40 Hadîth on the Islâmic Personality
In the Name of Allâh, the Most Beneficent, the Most Merciful
Shaykh 'Alee Hasan 'Alee 'Abdul Hameed
This Internet edition has been prepared without any of
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753 1889 CONTENTS
All praise and thanks are due to Allâh. We praise and
give thanks to Him. We seek His aid and ask for His forgiveness, and we seek Allâh's
refuge from the evil of ourselves and from our evil actions. Whomsoever Allâh guides then
none can misguide him, and whomsoever He misguides then none can guide him. I bear witness
that none has the right to be worshipped except Allâh, alone, having no partner, and I
bear witness that Muhammad is His slave and His Messenger to proceed: This is a concise book which contains forty authentic
ahadîth (1) from the fine sayings of the Chosen Prophet (salAllâhu 'alaihi
wa'sallam)
which I gathered as a reminder for myself and my brothers. They contain guidance for
cultivation of souls, purification of the hearts and refinement of character. I myself
have added nothing except a few words to explain and clarify anything unclear, to provide
chapter headings showing the connection between the ahadîth, and further brief notes. It will not be unknown to any of the people that the
noble Religion of Islâm has given great importance, and directed full attention in many
of the texts of the Book and the Sunnah, to building the personality of the Muslim and
directing it in accordance with the essential teachings of Islâm and its fundamentals and
requirements. The major incentive which led me to compile and
compose this work was that I saw that many of those who attach themselves to
Islâm, and
call to Allâh, are actually far removed from the Islâmic personality in both essence and
outward manner and appearance. We ask Allâh to protect and grant us safety. This being
the case I thought it was essential to compile this treatise so that it could be a firm
and strong nucleus for the Muslim to initiate his Islâmic life, to know the true way,
follow it and call to it. Particularly since the Prophet (salAllâhu 'alaihi
wa'sallam)
has indicated this reality with his saying: "For every action there is a period of
enthusiasm / activity, and for every period of enthusiasm / activity there is a period of
rest / inactivity. So he whose period of rest / inactivity is in accordance with my Sunnah
then he is rightly guided, but he whose period of rest / inactivity accords with other
than this, then he is destroyed." (2) So I write this book for the enthusiastic Muslim youth
who does not find, whilst swimming in the ocean of enthusiasm and excitement, the helping
hand of one who knows the poison and is aware of the cure, one who can guide him to the
correct way and correct thinking so that these youths can be with their minds and thoughts
like the Companions of the Prophet (salAllâhu 'alaihi wa'sallam) since they were also
youths, but: "They were youths, yet mature youths, their eyes
fresh and free of evil, their feet refrained from approaching falsehood and futility. They
sacrificed and expended themselves in worship and in withholding themselves from sleep.
They sold their souls which were to pass away for souls which would never die. Allâh saw
them in the latter part of the night, bending their backs, reciting the Qur'ân. Whenever
one of them came to an Ayah mentioning Paradise, he would weep, longing for it. Whenever
he came upon an Ayah mentioning the fire he would groan out of fear, as if the Hell-fire
were directly in front of him. The earth devoured their knees their hands and their
foreheads. They joined exhaustion in the night with exhaustion in the day. Their colour
becoming yellowed and their bodies emaciated through standing long in prayer and frequent
fasting whilst they regarded their own actions to be negligible before
Allâh. They
fulfilled their covenant with Allâh and attained Allâh's promise." (3) So let us all hasten to be like them, and to resemble
them since the affair is as it was said: "We are not in comparison to those who came
before except like small herbs growing beside the trunks of tall palm trees." (4) And as Ibn ul Mubarak said: "Do not mention us whilst mentioning them, the
fit and healthy when he walks is not like the crippled." (5) I have sought in choosing these ahadîth to gather
those which are the most comprehensive, but the Islâmic Personality will not be completed
until the person follows and implements the Religion (Dîn) of Allâh the One free of all
imperfections, and the Most High says: "O you who believe! Enter into
Islâm perfectly (completely)." (6) I have strived to mention the source references for
each hadîth along with a statement about its authenticity, as demanded by the science of
hadîth whilst avoiding unnecessarily going into great length or falling short of what is
necessary. So I tried to be as brief as is fitting for a book of this size, and only
rarely speaking at more length when it was essential. So if Allâh guides me to and grants me that which is
correct in what I intended then that is from the completeness of His blessings, but if the
result is otherwise and I hope it is not the case, then I ask Allâh for His forgiveness
and His Mercy. Indeed He is the One who hears and responds, and our final call is that all
praise and thanks are for Allâh, Lord of all the worlds. 'Alî Hasan 'Alî-Hamîd al-Halabî al-Atharî 11th Rajab 1408H, az-Zarqa (Jordan) 28 February 1988 Purity
and Sincerity of Intention From 'Umar ibn al-Khattâb (radiyAllâhu 'anhu)
who said that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "Actions are but by intentions and there is
for every person only that which he intended. So he whose migration was for Allâh and His
Messenger, then his migration was for Allâh and His Messenger, and he whose migration was
to attain some worldly goal or to take a woman in marriage, then his migration was for
that which he migrated." (7) So the pillar of actions is pure and sincere
intention, and through purity of intention the hearts become upright and at rest, and
through it the person comes to know the right way in his Religion, thus he does everything
in the proper manner. Through purity of intention alone will he come to know of the
obligations upon him and the rights due to him. Through it he will behave justly in all
affairs and will give everything its due right, not going beyond bounds or falling short
of the mark. So this hadîth is one of the ahadîth which are the
pillars of correct understanding of our upright and true religion. (8) So when the Muslim servant clearly realises what he
has preceded then it becomes obligatory upon him that he should, without any hesitation,
