بسم الله الرحمن الرحيم

Tag: hadeeth

  • Legacy: The Prophetic Way

    Legacy: The Prophetic Way

    Prophet Muhammad (s) was born in an uncivilized society, and through the message of Islam, he educated, reformed, and refined that society. Idol-worship had been rampant, the poor were oppressed and exploited by the rich, and women were refused the dignity of being treated as worthwhile human beings. And in just over 20 years, the Prophet (s) transformed this society completely, creating and fostering a culture where Allah SWT alone was worshipped, where the rights of the poor were not only safeguarded but prioritized, and where women were raised to their divinely ordained status.

    In some ways, our world today has fallen back into many of the norms of that uncivilized society before the advent of Prophet Muhammad, that era of jahiliyah, ignorance. We’re being forced to confront this ignorance on all different fronts — godless ideologies, religious fanaticism, unbridled greed, war mongering, and economic exploitation, to name just a few. The pervasive nature of this unchecked darkness makes us doubt if we could ever possibly find our way out of this.

    But Allah SWT told us, more than 1400 years ago, “Today I have perfected your faith for you, completed My favor upon you, and chosen Islam as your way” (Qur’an 5:3). Islam is our salvation. Islam is the solution. And so, we turn to the example of the Messenger of Allah (s), and we ask ourselves this: how did one man come to a people who were in a state of such moral degradation and completely transform them into the most righteous of all generations?

    True Transformation

    It starts with perfecting one’s own character. The Prophet (s) was a man whose sense of morality and virtue was completely unparalleled. Before prophethood, he was known amongst his tribe as “Al-Amin,” “The Trustworthy,” and after, even as those same people were abusing and torturing him for bringing the message of Islam, they had no doubts about his honor. In fact, up until the very night he was migrating to Medina, despite suffering at the hands of his own kin for almost 13 years, many of them still entrusted him with their valuable possessions, because even as they despised his message, they knew there was no one more trustworthy than him.

    However, this transformation doesn’t end with just our own selves, but rather we ought to work to facilitate growth in others as well. The Prophet (s) was a mercy to mankind and forgiveness was a constant theme throughout his life. There is a narration of a woman who would throw trash at the Prophet (s) and attempt to humiliate him daily. But there came a day when she did not throw trash and when he noticed her absence, the Prophet (s) went and inquired about this person who had expressed such abuse towards him. And when he heard that she had fallen ill, he went to visit her, and she was so moved by the compassion and generosity of soul of the Prophet (s), she immediately accepted Islam, right then and there.

    There is something powerful in how the Prophet (s) was able to forgive all people, even those who were directly responsible for some of the most difficult moments of his life. The Prophet (s) looked at Wahshi, the man who murdered his beloved uncle, Hamza (r), and he was able to show him compassion. So, when Wahshi came to the Prophet upon accepting Islam, instead of demanding retribution for the death of his uncle, the Prophet (s) forgave him. And Wahshi (r) would go on to face the false prophet, Musaylamah the Liar, and with that same spear he had once used to kill the uncle of Prophet Muhammad (s), Wahshi (r) defeated one of the greatest enemies of Islam.

    And the fulfillment of this transformation can be seen in an impact that lasts long after individuals. The Prophet (s) was generous and tolerant, even to those who might not have expected it of him. After the conquest of Mecca, representatives from all over the Arabian Peninsula began sending delegations to the Prophet (s). In one such instance, a delegation of Christians from the city of Najran came to visit the Prophet, and while conversing with him, the time for their prayer arrived. Instead of asking them to leave or find somewhere else to perform their worship, Prophet (s) showed them respect and honor and he allowed them to pray according to their religious tradition within his own mosque.

    This tradition of tolerance and respect was continued under the Caliphate of Umar ibn Al-Khattab (r). When the Muslims conquered Jerusalem, Umar (r) entered the city peacefully and with assurances of the protection of the religious freedom of all those who inhabited the land. In fact, when prayer time came around, and a priest offered Umar (r) the opportunity to pray within a church, Umar turned it down – not out of disrespect, but rather because he didn’t want the church to eventually be turned into a mosque. Thus, to maintain the dignity and rights of the Christians under his rule, Umar (r) made the decision to preserve their holy site.

