Unity
In latter days fraternal strife will be the greatest
destructive force
Eight years after the Battle of Uhud, the Prophet visited the site of the battle and prayed for the martyrs. His prayer was as one about to leave the land of the living. Then he ascended the pulpit and said: “I shall be the first to reach the hauz7 I bear witness before you that we shall meet at the hauz, which I can see from this very place. By God, I do not fear that when I am gone you will set up others beside God. What I do fear is that greed for worldly things will make you fight among yourselves: that is what will destroy you as it destroyed those8 before you.
(AL-BUKHARI, MUSLIM)
A spiritual bond should remain
untarnished by personal differences
Two of the Prophet’s companions, Khalid and Saad, had a disagreement over something. At that time, someone came to Saad and started to talk against Khalid. “Stop!” exclaimed Saad. “Our personal differences do not encroach upon our religion.”
(AL-TABARANI)
Restraining one’s hand and one’s tongue from attacking one’s brethren
Muhammad ibn Maslamah says that the Prophet gave him a sword and said, “Use this sword in the path of God, O Muhammad ibn Maslamah. But when you behold two groups of Muslims fighting among themselves, strike your sword upon a rock until it breaks; then stay your hand and hold your tongue until you die, or are done to death.”
(IBN SA‘D, TABAQAT)
Remaining neutral in a fratricidal war
When hostilities broke between Ali and Muawiyah over the murder of the third Caliph, Uthman, Muawiyah summoned Wayel ibn Hajar who belonged to the royal family of Hadhramaut. “Why do you not take my side in this affair?” he asked. Begging to be excused, Wayel said that he had heard these words from the Prophet: “Evil has come upon you like the murkiest hours of the night!” At such a time, what should be done?” Wayel had asked the Prophet. “O Wayel,” the Prophet had replied, “when two swords clash and they both belong to Muslims, keep away from both of them.”
(AL-TABARANI)
It is a ruler’s duty to reform others, but those others are responsible only for themselves A man once came before Umar and asked what was the better course of action: to be unmindful of reproach in doing his duty to God, or to concentrate on improving himself rather than others. “Whoever is appointed to manage the affairs of the Muslim community,” replied Umar, “should not neglect his duty towards others, that is to say that he must carry out his duty even in the face of criticism. But those not in authority should concentrate upon themselves. They may nevertheless offer good advice at the same time to those in a position of authority.”
(AL-BAYHAQI, AL-SUNAN AL-KUBRA)
Bearing personal affronts
with good grace
Having decided to accept Islam, Wathilah ibn Asqa left his home and set out for Madinah, reaching there while the Prophet was at prayer. He joined the rear rank of the congregation and, when the prayer was over, he swore allegiance at the hand of the Prophet. Besides the usual testimony to the oneness of God, certain clauses were added; obedience would be incumbent upon him whether he were rich or poor, whether this pleased him or not, and even if it meant others being given preference over him.
(KANZ AL-UMMAL)
Unfailing obedience to
one’s commander
The Prophet once sent a military unit led by Amr ibn al-Aas, to Dhat as-Salasil, Abu Bakr and Umar being of its number. When they had advanced as far as the site of the battle, they pitched camp, whereupon Amr ibn al-Aas gave orders that no fires should be lit. Angered at what struck him as an unnecessary inconvenience, Umar got up to go and see Amr ibn al-Aas about it, but Abu Bakr stopped him, saying: “The Prophet appointed him commander over you for the simple reason that his knowledge of military tactics is greater than yours.
(AL-BAYHAQI, AL-SUNAN AL-KUBRA)
Offer a ruler advice in
private-not in public
When Ayadh ibn Ghanam al-Ashari conquered the city of Dara (Persia), he inflicted severe punishment on its ruler. He was then reminded by Hisham ibn Hakim of the Prophet’s words: “He who was most severe in his punishment of others in this world is the one who shall be punished most severely on the Day of Judgement.” Then, keeping up his diatribe against Ayadh, Hisham went on his way.
A few days later the two men met again. “O Hisham,” said Ayadh ibn Ghanam, “we too have heard the words that you have heard, and have seen what you have seen and have had the company of the Prophet just as you did. Did you not hear the Prophet say, ‘O Hisham, that he who has advice to give to a ruler should not offer it in public, but should take him by the hand and communicate it to him in private. If the ruler accepts his advice, well and good; and if not, the giver of the advice will at least have discharged his responsibility and have done all that he was entitled to do.
(AL-HAKIM)
Communal sentiment belongs
to the days of ignorance
Jabir ibn Abdullah recalls being on an expedition along with some other Muslims when one of the Makkan Emigrants struck a Madinan Helper on the back. Enraged, the Helper shouted to his own kinsmen for help, while the Emigrant did likewise. The two groups confronted one another, then started a skirmish, but were soon separated by some people who came between them. When the Prophet heard about this incident, he asked how it was that people were reverting to the call of ignorance9. People began narrating how one of the Emigrants had struck one of the Helpers, but the Prophet told them to refrain from talking about it, because such talk was so unsavoury.