surround his sincere intention with the protective barrier for the Islâmic Personality
which is: From Ibn 'Umar (radiyAllâhu 'anhumaa) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "I have been sent before the Hour so that
Allâh alone should be worshipped without any partner for Him, and my provision has been
placed beneath the shade of my spear, and subservience and humiliation have been placed
upon those who disobey my orders, and whoever imitates a people then he is one of
them." (9) The Muslim has a distinct personality with it's own
special nature and particular outlook and manner. It is distinct in its appearance, its
nature, its creed ('aqîdah), its orientation and direction faced in Prayer, and in all
its affairs. By being distinct as Muslims we preserve our Islâm
and our call in a clear and pure form, free from any adulteration and mistakes. However
the Muslim whilst being distinct does not depart from: Justice
and Being Justly Balanced From Abû Hurayrah (radiyAllâhu 'anhu) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "Love the one whom you love to a certain
degree (moderately), perhaps one day he will be someone for whom you have hatred, and hate
the one for whom you have hatred to a certain degree (moderately), perhaps one day he will
be one whom you love." (10) The Muslim is justly balanced in his loving and his
hating. He is just both when giving and when taking and is moderate in all of that. His
being justly balanced is one of the signs of his Religion and the Sharî'ah. So he is not
one who goes beyond the limits, nor one who falls short of what is required. Furthermore
the Muslim does not derive this quality of being justly balanced from his intellect and
desires, nor from his own opinion or other than this, rather he takes it from the Book of
Allâh, the One free of all imperfections. "Thus we have made you a justly
balanced nation, that you be witnesses over mankind and the Messenger (salAllâhu
'alaihi wa'sallam) be a witness over you." (11) Being justly balanced is not an easy matter, indeed
many of those who call out and declare it, desire only to water matters down and
compromise. So for a person to be truly justly balanced as ordered by Allâh is not, as I
have said, easy, rather it requires: Striving
Against One's Desires From al-'Alâ ibn Ziyâd who said: "A man asked 'Abdullâh ibn 'Amr ibn al-'Aas,
saying: Which of the Believers is best in his Islâm? He replied: "He from whose
tongue and hand the Muslims are safe." He asked: Then what is the best
Jihâd?
He replied: "He who strives against his own self and desires for Allâh."
He asked: Then which of those who migrates (performs hijrah) is best? He replied: "He
who strives against his own self and desires for Allâh." He asked: Is it
something you have said O 'Abdullah ibn 'Amr, or Allâh's Messenger (salAllâhu
'alaihi wa'sallam)? He said: Rather Allâh's Messenger (salAllâhu 'alaihi
wa'sallam) said
it." (12) So striving against ones own self is one of the
highest and most valuable means of increasing ones eemaan and causing the servant to draw
closer to his Lord, the One free of all imperfections. Concerning this He the Blessed and
Most High says: "As for those who strive hard in
Us (Our Cause), We will surely guide them to Our Paths (i.e. Allâh's Religion)."
(13) So a Muslim's striving against his own self and his
desires causes his spirit to rise higher, his îmân to increase and his soul to become
purified. Furthermore this striving crowns the Muslim with a very great crown worn in his
life, which is: From Abû Hurayrah (radiyAllâhu 'anhu) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "Indeed Allâh is gentle and loves
gentleness, and gives due to gentleness that which He does not give to harshness."
(14) So through gentleness hearts become united in
friendship and love, and good becomes widespread. Whereas through its opposite ill
feelings and distrust prevails and people forsake one another. But gentleness facilitates: From Ibn 'Abbâs (radiyAllâhu 'anhumaa) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "There is no believing servant except that he
has a sin which he commits from time to time, or a sin in which he persists in and does
not abandon until he leaves this world. Indeed the Believer was created as one who is
frequently tried and tested, who often repents (then) forgets. When he is admonished he
accepts the admonition." (15) So it is as is said: Returning to the truth is a
virtue whereas continuing in falsehood is despicable. Returning to the truth elevates a
person and raises his rank, both with Allâh and the people. Indeed it is only Satan who
makes it appear to the people that returning to the truth is a defect and a slight to
one's honour. This is one of the deceptions and tricks employed by Iblees. A person
returning to the truth and not being too proud to accept it places him in an ideal
position to appreciate: From 'Umar (radiyAllâhu 'anhu) who said that Allâh's
Messenger (salAllâhu 'alaihi wa'sallam) said: "Each of you is a guardian and is responsible
for those whom he is in charge of. So the ruler is a guardian and is responsible for his
subjects; a man is the guardian of his family and is responsible for those under his care;
a woman is a guardian of her husband's home and is responsible for those under her care; a
servant is the guardian of his master's wealth and is responsible for that which he is
entrusted with; and a man is the guardian of his father's wealth and is responsible fore
what is under his care. So each one of you is a guardian and is responsible for what he is
entrusted with." (16) So if everyone from this Ummah knew his own position
and worth, and realised the responsibility upon him and did not seek to overstep it and
take on the responsibilities of others and he carried out the obligations which this
placed upon him, then that would be a comprehensive and universal good and a very great
treasure through which safety and security would become widespread. Along with this
something that is a feature of the Islâmic Personality is: The Muslim Seeks to Make Excuses for Other Muslims From Sa'd ibn 'Ubaadah (radiyAllâhu 'anhu) who
said that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "
and there is no one who loves to
accept an excuse more than Allâh, and because of this he sent the bringers of good news
and the warners
." (17) So a Muslim seeking to make an excuse for his brother
and those whom he loves will cause good will to spread instead of antagonism, and will
bring about ties of relationship instead of estrangement. Since if Allâh, He who is free
of all imperfections, grants excuse, and He is the Creator and the Most Great, then how
can you O servant of Allâh, a weak creation of his, not seek to make excuse for others?