    But this didn’t end with the Companions and those who had directly learned from the Prophet. Rather, more than 500 years later, when Salahuddin Ayyubi conquered Jerusalem once more, he spared the Christians within it. He allowed them to live and freely practice their faith, in stark contrast to how the Crusaders had brutally shed the blood of Muslim inhabitants when they had entered the city. Salahuddin also made active efforts, like Umar (r), to protect Christian sites in Jerusalem, namely The Church of The Holy Sepulchre, in accordance with the same teachings of the Prophet Muhammad (s) that had been passed down to him through centuries and across generations.

    An Incomparable Legacy

    We can’t start talking about reforming the world until we first purify ourselves and then work to change the hearts and minds of the individuals around us. The Prophet (s) was a master at this. He understood people on a level that most never even bother to try. He made them feel heard and appreciated for even the smallest of things. He took the time to get to know and love everyone on such an individual basis that even those who only had a couple years with him were infinitely impacted by him.

    We speak of legacy, but real legacy is not defined by hitting certain milestones, or by leading in polls, or by being obsessed with solo success. Real legacy is about the lasting impact you are able to leave, on the world, on those within it, and on those who come long after you, yourself, have passed on.

    Every single time the adhan is called and all Muslims in the vicinity who hear and heed this call, stand together, united in their striving to worship the Creator, that is a mark of the Prophet’s legacy. Every single time a Muslim makes an effort to smile and treat others with kindness because the Prophet (s) said “smiling is charity,” that is a mark of his legacy. Every single time a Muslim helps an orphan, in any way possible, because the Prophet (s) loved and emphasized the care of orphans, that is a mark of his legacy. Every time we choose courage, humility, selflessness, kindness, tolerance, patience — the list of the Prophet’s exalted traits goes on and on — that is a confirmation and a testimony to the legacy of Prophet Muhammad (s).

    This legacy wasn’t built in one day or one month or one year. This is a legacy that took 23 years to build; 23 years of changing the hearts and the minds of the people by approaching them from a place of genuine concern and commitment to sharing divine guidance; 23 years of guiding and facilitating individuals to become leaders and creating communities of people who were committed to the overall betterment of society. And for 23 years the Prophet instilled such love and hope and trust that even today, more than 1400 years later, those of us who have never met the Prophet (s), who know him only through what’s been preserved about him, every single day 1.8 billion of us around the world actively choose to carry on and fulfill the legacy of Prophet Muhammad (s).

  • Hadith 7 – Nasīḥah

    Hadith 7 – Nasīḥah

    An Excerpt from Commentary on the Forty Hadith of Imam Al-Nawawi
    Timeless Prophetic Gems of Guidance and Wisdom

    On the authority of Tamīm Al-Dārī (RAA) that the Prophet (pbuh) said: “Religion is nasihah.” We said: “To whom?” The Prophet (pbuh) said: “To Allah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk” (Sahih Muslim).

    Introduction
    There is no exact English translation for the word “nasihah” as it covers a broad concept. Some use the term “sincerity,” but this is only part of the meaning. With respect to Allah (SWT), His Book, and His Messenger (pbuh), it carries the meaning of sincerity. With respect to the leaders and the Muslim community, it carries the meaning of sincere advising. According to Ibn Salah (RAA), nasihah is “truly seeking the best, in terms of intention and action, for the one whom he is making nasihah to.” This hadith is a profound statement. Al-Sheikh Jamāl Zarabozo says that this brief statement of the Prophet (pbuh) describes the essence of Islām. This is because it encompasses Islām, īmān and ihsan altogether.