(MUSUM, AHMAD AL-BAYHAQI)
Never stoop to controversy
Certain individuals, who had brought gifts for Abu Dharr Ghefari, were told on reaching Rabdhah, the latter’s home town, that he had gone on pilgrimage, so they followed him to where the pilgrims were gathered at Mina. They were sitting with Abu Dharr, when he received the news that Caliph Uthman, along with the pilgrims in Mina had prayed the full four rakats. He was greatly upset by this news, and expressed his strong opposition to the Caliph’s action. “I prayed along with the Prophet here in Mina,” he said, “and he prayed only two rakats. And I prayed the same two rakats along with Abu Bakr and Umar.” Having said this, Abu Dharr arose and prayed the full four rakats. “But it was for just this that you criticized the Commander of the Faithful” exclaimed those around him. “Why do you do the same thing yourself?” “It would be worse to go against him,” explained Abu Dharr.
(AHMAD, MUSNAD)
Abdullah ibn Masud likewise criticized the Caliph for praying four rakats, but then proceeded to do the same thing himself” When asked about this, he said: “It would be wicked to contradict the Caliph.”
(QATADAH)
A grievance at home should
not mean desertion to the enemy
Kaab ibn Malik, having failed to join in the expedition to Tabuk, explains that the Prophet announced the expedition just when the dates were ripening and it was a great pleasure to sit in the shade. “I was lethargic in my preparations, but it occurred to me that having all the necessary means at my command I could set out whenever I pleased. The time came for the army to set out, but I was still not ready to go. I met the Prophet on his return from Tabuk and he asked me why I had failed to join the campaign. Unable to tell a lie, I admitted that I had no excuse; I had been quite capable of making the journey. The Prophet then gave orders that no one was to speak to me, nor to Hilal ibn Umayyah and Murarah ibn Rabie. This state of affairs went on and on for fifty days. The Quran described the agony of those days: “ ... when the earth, vast as it is, was straitened for them and their own souls were straitened for them till they knew there was no refuge from God except in Him.” (9:118) Kaab recalls how, at that time a Nabataeian, who had come from Syria to Madinah on business, met him in the streets and gave him a letter from Ghassanid chieftain. The letter, enveloped in a silken cloth, read: “I have learned how you are being oppressed by your master. May God release you from a place where you are in disgrace and your talents are wasted. Come to us and we will give you a place of honour. Kaab ibn Malik promptly threw this letter into the fire without replying to it. After fifty days, Almighty God accepted his repentance and forgave him.
(AL-BUKHARl, SAHIH)
Fighting one’s own people
deprives one of God’s succour
There was one occasion, reports Khabbab ibn al-Arat, when the Prophet prayed an unusually long prayer. When asked about it, he said it was a prayer of hope and fear. “I asked my Lord for three things, two of which he granted and one of which he refused. I prayed that my entire community should not be destroyed by drought; this request was granted. Then I prayed that they should not be totally annihilated by any enemy; this too was granted. But when I prayed that they should not fight among themselves, this was denied me.”
Declining power in the
interests of unity
The Caliph Muawiyah sent Amr ibn al-Aas to Abdullah ibn Umar to find out whether he intended to fight for the caliphate or not. “What prevents you, O father of Abd ar-Rahman,” asked Amr ibn al-Aas from declaring this publicly so that we may swear allegiance to you? You are a companion of the Prophet and son of the Commander of the Faithful; you have a greater right than anyone to be caliph,” Abdullah ibn Umar asked whether all, without exception, were in agreement with what amr ibn al-Aas had said. “They are,” replied Amr ibn al, Aas “except for a tiny minority. “ To this Abdullah ibn Umar replied that even if just three fat Persians from Hajar demurred, he would no longer feel the urge to be Caliph.
(IBN SA‘D, TABAQAT)
Worship, unity and good intentions
According to Abu Hurayrah, the Prophet enumerated three things required of man by God; that he should give Him his undivided worship; that he should hold fast to His rope without becoming divided from his fellowmen; that he should be well-intentioned towards one whom God has entrusted with control of his affairs.
(Muslim, Sahih)
A similar tradition has been recorded by Jubayr ibn Matam. While on a pilgrimage, the Prophet delivered a sermon in Mina in which he mentioned three virtues, which the believer would unerringly translate into action: sincerity for the sake of God alone; good intentions towards rulers; firm adhesion to the Muslim community.
Keeping contention out
of religious affairs
After the Treaty of Hudaybiyah, peace was established and people were able to travel freely on the highroads of Arabia. In the month of Dhu al-Hijjah, shortly after the signing of the treaty, in the year 6 AH, the Prophet gathered his companions around him and drew their attention to the task of propagating the message of Islam. “God has sent me to bring mercy to the whole world,” he said. “It is for you to spread the message you have heard from me to all nations of the world on my behalf. Do not be contentious, as the Children of Israel were with Jesus, son of Mary.” The companions assured the Prophet that they would not dispute with him in anything.
“Just tell us what to do,” they said, “and send us where you will.”
(HADITH)
Good deeds are nullified by
disputes over religious matter
Awam ibn Hawshab records the Prophet as saying: “Beware of disputes in matters of religion, for they are liable to undo your good deeds.”
(IBN ABDIL BARR)
Remaining with the flock
Abu Darda records the Prophet as saying that any three people—whether in a village or in the desert –who lived together but did not regularly pray together, would be overcome by Satan. “Stay, therefore, with the community, said the Prophet. “You know the sheep that strays from the flock is eaten by the wolf. Just as wolf is to sheep, so Satan is to man.