Rather as is said: Seek an excuse for your brother (18). Likewise there is the saying: the
believers seek to make excuses for others, whereas the hypocrites hope for the downfall of
others. So the fact that the Muslim seeks to excuse his brothers emphasises that: The
Muslim does not Harbour Envy From Ibn Mas'ood (radiyAllâhu 'anhumaa) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "There is to be no envy except with regard to
two (19): A man whom Allâh has given wealth which he strives to spend
righteously, and a man to whom Allâh has given the Wisdom (i.e. the Qur'aan) and he acts
according to it and teaches it to others." (20) If he were to have envy of the people he would hope
for their downfall in order to satisfy the pride that he has in himself, his vanity and
the conceitedness of his mind. So he (the Muslim) knows that envy is a dangerous disease
and a harmful evil and therefore keeps away from it. As for the envy which is accepted from that which is
sinful, then it is envy which does not cause the person to be afflicted by the sickness of
wishing for that blessing to leave the other person. Rather he supplicates to his Lord,
the One free of all imperfections, for his brother; that Allâh should protect him, and
for himself; that Allâh should make him like him. As for that which is at variance with
this, then it is blameworthy and to be condemned (21). So this emphasises that fact that
the Muslim is one who is: Following and Applying Divine Guidance From Umm ud-Dardâ (radiyAllâhu 'anhaa) who said:
I said to Abû Dardâ (radiyAllâhu 'anhu): Will you not seek for things to entertain your
guests just as others seek for things for their guests? So he replied: I heard Allâh's
Messenger (salAllâhu 'alaihi wa'sallam) say: "Ahead of you is a steep mountain which will
not be surmounted by those who are overburdened." So I wish to lighten my load for
that ascent! (22) So the Muslim follows and applies divine guidance in
all his affairs. This world to him is merely a passage to the hereafter and he has no
attachment to it except for that which is essential in order to meet his needs and
preserve himself. But as for this world diverting most of his attention
and being the goal which he seeks after, thinking that what he is doing is good, then this
is not from the character or characteristics of the Muslim. So how strange is the case of
the people who waste the prime of their lives and expend their youth submerged in worldly
actions, thinking they are doing good. This is indeed something from Satan, made alluring
by him. So how are there people able to do this when it is the case that: From Ibn 'Abbaas (radiyAllâhu 'anhumaa) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "There are two blessings which many people
lose: health and free time." (23) So how can one who has no free time preoccupy himself
with this world? How can one whose time is filled experience free time? So consider, may
Allâh have Mercy upon you, what one of the scholars said about one of the
Imaams: 'I was
a neighbour of his at the school in Cairo, my house was above his house. For twelve years,
I did not awake on any night, at any hour of the night except that I noticed candle light
in his house and he was occupied with knowledge. Even when he was eating, his books would
be with him and he was occupied with them (24). From those things upon which the Muslim
personality is built is: The
Muslim's Piety and Self Restraint From an-Nu'maan ibn Basheer (radiyAllâhu 'anhu)
who said that I heard Allâh's Messenger (salAllâhu 'alaihi wa'sallam) say: "That which is lawful is clear, and that
which is forbidden is clear, and between them are doubtful matters about which many of the
people have no knowledge. So whoever avoids doubtful matters saves his Religion and his
honour, and whoever falls into doubtful matters falls into what is forbidden. Just like a
shepherd who grazes (his sheep) near to a private pasture (of another), he will soon stray
on to it. Indeed for every king there is a private preserve. Indeed the preserve of Allâh
are those things which He has forbidden. Indeed there is a piece of flesh in the body
which if it is good, then the whole body is good, but if it is corrupt then the whole body
is corrupt. Indeed it is the heart." (25) So the Muslim with regard to whatever situation arises
in his life will have to face each of them with one of the following three stances:
If the last stance indicates something it is an
indication of a Muslim's piety and fear of falling into that which is forbidden and of
entering into something evil. The Muslim therefore abstains from it, and distances
himself from it in order to please Allâh and to ensure that His commands are followed. It
is not to be said, as some people say: 'That is not forbidden, so do it.' No, since it is
not permissible to do everything other than which has been forbidden. So those things
which are doubtful matters are closer to that which is forbidden, as occurs in the hadîth
itself: 'Whoever falls into the doubtful matters falls into what is forbidden
.' So
this fear and piety confirms that: The Muslim is Honest and Truthful in All his Affairs From Abû Hurayrah (radiyAllâhu 'anhu) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "Three things are the sign of the hypocrite:
when he speaks he tells lies, when he promises he breaks it and when he is trusted he
proves to be dishonest." (26) So he is truthful and honest in his speech, faithful
to his promise, trustworthy in carrying out that which he has been entrusted with. He does