    Lessons

    A. Nasihah to Allah

    Nasihah should first be towards Allah (SWT). This includes fulfilling the obligations with ihsan in the best possible manner. This should be the main purpose of this life for every Muslim. This includes striving to get as close as possible to Allah (SWT) by doing not only that which is obligatory but also that which is preferable. On the other hand, one should refrain from doing that which is forbidden and avoiding that which is disliked.
    Nasihah to Allah (SWT) encompasses the following:
    • Believing in Allah (SWT) and disassociating any partners with Him.
    • Believing in His names and attributes.
    • Obeying and fulfilling His commandments.
    • Abstaining from that which He (SWT) has forbidden.
    • Remembering Him under all situations and circumstances.
    • Loving that which He (SWT) loves and hating that which He hates.
    • Recognizing the blessings that He has bestowed upon us and properly thanking Him for these blessings.
    One who wishes to do nasihah towards Allah (SWT) needs to have the correct intention. This is the case even if the individual may not be able to perform an obligation (due to an illness or lack of means). By having the correct niyyah, his responsibility towards Allah is fulfilled. Thus, ikhlas is another important aspect of this great concept. One should always be honest and practice ikhlas in whatever is done. In fact, ikhlas should be the first thing that a Muslim should aim for when doing nasihah to Allah (SWT). The actions of the heart and limbs also fall under nasihah to Allah. Actions of the heart include hope in the mercy of Allah (SWT), to trust Him, to fear Him, and to seek refuge in Him. As for the actions of the limbs, they include salah, zakāh, fasting, speaking the truth, etc.
    B. Nasihah to His Book
    After having nasihah in Allah, we need to have nasihah to His Book, the Quran. This encompasses the following:
    • Believing that the Quran is the Word of Allah (SWT), and that it is not similar to the word of any human.
    • To read, recite and practice the Quran per one’s ability.
    • To study its admonitions, lessons, and parables.
    • Calling others to have faith in the Quran.
    • To defend and protect the Quran from any kind of distortion or misinterpretation.
    • To defend the Quran against any false claims which are made against it.
    • To respect and treat the Quran in a proper manner.
    o For example, we should not throw away a piece of paper which has an āyah printed on it out of respect. This includes that present on magazines, newspapers, etc. This āyah of Allah (SWT) may be stepped upon or get filth on it. If we were to see such a piece of paper on the ground, we should pick it up and safeguard it or destroy it by burning or shredding.
    C. Nasihah to His Messenger (pbuh)
    After the Quran, then we need to have nasihah in the Messenger of Allah. This includes the following:
    • Believing in the message revealed to the Prophet (pbuh) and believing all that was revealed to him was divinely inspired.
    • Accepting him (pbuh) as the true leader of the ummah with regard to matters of the religion, his words are an authority in itself while everyone else’s statements and opinions come only after his.
    • Accepting his Sunnah as the scale by which we judge a particular matter or issue.
    • Loving him (pbuh) more than the love that we have towards ourselves and our family. It is the second level of love after the love of Allah (SWT). Our love for him (pbuh) should lead us to fulfilling our obligations and obeying him.
    • Saying “sallallahu ‘alayhi wassallam” whenever his name is mentioned.
    • Loving those who love him (pbuh) and hating those who hate him.
    • Reviving his Sunnah by learning, understanding, teaching and spreading it.
    D. Removing Bidah by Reviving the Sunnah
    Today, there are so many bidah being practiced by Muslims. One major way in removing the bidah is by reviving the Sunnah. As was said by one of the early scholars: “Bidah only arises when the Sunnah is not known or practiced.” One of the main problems today is that many Muslims are unaware of the Sunnah and the status of the Sunnah. To revive the Sunnah, one should not start by condemning the bidah but rather by introducing the Sunnah. One of the things that we should do is to make them aware of the Sunnah. In doing this, we should not be aggressive or confrontational as it may result in people who are being called to become offended and confused. This will result in the people rejecting the Sunnah.
    As advised by Al-Imām Ahmad, we should do it in a nice, gentle and proper manner so that we do not end up arguing and fighting over it. Furthermore, we need to be excellent role models for those who love and follow the Sunnah. In this way, those who were unaware can understand, love and appreciate the Sunnah when they themselves see the beauty of the Sunnah. They will then use the Sunnah as the yardstick in measuring the value of a certain action etc. Slowly, inshāʹ Allah, bidah shall be reduced and minimized.
    While educating the people about the Sunnah, due care needs to be exercised so as to ensure that the people shall not be focusing on the minor issues. Sunnah is categorized into different levels and one should learn the basic elements before studying the details. We should also make the people understand, love and appreciate the Sunnah on a more basic and elementary level before going into the finer details. Inshāʹ Allah, this will lead to the revival of the Sunnah.
    E. Loving the Family and the Companions of Muhammad (pbuh)
    There are some prominent deviant sects who propagate their false beliefs by creating doubts about the companions of the Prophet (pbuh) with the intention of making people hate them. Doing this actually entails rejecting the Sunnah. These sects believe the Sunnah is only derived through their a’immah and not others.2
    Allah (SWT) defends the sanctity of all of the companions of the Prophet (pbuh) in the Quran itself:
