Sincerity
Being sincere means abstaining
from what is forbidden
Zayd ibn Arqam records the Prophet as saying: “Whoever says with sincerity that there is no god save God shall enter Paradise.” When asked what this sincerity was, he replied, “Let his very oath bar him from what God has forbidden.”
(AL-TARGHEEB WA AL-TARHEEB)
Weighing up one’s actions before they are weighed up on the divine scales of justice
“Reckon with yourselves,” said Umar, “before you are reckoned with in the next world; and weigh your own actions before they are weighed on the divine scales of justice; and prepare yourselves for the great appearance before God.
Do not regard knowledge as a
means to personal prestige
Ubayy ibn Kaab said: “Acquire knowledge and use it. Do not acquire it in order thereby to enhance yourselves. Otherwise a time will come when learning will be used as an adornment in the manner of clothes.
Lust for fame the worst single
danger-for man
On his deathbed Shaddad ibn Aus said to those around him: “What I fear most for this community is ostentation and the harbouring of secret desires.” The meaning of” secret desires” was explained by Sufyan Thauri: “It is the fondness of praise for one’s good deeds.” When the Prophet himself was questioned on this subject, he said that” secret desires” were harboured, for example, by those who sought knowledge because the idea that people would then come and sit at their feet was pleasing to them.
(JAMI‘ BAYAN AL-‘ILM)
Acting ‘to be seen by men’
Abu Hurayrah records the Prophet as having exhorted his followers to seek refuge from the Pit of Grief. When asked what this Pit of Grief was, he said it was a gorge in Hell from which Hell itself sought refuge four hundred times a day. The Prophet was then asked who would enter that Pit. “Those scholars who act to be seen by men,” he replied.
(AT-TIRMIDHI, IBN MAJAH)
Fearing God in one’s
dealings with men
The Prophet once came across Abu Masud Ansari beating his slave. “You should know, Abu Masud,” he said, “that God has more power over you than you have over this slave.” Abu Masud trembled on hearing these words of the Prophet. “Messenger of God,” he said, “I am freeing this slave for God’s sake.” “If you had not acted thus, the flames of Hell would have engulfed you,” the Prophet told him.
(ABU DAWUD, SUNAN)
Putting oneself in others’ shoes and not entertaining suspicions
The Prophet’s wife Aishah was once slanderously accused of misconduct. While the rumours were at their height, Abu Ayub Ansari’s wife mentioned to her husband what people were saying about Aishah. Abu Ayub refused on principle to believe it and replied that those who said such things are liars. “Can you imagine yourself doing such a thing?” he asked his wife. “Certainly not,” she answered. “Well, how much more chaste and pure Aishah is than you. Why should such actions be attributed to her?” asked Abu Ayub of his wife.
Rejoicing in the Muslims’ prosperity
Abdullah ibn Abbas once said: “Whenever I hear that rain has fallen on a Muslim town I am happy; even though I myself have no cattle grazing there.”
(AT-TIRMIDHI, SHAMA‘IL)
Avoiding retaliation for
the sake of God
While the Muslims were returning from the Bani Mustaliq campaign, Aishah was detained by the loss of a necklace. She eventually found the necklace, but having lost trace of the Muslim party, she went to sleep at the place where they had set up their camp the night before. There she was spotted by a Companion, who seating her on his camel and himself holding the reins, brought her back to Madinah. When they reached home, there were certain hypocrites who used this episode to spread false scandals about Aishah. One of the scandalmongers was Mistah, a relative of Abu Bakr who received a monthly stipend from his wealthy kinsman. When Abu Bakr discovered Mistah’s role in the slandering of his daughter, Aishah, he swore an oath that he would stop giving any money to Mistah. Then this verse of the Quran was revealed: “Let not the honourable and the rich among you swear not to give to their kindred, the poor, and those who have emigrated for the cause of God. Rather let them pardon and forgive, Do you not wish God to forgive you? He is Forgiving, Merciful.” (24:22) On hearing the revelation of this verse, Abu Bakr said, “I would certainly like God to forgive me.”
(IBN HISHAM, AL-SIRAH AL-NABAWIYYAH)
One who will be saved from
Doom on the Day of Judgement
“On the Day of Resurrection, God will save from Hell-fire one who has saved his brother from humiliation in this world.” These words were spoken by the Prophet Muhammad.
Hardness of heart comes from
using religion for worldly ends
“A learned man is punished by having his heart to die,” said Hasan al-Basri. Asked what was meant by the dying of the heart, he replied that it came from seeking the world through actions whose sole direction should be towards eternity.
(JAMI‘ BAYAN AL-‘ILM)
The Day of death will be
the great awakening
“People are asleep; when they die, they will awaken.” Thus spoke the Prophet.
Worldly attachment bars
the gate to eternity
“There will come a day when you will be as insignificant as the flotsam carried away by a flood,” the Prophet once said to his Companions. They asked him why that would be. He then told them that something he termed wahan would develop within them, and when they asked what that meant, he explained that it is to love worldly things, and be reluctant to face death.”