not deceive or defraud, he does not tell lies and is not guilty of hypocrisy. So
truthfulness and honesty is one of the chief good qualities, whereas falsehood is the head
of corruption and evil. So his honesty keeps him far away from evil and foul deeds and
sickness of the heart. Therefore whatever action he does, he does it for Allâh, the One
free and far removed from all defects, not to attain some worldly position, fame or
repute. So his motto is: From Jaabir (radiyAllâhu 'anhu) who said that
Allâh's Messenger (salAllâhu 'aliahi wa'sallam) said: "Do not acquire knowledge in order to compete
with the scholars, nor to argue with the ignorant, nor to gain mastery over the
gatherings. Since whoever does that, then: The Fire! The Fire!" (27) Consider, May Allâh have mercy on you, the admonition
and the lesson contained in what Ibn Abee Haatim ar-Raazee narrates, he said: I entered
into Damascus upon the students of hadîth and I passed by the circle of Qaasim
al-Joo'ee.
I found a group sitting around him and he was speaking. Their appearance amazed me and I
heard him saying: 'Seize the benefit of five things from the people of your time: when you
are present you are not known; when you are absent you are not missed; when you are seen
your advice is not sought; when you say something your saying is not accepted; and when
you have some knowledge you are not given anything for it. I also advise you with five
things: when you are treated unjustly then do not behave unjustly; when you are praised
then do not become happy; when you are criticised do not be upset; when you are not
believed then do not become angry; and if they act deceitfully towards you do not act
deceitfully towards them.' Ibn Abee Haatim said: So I took that as my benefit from
Damascus. So consider, May Allâh protect us and you from the
evils of the soul, how sincere desire for knowledge and benefit led him to listen to one
who certainly possessed less knowledge than himself in order to benefit his understanding
and to acquire some knowledge. Another matter that must be mentioned here is that: The Believer is a Mirror for His Brother From Abû Hurayrah (radiyAllâhu 'anhu) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "The believer is a mirror for the believer,
and the believer is the brother of the believer. He safeguards his property for him and
defends him from behind." (28) So the description of his being a 'mirror' is very
precise and profound showing the culmination of brotherhood and solidarity. So your
brother, O servant of Allâh, is an image of you yourself. Sao if he behaves badly it is
as if you are the one who has behaved badly, and if he makes a mistake, it is as if you
have made a mistake. So he is a mirror for you and then an image of you yourself! So do
not treat him except with mildness and gentleness. If you do not behave with your brother
in this manner, then this will be something which weakens: The
Muslim's Struggle and his Devil From Iyaad ibn Himaar al Mujaashi'ee (radiyAllâhu
;anhu) who said that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "Indeed my Lord ordered me to teach you that
which you do not know, from that which He taught me this day, (instructing me): 'The
wealth which I confer upon a servant is all lawful for him, and I created all My servants
having natural inclination to the true way but the devils came to them and turned them
away from their (true) Religion, and they forbade for them that which I made lawful for
them, and they ordered them to associate in worship with Me that for which I sent down no
authority.' Allâh looked upon the people of the earth and hated them, the Arabs and the
non-Arabs, except for some remnants of the People of the Book, and He said: 'I sent you
only to put you to the test and to tests others through you, and I sent down to you a Book
which cannot be washed away by water, which you will retain and recite whilst asleep and
whilst awake.' Allâh ordered me to destroy the Quraysh so I said: 'O my Lord they would
break my head just as bread is broken.' So He said: 'Turn them out just as they turned you
out, and fight them and We shall aid you, and spend and We shall provide for you. Send an
army and We will send five more like it. Fight along with those who disobey you. The
people of paradise are three: The ruler who is just, who spends in charity and is guided
to do good; and a man who is merciful and kind hearted towards every relative and Muslim;
and the chaste one who does not beg despite having a family to support. The people of the
fire are five: The weak who does not have the will to avoid evil, those amongst you who
are merely followers (of others), they do not seek after family or wealth; and the
dishonest whose greed cannot be concealed even in the case of minor things; and a man who
will betray you morning and evening with regard to your family and your wealth (He also
mentioned miserliness or telling lies) and the person of evil manners and foul speech.'
" (29) So this is very ancient conflict, continuing since the
time when Allâh, the One free and far removed from all defects, created Aadam,
'alaihis-salaam, and what occurred between him and Satan is well known. This conflict will
be intensified or diminished depending on the servant's closeness to or distance away from
his Lord. Consider also his (salAllâhu 'alaihi wa'sallam) saying: Satan has despaired
that those who pray should worship him, but he seeks to provoke animosity between them.
