his good deeds did not amount to much and he acknowledged that he fell short of what is required; yet he was asking a question he should not have asked. 

4. The man acknowledged that he had not done much by way of preparation. He did not do many voluntary acts of worship, which would draw him closer to Heaven and distance him far from Hell. He simply stuck to the obligatory duties which every Muslim must do. His response might have been a matter of humility, underrating his good deeds, or thinking that whatever he did fell short of what was possible. He might also have thought that all this would count less than his sincere love of God and His Messenger, which is superior to all good action.

5. The man realized that his best deed which would benefit him on the Day of Judgement was his love of God and His Messenger. Such true love should also be demonstrated in practical obedience.

6. The Prophet told him that if his love was sincere and he fulfilled its requirements, he would join those he loved. This means that he would be with the Prophet (peace be upon him) and his companions in the highest Paradise.

Hence Anas said: ‘I love God, His Messenger, Abu Bakr and ‘Umar, and I hope to be with them, even though I fall short of what they did’.[1]

Implementation:

1. Neither Anas nor his family had any reservations against Anas serving the Prophet (peace be upon him), even though Anas was a free person, not a slave. Service was at the time a matter for slaves, not sons of distinguished families. His mother took him to the Prophet so that he would be his servant. A Muslim may observe social habits and traditions, and may try to prevent people’s gossip about his actions, but he will not allow these to prevent him from doing what would bring him good returns in both the present life and the next.

2. Anas was keen to stay close to the Prophet and to serve him, despite being young. Some hadiths mention that he might even have played with other boys at times. This shows that training a young person to do good work should not deprive him of the chance to occasionally play with children of a similar age. 

3. The man asked the Prophet (peace be upon him) about the time of the Last Hour, but the Prophet did not answer his question. He drew his attention to a different aspect which is of more benefit to the questioner, which is doing the proper preparations for its arrival. This method is known among linguists as ‘a wise man’s style’. This invites a person to give an answer that gives information that is greater or more important than what the questioner is seeking, so as to alert the questioner to what he has missed. A similar case is that of one of his companions who asked the Prophet if it was permissible to perform the ablution with sea water. He referred to the sea and said: ‘Its water is absolutely pure and its dead animals are lawful to eat’.[2] The Prophet’s answer makes it clear that it was perfectly proper to perform the ablution with sea water, but added further information saying that the flesh of dead sea animals are permissible to eat. Advocates of Islam should be aware of what people need, wise in what they say and what answers they give. They should not feel pressed by people’s questions. Rather, they should speak to people about what benefits them both in their lives and religion. They should avoid what causes trouble and what is useless.

4. The Prophet turned his questioner’s thinking from what should not be of concern to him, or from questions that cannot be answered, such as the exact time of the Last Hour, to that whereby he could focus on practical matters. This he did by asking the man about his preparation for the Last Hour. Imam Mālik disliked speaking about non-practical matters and he mentioned that earlier scholars focused on what was practical. Indeed most of people’s arguments, particularly those that participate in a common project, concern non-practical matters. Therefore, it is better to move on and ask what is useful, such as: what shall we do next? 

5. The Prophet’s question, ‘What have you prepared for it?’ should be the focus of every Muslim’s attention as he plans his course in life. He should take stock of his actions every day, asking himself: how will I be meeting God? Will He be pleased or displeased with me?

6. To love God and His Messenger (peace be upon him) is not a matter of idle words or emotions. It is a feeling that fills one’s heart and makes him eager to please the loved one by obeying him. It develops and strengthens until it takes priority over one’s relatives, property, children and all other people. Whoever claims to love God and His Messenger should look within himself for evidence confirming such love. Al-Ḥasan al-Baṣrī said: ‘Some people claim to love God, the Exalted.

7. No matter how deeply you indulge in sin, let it never detract from your glorification of God and your love of Him and His Messenger. None of us can attain the position of the prophets (peace be upon them all) in Heaven. Theirs is a superior position due to their great merit, sustained efforts, sincere belief and determination to do God’s bidding, despite all the trials they went through. However, we can be with them in the life to come through truly loving and respecting them, following their practices, and ensuring that we love them better than we love anyone else. This is the good news for everyone who is ready to make the effort. Hence Anas said in comment about the Prophet’s saying to the man who said that he loved God and His Messenger: ‘Having embraced Islam, nothing delighted us more than the Prophet’s words: “You are with those you love”’.[3] 

8. Endeavour to strengthen your love of God and His Messenger through the right means such as your frequent remembrance of God and praying to Him to grant peace and blessings to the Prophet. Keep your feeling of their love alive in your heart through reminding yourself of their great favours and your determination to make obeying them your top priority. Whenever you see or hear of someone seeking to please his loved ones, endeavour to make your love of God and His Messenger greater.