    “And the first forerunners [in the faith] among the muhājirūn and the ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment” (9:100). Thus, it is necessary to love those who followed him (pbuh) during his time, defended him, and practiced Islām in the best manner. This is part of upholding the Sunnah. As for those who are of latter generations, we need to also love those who follow, defend, and strive to revive the Sunnah of the Prophet (pbuh).
    F. Nasihah to the Muslim Leaders
    The hadith continues, and then mentions nasihah to the Muslim leaders. The word ‘leader’ stands for both ʼulamāʹ and leaders in authority. Nasihah should be given to all leaders, regardless of their authority and rank. In Islām, no one is above the law and no one is free from the need of advice. Even Rasulullah (pbuh) sought the consultation of the companions when the need arose. For example, he consulted his companions while making plan for battle against the kuffār during the Battle of Al-Khandaq. On some other occasions, the companions offered nasihah without being asked such as in the Battle of Badr. Nasihah is for the benefit of anyone who is in authority. This means that the ruler, leader, or scholar should be among the first to receive sincere advice. It is also important to choosing the appropriate method, etiquette, and channel in advising them.
    Nasihah to Muslim leaders include the following:
    • Helping them in that which is good and beneficial.
    • Obeying them in that which is right.
    • Reminding them if they were to make mistakes or forget.
    • Being patient with them if they do things which we dislike. We should try to give nasihah and at the same time tolerate them as opposing them will create instability in the Muslim community.
    • Making jihād with them and not rebelling against their authority.
    • Making dua to Allah to give them guidance and piety.
    The scholars state that nasihah towards the leaders should be done in accordance with certain guidelines:
    1) One must have a good intention with sincerity.
    2) It should be done in a mild and respectful manner. One should always avoid harshness and not seek to embarrass them. Our aim is to advise and correct them rather than showing off.
    3) Not divulging or informing others about their wrong-doings as this may lead to more problems in society.
    4) Giving the nasihah privately and not publicly.
    If one is asked by the leader to commit a masiyah or sin, or something which contradicts with Shariah, one should never obey. Nevertheless, we should disobey in a non-aggressive manner. Our aim is to remind them that what they are seeking to do is wrong so that they will change. This will be more effective in bringing about good than having a harsh response.
    As for the scholars, our nasihah is to seek knowledge from them. Some guidelines about giving them nasihah are the following:
    • We follow them if their opinion is based on sound proof and evidence.
    • We do not seek to point out their mistakes. There are some people who wish to point out the mistakes of scholars. We should avoid such a temptation as scholars are pious people, and such an action may cause Allah (SWT) to be displeased with us. It can also create chaos in the community.
    • We should not follow scholars blindly.
    • We should not disrespect them.
    G. Nasihah to the Muslim Community
    The hadith concludes with the nasihah to the Muslim community. This nasihah includes observing the rights of other Muslims and fulfilling our obligations towards them. These obligations differ depending on the category they fall in (i.e. parents, children, relatives, neighbors, etc.) Some obligations to our fellow Muslims include greeting them, visiting them when they are sick, making duʼāʹ for them, giving sincere advice if they request it, and praying salah tul-janāzah for the one who dies. Furthermore, more emphasis should be placed on sacrificing time, effort, and money for the benefit of the Muslim community.
    H. The Concept of Al-Wala and al-Bara
    One concept that is important in the nasihah to the Muslim community is the concept of al-Wala. The concept al-Wala refers to love, care, and affinity for one another within the ummah for the sake of Allah (SWT), and encompasses the following:
    1) to love every Muslim.
    2) to care for all Muslims.
    3) to help other Muslims.
    4) to defend and protect other Muslims.
    Al-Wala also encompasses the actions that result from this. If one does not love, one will not care. If one does not care, one will not help. If one does not help, one will not protect. The reason why so many Muslims today do not care or help another is because their belief in al-Wala is lacking. We should have love for other Muslims, especially those who are suffering, so that they can be cared for and helped. The scholars are of the opinion that the least that a Muslim can do for another is to make duʼāʹ for them.
    The concept of al-bara is actually contrary to al-Wala and refers to enmity and disassociation with the people of disbelief and falsehood. This is usually practiced for the purpose of preventing Muslims from committing evil. However, al-bara should be avoided if (1) it is done for our own self-interest, and (2) it will not lead the other person to mend his ways. Instead of disassociating ourselves from such an individual, we should give good and sincere advice and educate him or her. We should show our love and concern and provide good nasihah in the proper way. It is only if all other attempts fail, that we can use the concept of disassociation. And even this should be done only if al-bara is capable of leading the individual to change his ways.
    I. Benefitting and Caring for the Muslim Community
    The Prophet (pbuh) said: “The Muslim is one whom other Muslims are safe from his tongue and his hand” (Sahih Muslim and Sahih al-Bukhārī). The true Muslim is one who will not harm others verbally, physically, or by any other means. Mercy and respect are important elements of etiquette towards the community. Having mercy for the young and showing respect to the elders should be an end result from glorifying Allah (SWT). This is as per the following hadith: “He is not from us one who does not have mercy to our young or respect the elders.” (Al-Tirmidhī, Ahmad, and Sunan Abū Dawūd).