(30) So let this be a warning for us, and its opposite be
glad tidings. We must not leave any way for Satan to enter upon our hearts through our
actions, granting him neither full nor partial access. Indeed his deceptions are many and
his traps abundant. (31) So beware of this, O servant of Allâh, and do not let
Satan trap you with his snares and his tricks, and your impregnable fortress against him
is: From Nu'maan ibn Basheer (radiyAllâhu 'anhu) who
said that Allâh's Messenger said: "Supplication
(ad-Du'aa) is worship, your
Lord the Mighty and Majestic said: 'Call upon Me I will respond to
your invocation.' (32) "
(33) Supplication is the head of remembrance of
Allâh.
Indeed he (salAllâhu 'alaihi wa'sallam) said:
and I order you to make mention to
Allâh much, and the like of that is a man being chased by the enemy who are hastening
after him until he comes to a protected fortress and so he protects himself in it.
Likewise is the servant, for he does not protect himself from Satan except through
remembrance of Allâh, the Mighty and Majestic. (34) So a Muslim remembering his Lord, the One free and far
removed from all defects, places him in a position of safety and protection which Satan is
unable to overcome. So this prevents him from many sins and numerous negative traits
pertaining to the tongue, the limbs and the heart. Therefore: The Muslim Does Not Fall Into Backbiting From Ibn 'Umar (radiyAllâhu 'anhumaa) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "Whoever intercedes and prevents one of the
punishments prescribed by Allâh, the Mighty and Majestic, then he has opposed Allâh
regarding His orders. Whoever dies with a debt due on him then it will not be repaid by
deenaars and dirhams but rather by good and bad deeds. Whoever disputes for something
which he knows is false then he remains in Allâh's anger until he desists. Whoever
accuses a believer of something that is untrue then Allâh will make him dwell in the pus
flowing from the inhabitants of the Fire and he will not leaver until he retracts from
what he said." (35) So the lethal plague of backbiting destroys one's good
deeds, destroys brotherhood and destroys one's reward. So the true Muslim does not
backbite, nor does he allow backbiting to take place in his presence. So let those people
fear Allâh, those whose bodies do not develop and those whose spirit is not fed except
upon spreading rumours and inventing lies against the servants of Allâh claiming that
'this is for the benefit of da'wah!' How strange! What benefit to the da'wah will be
achieved through slandering, backbiting and mentioning bad manners to others? Do you
think, O you who backbites the people, that you are far removed form defect? O you who can
only see the deficiencies of others, do you think that you are free from any mistakes?
'
rather you are full of deficiencies and the people have tongues!' Also from those
things which must be known is that: The Muslim Does Not Pry into the Matters that do not Concern Him From Abû Hurayrah (radiyAllâhu 'anhu) who said
that Allâh's Messenger said: "From the perfection of a person's Islâm is
that he leaves alone that which does not concern him." (36) So he halts at his limits and does not exceed and pass
beyond them. He knows that prying into that which does not concern him and asking about it
is not fitting for him. Rather it is forbidden for him and something he has to avoid. So
he complies with Allâh's orders and keeps away from what he has forbidden, since: All
of His Actions are for Allâh From Abû Hurayrah (radiyAllâhu 'anhu) who said
that Allâh's Messenger said: "Whoever loves for Allâh and hates for
Allâh, gives for Allâh and withholds for Allâh, then he has completed eemaan." (37,38) So this hadîth clearly shows the manner in which the
believer conducts all his affairs and behaves in all his dealings, all of them are for
Allâh and he does not give a share in any of them to other than Him, the One free and far
removed from all imperfections. In all his affairs he distances himself from seeking after
personal gain and enjoyment. In his loving and hating, giving and withholding he seeks
only Allâh's pleasure and His Paradise. He does not seek after the worldly positions,
wealth or reputation! Then if he falls into the like of this he repents and turns back (to
his Lord), so: The Muslim Repents and Turns Back to Allâh From Abû Sa'îd al-Khudrî (radiyAllâhu 'anhu)
who said that Allâh's Messenger said: "The example of the believer with regards to
eemaan is like the example of a horse with regards to its tethering stake; it roams around
and then returns to its tethering stake, and the believer is negligent and then he turns
to his eemaan. So feed the pious with your food and treat the believers well."
(39) So he does not persist upon sin, or treat it lightly.