Standing on the brink of Hell-fire
In the first sermon the Prophet gave on his arrival in Madinah, after his emigration from Makkah, he said to the people, “Send good deeds before you; you will surely realize their worth. Truly, there will come a time when each one of you will be thunderstruck, and shepherds, in dismay, will leave their flocks unguarded. And the Lord will address you-and there will be no interpreter or obstacle to bar the way-’ Did not My prophets visit you? Did they not communicate My message unto you? bestowed wealth upon you and showered you with great bounty. Now, what have you sent before you, for the good of your own selves?’ You will look to your right and your left and you will see nothing. You will look ahead and you will see only the Fire of Hell. So save yourself from the Fire, be it with but a morsel of a date. Whoever does not possess even that trifling thing should set himself to utter sweet words, for they too have their rewards. Good deeds are rewarded from ten to seven hundred fold. Peace be upon you, and God’s mercy and His blessing.”
(IBN HISHAM, AL-SIRAH AL-NABA WIYYAH)
Thinking nought of one’s actions
Saeed ibn Jubayr, a companion of the Companions of the Prophet, was asked who was the greatest worshipper. “One who has sinned then repents,” came the reply. “Then when he recalls his sins, he sets no great value upon his good deeds either.”
(SAFAWAT AL-SAFAWAH)
The greatest deeds are
the most difficult of all
“Three actions are the most difficult,” the Prophet once remarked: “Being fair with others on matters concerning oneself; helping others by giving from one’s own possessions; and remembering God at all times.”
Only the Muslim who is true to
his faith can enter Paradise
Abu Hurayrah tells the story of a man who fought with all his strength in the Battle of Khaybar. The news spread that he had died on the field of battle and people began to extol his bravery. They were agreed that he must surely have attained the status of martyrdom. When the Prophet heard what the people were saying, he said, “He is destined for the Fire.” But the daredevil valour of this man caused people to cast doubt upon the words of the Prophet, so the latter bade them go and find out how he had died. It turned out that he had fallen down wounded and lay in that state until nightfall, when unable to bear the pain of his wounds, he killed himself. Far from being a case of martyrdom, his had been a case of suicide. When the Prophet was informed of the outcome of their investigations, he said, “I bear witness that I am God’s servant and His Messenger.” He then bade Bilal go and tell the people that only a Muslim who was true to his faith would enter Paradise; but that God also aided the cause of His religion through sinners.
(AL-BUKHARI, SAHIH)
Regarding one’s deeds as of
no special value
“You have rendered great services to the Islamic cause,” someone once told Umar. “You must have great rank in the eyes of the Lord.” “Suffice it that there should be nothing for me or against me,” was Umar’s reply.
It is hypocrisy to join a movement because of its worldly success
When the Prophet emigrated to Madinah, Abdullah ibn Ubayy and his followers put all kinds of obstacles in the Prophet’s path, doing all they could to sabotage his mission. Then came the Battle of Badr, when the great leaders of the Quraysh were slain. “There is no stopping Islam now,” agreed Abdullah ibn Ubayy and his companions. They then put up a facade of entering Islam, but, insincere in their path, they soon took to plotting against Islam.
(IBN KATHIR, TAFSIR)
By performing small tasks a man does not demean himself
The Caliph of Islam, Umar ibn Abdul Aziz, was talking to someone late one night when the lamp started flickering. “I will wake up the servant,” ventured his companion. “He can put some oil in the lamp.” Umar told him not to do so. Then he got up and put the oil in the lamp himself. “I was Umar ibn Abdul Aziz before I put oil in the lamp, and I am still Umar ibn Abdul Aziz,” said the Caliph.
(SIRAT UMAR IBN ABDUL AZIZ)
Having bad relations with anyone is no reason to deny him his rights
Umar ibn Khattab once told a certain person that he had no love for him. “But will you deprive me of my rights?” asked the man. Umar said that he would not. “That is enough for me, it is only women who need to be loved,” replied the man.
Being satisfied with God’s bounty and always
thirsting for knowledge
Abu Qilabah was once asked who the richest man was. “He who is satisfied with what God has given him,” was Abu Qilabah’s reply. And the most knowledgeable? “He who increases his knowledge through that of others.”
By making no efforts, man loses
what he hopes to gain
“I have seen nothing the equal of Paradise that the very people who seek it should have gone to sleep. Nor I have seen anything like Hell that the people who would flee from it are slumbering.” So said the Prophet Muhammad.
Leave justice to God
Imam Zayn ul-Abidin (38,94 AH), the son of Imam Husain, was the only member of the latter’s family to survive the slaughter of Karbala. Informed that some individual had slandered him and made accusations against him, the Imam asked to be taken to see him. On entering, he greeted him and said: “If what you say about me be true, I pray for God’s forgiveness; and if it be false, may He forgive you.”
Being conscious of one’s own
faults, not of others
Although Rabi’ ibn Khaythama never used to speak ill of anybody, he once remarked upon people’s extraordinary habit of fearing God with regard to other people’s sins, but not with regard to their own.