1. The Prophet (peace be upon him) prohibits reviling his companions who met him, believed in him and died as Muslims. They were the best of people, next only to prophets. They were the ones who shouldered the responsibility of spreading Islam over a wide area of the world. They defended the Prophet (peace be upon him) and supported him against opposition by their own peoples. They gave him unlimited support against all his enemies, even those who were their own relatives. Just like God chose Muhammad to be the last of His prophets, He chose his companions to be his supporters. Ibn Mas‘ūd said: ‘God looked at people’s hearts and He found Muhammad’s heart the best of the hearts of all His servants. He chose him for Himself, and sent him with His message. God then looked at people’s hearts next to Muhammad’s heart, and He found that his companions had the best of hearts. He therefore, made them the supporters of His Prophet, fighting for the cause of His faith’.[1]

God, Mighty and Exalted, praises the Prophet’s companions in several places in the Qur’an, stating that they were better than all other people, and that He was pleased with them and had forgiven them their sins. Therefore, to revile them and speak ill of them is absolutely forbidden. It is indeed a grave sin, constituting evidence of hypocrisy and heresy. None hates the Prophet’s companions except a transgressor who is known to be a hypocrite, or an unbeliever who pretends to be a Muslim. Some scholars are of the view that a person who reviles the Prophet’s companions may be liable to capital punishment. 

2. The Prophet (peace be upon him) explains that he prohibits reviling his companions, stating their distinctive merit and superior grade. He swears by God, who holds all people’s souls in His hand, doing with them whatever He wills, that the reward God grants for the Prophet’s companions is unequalled by the reward of whatever other people may do of good deeds. Should anyone spend in charity and for God’s cause the weight of a mountain like Uḥud in gold, he would not earn the reward given to a companion of the Prophet spending the fill of his cupped hands, or even one hand. 

This difference in reward is due to the fact that the Prophet’s companions used to give their all, although they were in poverty and great need. Moreover, they were the first generation which undertook the delivery of the Islamic message, fighting on several fronts to ensure that people were free to choose their faith. They were the generation which witnessed the revelation of the Qur’an and accompanied God’s Messenger on all occasions. Thus, they merited the greatest and richest reward. God Himself highlights their excellent characteristics.

Implementation: 

1. No Muslim should ever revile the Prophet’s companions or speak ill of them. To do so is to disobey God and His Messenger (peace be upon him).

2. How can a Muslim revile people whom God praises and highlights their excellent characteristics? It was He who chose them to be His Messenger’s companions. 

3. It is not appropriate for any Muslim to question the Prophet’s companions’ attitudes during the time of strife and trouble that ensued among them. All of them acted according to what they thought best for the Muslim community. They are all forgiven and God is pleased with them. 

4. Every Muslim should educate his family and children to love and respect the Prophet’s companions. 

5. Since the Prophet’s companions were the best of mankind next to prophets, and since they were the ones who witnessed the revelation of the Qur’an, and learnt what was permissible and what was forbidden, we do well to follow their example. ‘Abdullāh ibn ‘Umar said: ‘Whoever wishes to have an excellent example to follow should choose someone who has passed away. Those were Muhammad’s companions, the best of the Muslim community: they were the most kind-hearted, having the most profound knowledge and the least pretentious. They were the people God chose to be His Messenger’s companions and transmit His religion. You will do well to emulate them in their morals and manners. The Prophet’s companions were the followers of the straight, right guidance’.[2]

6. Every Muslim should study the life of the Prophet’s companions, what they did and how they behaved, in order to understand why their grade is very high. Some people requested al-Ḥasan al-Baṣrī to describe the Prophet’s companions. He was tearful before he said: ‘All signs of goodness appeared on them in their appearance, manners, truthfulness and diligence in following right guidance. Every aspect of their conduct confirmed their goodness: they economized choosing rough clothing. They were humble in manners. Their actions confirmed what they professed. They chose only the food and drink that is permissible. They submitted to their Lord with full obedience, and to the truth in all situations. They upheld the truth even if it was contrary to their own immediate interests. They spared no effort in serving the cause of Islam, caring little for people’s displeasure if their action would earn them God’s pleasure. They did not deviate from the truth when they were angry. They never gave an unfair judgement, always abiding by God’s ruling as stated in the Qur’an. They busied themselves with God’s remembrance. They laid down their lives when the Prophet needed support, and they gave all they had when he wanted them to donate. They never feared other people. Their manners and morals were perfect, and their requirements were simple. They needed little in this world, hoping for much the life to come’. [3]

7. It is permissible to say an oath in order to emphasize one’s statement, even though one is not asked to swear by it. 

8. Quantity is not the sole measure. Certainty of faith is the right measure. A small charity may earn more of God’s reward than a much larger one. Hence, a person of limited means should not be deterred by the feeling that he cannot match others in their generosity. A small amount a person gives away of his limited income may go a long way and secure a rich reward.

9. Every Muslim should remember that the Prophet’s companions are the best Muslim generation in God’s sight. How can anyone imagine they have the right to judge them?