Rather like the rest of the children of Aadam he commits many sins. However he is frequent
in turning back in repentance to his Lord. So what has preceded will clearly show us: The Essential Characteristics of His Personality From Abû Hurayrah (radiyAllâhu 'anhu) who said
that Allâh's Messenger said: "Two characteristics are not found together
in a hypocrite: good manners and understanding of the Religion." (40) So his manners are the manners of the righteous
people, and his behaviour that of the servants of the Lord of the worlds. He emulates the
pious and follows in the footsteps of the sincere. His heart and his behaviour agree, he
is not like the weak who take pains to put on a good appearance whereas their hearts are
empty! His knowledge and understanding of the Religion is deep and springs from a good and
sensitive heart, and precise memory. However his good manners and knowledge and
understanding of the Religion do not prevent him from: From Abû Hurayrah (radiyAllâhu 'anhu) who said:
We said: O Messenger of Allâh! You jest with us? He said (salAllâhu 'alaihi
wa'sallam): "Yes except that I do not say except what is
true." (41) So falsehood has no share of this, and lies cannot
approach it. So his jesting is with words that are true. Nor does this mean that he is to
expend all his time in lightheartedness and jesting. Rather in this and in all matters he
follows the footsteps of the Companions, May Allâh be pleased with them all, and their
way in this regard was: A
Time for This and a Time for That From Hanzalah al-Usayyidee who said: "Abu Bakr met me and asked: How are you O
Hanzalah? I Replied: Hanzalah is guilty of hypocrisy! He said: Free is Allâh and far
removed from all defects! What are you saying? I said: When we are with Allâh's Messenger
(salAllâhu 'alaihi wa'sallam) and he reminds us of the Fire and Paradise it is as if we
were seeing it with our own eyes. Then when we depart from Allâh's Messenger (salAllâhu
'alaihi wa'sallam) and attend our wives, our children and our business, then much of this
slips from our mind. Abu Bakr said: By Allâh we also experience the same. So I went with
Abu Bakr until we entered upon Allâh's Messenger (salAllâhu 'alaihi wa'sallam). I said:
Hanzalah is guilty of hypocrisy O Messenger of Allâh (salAllâhu 'alaihi
wa'sallam). So
Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: And how is that? I said
When we are with you, you remind us of the Fire and of Paradise and it is as if we are
seeing it with our own eyes. Then when we depart from you and attend our wives, our
children and our business then much of this slips from our minds. So Allâh's Messenger
(salAllâhu 'alaihi wa'sallam said: By Him in whose hand is my soul if you remained
continually as you are when you are with me and in remembering (Allâh) then the angels
would shake hands with you upon your beds and upon your roads. But O Hanzalah, (there
is) a time for this and a time for that, (there is) a time for this and a time for that,
(there is) a time for this and a time for that." (42) So both of these times are regulated by the orders of
Allâh, as has preceded. His time for serious matters is regulated according to the Book
and the Sunnah, and his jesting is kept free of anything forbidden and accompanied only by
that which Allâh has prescribed. So he does not, through negligence, allow his jesting
to become a way in which he falls into sin. Indeed how could he do this when: From Sahl ibn Sa'd (radiyAllâhu 'anhu) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "Beware of sins which are treated as being
minor, just like a people who encamp in the centre of a valley, so someone brings a stick
of firewood and someone else brings a stick until they are therefore able to bake their
bread. Likewise sins which are treated as being minor and for which the person is taken to
account will destroy him." (43) So it is just as the noble companion 'Abdullah ibn
Mas'ood said: The believer sees his sins as if he were sitting beneath a mountain which he
feared was about to fall upon him, whereas the wicked sees his sins like a man who finds a
fly settle upon his nose, so he does this (one of the narrators said: He brushes it away
from his nose).44 The Muslim should realise the greatness of hid Lord,
the One free and far from all imperfections, and His tremendous Power and Might, and he
should not think of the sin as being great or small! Rather he should think of it with
regard to the One he is disobeying. Those sins which are ignored by the weak hearted cause
their destruction by removing eemaan and fear of Allâh from their hearts. When a person regards sins and acts of disobedience as
something slight the he is one who is oppressing his own soul, and that should never
occur, since: The
Muslim Does not Commit Oppression From Jaabir ibn 'Abdullah (radiyAllâhu 'anhu) who
said that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "Beware of committing oppression for on the
Day of Resurrection oppression will be darkness, and beware of avarice for avarice
destroyed those who came before you, it led them into shedding blood and into making
lawful that which was forbidden for them." (45) Oppression is of two types: (i) A person oppressing
his own soul and (ii) his oppressing others. Both of these have been forbidden by
Allâh,
the One free and far from all imperfections. So a person oppressing his own soul causes
him to feel at home with his sins and to commit them, and causes him to abandon acts of
obedience to Allâh. The true Muslim is far removed from all of this and
furthermore: He is not a carrier of Malicious Reports From Anas ibn Maalik (radiyAllâhu 'anhu) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: Do you know what calumny
(al-'Adh) is? They said: Allâh and his Messenger (salAllâhu 'alaihi wa'sallam) know
best. He said: "Conveying the words of some people to others
in order to create mischief between them." (46) Tale-carrying is a foul disease; when it enters the
heart it corrupts it, and when the heart is corrupt the rest of the body becomes corrupt
and ones actions are destroyed. The sickness of tale-carrying only finds a place in
hearts which are filled with love of this world, the hearts of those who use the Religion
for lowly and despicable ends, and we seek Allâh's refuge from that! However, as for the
sincere Muslim who strives to follow and apply the guidance sent by his Lord, then: He is
not Attached to This World From Sahl ibn Aa'd (radiyAllâhu 'anhu) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "Jibreel came to me and said: O Muhammad!