(IBN SA’D, TABAQAT)
Bowing to the will of God and
to His Messenger
Abu Huzayfah was a man who liked good food. One day having eaten his fill, he entered into the presence of God’s Messenger, where he felt constrained to belch. The Prophet heard him and said: “The most satiated in this world will be the most starved on the Day of Resurrection.” These words made such an impression on Abu Huzayfah that he never ate his fill again.
He whose heart is free
of hate will enter Heaven
Sitting with his companions one day, the Prophet said: “There is a man coming from the hills just now who will be the one of the Companions of the Garden.” Just then, this Muslim appeared, and they greeted him and asked him what superior virtue his actions had that the Prophet had promised him Paradise. “Nothing in particular,” replied the man. “The only point, I can think of is that I bear no grudge against any Muslim.”
Reforming others and being
ready to be reformed oneself
The following is part of the address delivered by Abu Bakr on being elected Caliph: “My people, your affairs have been entrusted to me, although I am no better than you. The weak among you to me, will be the strongest until I have ensured that they receive what is rightfully theirs. The strong among you I will look upon as the weakest, until I have made sure that they pay their due. I am just like anyone of you. When you see that I am proceeding correctly, follow me; and when you see me waver, set me straight.
The least one can do is
not harm anyone
Yahya ibn Muadh Al-Razi once observed that if one cannot do anything to benefit one’s Muslim brother, at least one should do him no harm.
Worship is more than a set of rituals
The Prophet was addressing his followers one day when he saw a man standing in the sun, praying. He asked about this man and was told that he was Abu Israel Ansari. He was fasting and had made a vow that neither would he go into the shade nor would he sit down; he would remain standing in the scorching sun. Furthermore, he would not talk to anyone, but would maintain a strict silence. The Prophet’s response to this was to send him word that he should talk, go into the shade, be seated and complete his fast in usual way.
(AL-QURTUBI, TAFSIR)
Why try to make a god of oneself?
Hamdun Nishapuri, who lived in the third century Hijri, when asked who God’s true servant was, answered: “One who worships and has no desire for people to worship him”.
While worshipping God, respect
the convenience of others
The Prophet was once in retreat in the mosque when he was disturbed by the sound of loud recitation. Raising the curtain, he said to the worshippers, “Look, you are all intent on beseeching God, but in so doing you must not trouble others. Don’t raise your voices to outdo each other while reciting the Quran.
(ABU DAWUD, SUNAN)
The simpler the ceremony,
the greater the blessing
Aishah reports the Prophet as saying: “The marriage which is most blest is that which has been least burdensome.”
(AL-BAIHAQI AL-SUNAN AL-KUBRA)
Choose the simpler, not
the more difficult way
It happened once that a Companion of the Prophet found himself in a wide open area when the time for prayer came round. Still clutching the reins of his horse, he duly said his prayers. A watching Kharijite expressed his doubts about the propriety of this action, but other companions told him that the Prophet habitually favoured the simpler way in all matters. The Companion whose behaviour had been called in question then pointed out that if he had let go of the horse, it would have run away” and I was in no position to walk; I would have been creating difficulties for myself for no good reason.”
Making things unnecessarily difficult for oneself
does not constitute piety
While on a journey, the Prophet caught sight of a cluster of people crowding around a man to shade him from the sun. When the Prophet asked what was the matter with him, it was explained to him that he was fasting. “There is nothing pious about fasting on a journey,” said the Prophet.
(AL-BUKHARI, MUSLIM)
Religious leaders should have
consideration for their congregations
Mu’adh, leading the congregation for the evening prayer one day, recited two chapters of the Quran, Al-Baqarah and An-Nisa which were very lengthy. When the Prophet heard about this, he said: “Mu’adh, are you one to put people to the proof? Are not short chapters like At-Tariq and Ash-Shams sufficient for you?”
(NASA’I, SUNAN)
Rather than from outward actions, greatness comes
from inward grace
Commenting on the Caliph Abu Bakr’s outstanding greatness, Abu Bakr Muzani observed that it was not because he fasted or prayed more than others; it was because of something in his heart. Ibn Aliyya, explaining this statement of Abu Bakr Muzani, said that what he had in mind was love of God and kindness of his creatures.
(JAMI‘ AL-ULUM WA AL-HIKAM)
No rigidity in religion
When Aishah was questioned by Udhayf ibn Harith as to whether the Prophet used to bathe at nightfall or at daybreak, she replied, “He used to bathe at any time of night, sometimes as night fell and sometimes as day broke.” “Praise be to God who has made His religion flexible,” said Udhayf.
(NASA’I, SUNAN)
God looks not just at actions
but at their motives
Umar ibn Khattab once heard the Prophet say: “Actions are judged by the doer’s intentions. Whatever a man has set his heart on, he shall have it. So he who emigrates for God and His Messenger will be led by his emigration to just that destination. And he who emigrates for worldly reasons-to enrich himself or to marry-will be led to just those objectives.”
(AL-BUKHARI, MUSLIM)