Live as you will for you must certainly die; love whom you will since you must certainly
leave him; act as you will since you shall certainly be given due reward for it; know that
the believers eminence is his standing in prayer during the night, and his honour is
having sufficiency without dependency upon the people." (47) The person who lives attached to this world is poor
with regard to his Religion and intellect, he does not realise that this worlds, for the
one having no Religion is the road to degradation, the path to corruption and the key to
evil and foul deeds. Whereas the Muslim who is sincere to his Lord and his own soul and
with his brothers should be an excellent example to those who thirst after this world and
the few dirhams and deenaars. He should be a lesson for them that there is no good
in that, and that good lies only in taking this world as a means of increasing one's rank
with regard to the Religion and seeking to purify one's heart. However these two will not
be achieved except through: Disassociation
from this World From Aboo Umaamah Iyaas ibn Tha'labah who said: The Companions of Allâh's Messenger (salAllâhu
'alaihi wa'sallam) mentioned this world one day in his presence, so Allâh's Messenger
(salAllâhu 'alaihi wa'sallam) said: "Will you not listen, will you not listen!
Wearing old clothes is part if eemaan, wearing old clothes is part of eemaan!"
(48) Zuhd (abstemiousness) is to have little regard for
this world, to manifest ones poverty and need before Allâh, to treat the servants of
Allâh kindly and gently, to avoid spending lavishly upon clothing, food and drink, and to
avoid fame. Zuhd is not the rejection of the favours of
Allâh,
the One free and far removed from all defects, bestows upon some of His servants, rather
it is as Shaykhul-Islâm Ibn Taymiyyah, rahimahullaah, said: Keep away from that which
does not bring benefit, either because it contains no benefit at all, or because something
other than it is more beneficial, so that by doing the first he would be missing greater
benefit, or because it will produce something whose harm will grow to outweigh its
benefit. But as regards things which are purely beneficial or predominantly, then
avoidance of them is stupidity.49 Therefore there is to be no abstemiousness
with regard to: From Abû Hurayrah (radiyAllâhu 'anhu) who said that
Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "Charity (sadaqah) is due upon every
joint of a person on every day that the sun rises. Administering justice between two
people is an act of charity; and to help a man concerning his riding beast by helping him
on to it or lifting his luggage on to it is an act of charity; a good word is charity; and
every step which you take to prayer is charity; and removing that which is harmful from
the road is charity." (50) So if the servant is able to spend all his days and
nights in obedience to Allâh, and in doing actions pleasing to Him, then let him do so! [Author's text abridged hereafter] Even though abstemiousness is to be given special
attention by the rich due to their ability to spend and their wealth, as opposed to the
poor, then this will not prevent the Muslim, rich or poor, from having a contented and
rich soul, since: The
Muslim is Contented and Satisfied From Abû Hurayrah (radiyAllâhu 'anhu) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "Richness is not having many belongings, but
richness is the richness of the soul (contentment)." (51) So the greatest of riches you can attain, O servant of
Allâh, is contentment of ones soul, and having a contented heart and this will not be
achieved except through humbling oneself before Allâh, the One free from and far removed
from all defects, and calling upon Him in supplication and in placing reliance upon Him.
So he whose soul is contented and rich will increase in his: Devotion
to the Religion of Islâm From Ka'b ibn Maalik al-Ansaaree (radiyAllâhu
'anhu) who said that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "Two hungry wolves let loose amongst sheep
will not cause more harm to them than a persons craving after wealth and status will do to
his Religion." (52) So flee, May Allâh have mercy upon you, from this mad
craving after this world and its finery, and there is no salvation from that which has
been destined for a person. [Author's text abridged hereafter] So he who wishes for salvation then let it be the case
that his desire for his Religion is his foundation and guiding principle, if this is so
then Allâh will protect him and protect his religion. Then from the comprehensive matters
that should be known is: How
the Muslim Deals With People From Aa'ishah (radiyAllâhu 'anhaa) who said that
a man sought permission to enter upon the Prophet (salAllâhu 'alaihi wa'sallam), so he
said: "Give permission to him and what a bad son of
his people (or: what a bad man of his people). Then when he entered he spoke politely to
him. Aa'ishah said: So I said: O Messenger of Allâh, you said about him what you said and
then you spoke politely to him? He said: O Aa'ishah the worst people in station before
Allâh on the Day of Resurrection are those whom the people desert, or abandon, in order
to save themselves from their evil speech." (54) [Author's text abridged hereafter] It will also not be hidden that one of the best ways
of cementing ties and improving relations is: From Abû Hurayrah (radiyAllâhu 'anhu) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "A man went out to visit a brother of his in
a different village, so Allâh, the Most High, put an angel in wait for him in the road.
So when the angel came to him he said: Where are you going? He said: I am going to visit a
brother in this village. He said: Is it that you have done something for him for which you
seek repayment? He said: No, it is just that I love him for Allâh's sake. He said: Then I
am one sent by Allâh to you (to inform you) that Allâh, the Mighty and Majestic, loves
you, just as you have loved for His sake." (55) [Author's text abridged hereafter] (Paradise) cannot be attained unless the incentive for
it is: From Abu Darda (radiyAllâhu 'anhu) who said that
Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "There is nothing which is heavier upon the
balance than the good character." (56) So by his character the Muslim turns enemies into
friends, opponents into companions, and harsh people into those who are mild. Character is
a commodity which is almost something rare amongst the people today, except amongst those
who sincerely worship Allâh alone, Who are honest and true in the worship of the Lord of
the Worlds. So good character refines the soul and enables that: The
Muslim Knows His Own Worth From Abû Hurayrah (radiyAllâhu 'anhu) who said
that Allâh's Messenger (salAllâhu 'alaihi wa'sallam) said: "There will come upon the people years of
deceit in which the liar will be believed, the truthful disbelieved, the treacherous will
be trusted and the trustworthy held to be treacherous, and the despicable (ar-Ruwaybidah)
will speak out. It was said: Who are the despicable ones (ar-Ruwaybidah)? He said: The
lowly, ignoble man who speaks out about the public affairs." (57) [Author's text abridged hereafter] So it is binding upon the obedient servant that he
should: He Hopes for good for Himself and His Brothers From Jundub (radiyAllâhu 'anhu) who said that the
Messenger of Allâh (salAllâhu 'alaihi wa'sallam) narrated: "That a man said: By Allâh, Allâh will not
forgive so and so. Whereas Allâh, the Most High said: Who is it who swears by Me that I
will not forgive so and so, for I have forgiven so and so, and have rendered your actions
futile." (59) [Author's text abridged hereafter] The fear and hope that a Muslim has for his brothers
does not prevent him from carrying out what Allâh has established with regard to: Ordering
Good and Forbidding Evil From Aboo Sa'eed al-Khudree (radiyAllâhu 'anhu)
who said: "Allâh's Messenger (salAllâhu 'alaihi
wa'sallam) stood amongst us to deliver an address, and from his address was that he said:
Indeed it is about to occur that I will be called and will respond. Then after me will
follow rulers over you who say what they have knowledge of, and act upon what they know.
Obedience to them is obedience to me, and you remain like that for a time. Then there will
follow rulers over you after them who say what they do not have knowledge of and act
according to what they do not have knowledge of. So whoever is sincere to them and assists
them, or strengthens them then they are destroyed and have caused destruction. Accompany
them with your bodies and differ with them by your actions, and bear witness for the doer
of good from them that he is a doer of good, and for the doer of evil that he is a doer of
evil." (63) [Author's text abridged hereafter] In ordering good and forbidding evil,
the Muslim is careful of: Being Cautious to Avoid Animosity and Dissention From Jaabir ibn 'Abdullah (radiyAllâhu 'anhu) who
said that Allâh's Messenger said: "Indeed Satan has despaired that those who
pray should worship (him) in the Arabian peninsular, however (he seeks) to provoke
animosity between them." (65) So perhaps a word which one does not realise allows to
escape from his tongue and it falls upon one of the servants of Allâh, or a mistake he
makes, perhaps this will cause a great fire to blaze in the hearts of the brothers. This is the most Satan desires and it causes him to be
joyful and happy. So what we have indicated certainly occurs and is bound to occur and it
leads to widespread evil and great danger, so since this is the case, then what is: The Means To Escape the Trial which Befalls the People From Abdullah ibn Mas'ood (radiyAllâhu 'anhumaa)
who said: "How will you be when you are covered by a
trial in which the young grow up and the old become infirm. If anything of it is abandoned
it is said: The Sunnah has been abandoned. It was said: When will that occur, O Aboo Abdur
Rahman? He said: When your scholars pass away, and those ignorant amongst you become many;
when those who recite amongst you are many, but those who have understanding of the
religion are few; when your leaders are many, but those who are trustworthy are few; when
this world is sought with actions of the Hereafter; and when knowledge is sought for other
than the Religion." (66) So the means of escape is to follow the example
provided for us! Indeed obeying and following Allâh's Messenger (salAllâhu 'alaihi
wa'sallam) is the greatest escape from the trials which envelop us. So for Allâh, for Allâh, O servants of Allâh,
learn, and act, and fear Allâh and obey Him that you may be shown mercy. The Islâmic Personality is a clear and distinct
personality. Its fabric is the Book of Allâh, and its thread is the Sunnah and these two
are inseparable from it. It is a sincere and determined personality educated
and refined upon precise methodology which does not contain even the slightest deficiency,
and how could it since it is the Religion of Allâh, Lord of all the worlds?! So what I have written is knowledge which is the path
to action, a reminder which leads one to obey and follow, and advice which is essential
for the attainment of benefit. So I ask Allâh to grant success to myself and all of
the Muslims, and that He establishes us upon the way and methodology of His Prophet
(salAllâhu 'alaihi wa'sallam). He is the best One to ask and the greatest One who
responds, and our final call is all praise is for Allâh, Lord of all the worlds. 18th Ramadan 1408H az-Zarqa Jordan FOOTNOTES:
There are some ahadîth reported
about the excellence of gathering forty ahadîth, however all of them are unauthentic as I
briefly explained in my introduction to Forty hadîth on the Call To Islâm and the Caller
(Published by Al-Hidaayah, 1994)
Courtesy Of: SunnahOnline.Com