    If we are the ones entrusted with authority, we should act sincerely towards the rest of the Muslims and do that which is in their best interest. We should give nasihah to the people by doing that which is best for the ummah. This means defending the community, placing appropriate and qualified people in their proper position and job. Any leadership or authority, whatever the level or rank, will be answerable in front of Allah (SWT) on the Day of Judgment. They will be asked regarding those under their responsibility. This also includes us who may be parents, community leaders, supervisors, managers, teachers, etc.
    Conclusion
    Based on all that has been discussed here, we see that nasihah encompasses much of Islām, īmān and ihsan. We see that nasihah carries many meanings. With respect to Allah (SWT), His Book, and His Messenger (pbuh), it carries the meaning of sincerity. With respect to the leaders and the Muslim community, it carries the meaning of sincere advising. Since this hadith defines the dīn as nasihah, it is important that we uphold and apply the obligation of nasihah in our lives. In our ummah, there is a great need for the Muslims to be benevolent and sincere to each other. Following this short but comprehensive hadith allows for the betterment of the Muslim and the Muslim Ummah.

  • Ḥadīth 13 — Loving Your Muslim Brother

    Ḥadīth 13 — Loving Your Muslim Brother

    An Excerpt from Commentary on the Forty Hadith of Imam Al-Nawawi
    Timeless Prophetic Gems of Guidance and Wisdom

    Abū Hamzah Anas bin Mālik (RAA), who was the servant of the Messenger of Allah (pbuh), reported that the Prophet (pbuh) said: “None of you truly believes until he loves for his brother that which he loves for himself” (Al-Bukhārī & Muslim).

    Introduction
    This ḥadīth states that the Muslim should love for other Muslims that which he loves for himself. This lays down a significant principle for the behavior of Muslims towards each other. A true Islāmic community is built upon love and compassion between its members. Loving that which is good for others is part of loving them. They should treat others in the same manner that they wish to be treated.

    Lessons
    A. Islāmic Brotherhood

    The Prophet (pbuh) says in a similar hadīth: “The servant does not truly believe until he loves for others what he loves for himself from the good” (Musnad of Al-Imām Ahmad). The Prophet (pbuh) also says in another hadīth: “…Whoever wishes to be delivered from the fire and enter the garden should die with faith in Allah and the Last Day and should treat the people as he wishes to be treated by them…” (Sahih Muslim). A true Islāmic community can only arise when barriers to brotherhood are removed. These can come from divisions such as race, ethnicity, color, economic class but can also arise from extreme affiliations to differing madhāhib or religious groups/circles. Other barriers that contribute to division between Muslims are jealousy, pride, selfishness, hatred, and envy. When we deal with other Muslims in the community, we should deal with them in the best manner.

    Furthermore, we should choose the best words in our conversations. Good words minimize disputes and confrontations between others. The Qur’an says in Sūrah Ahzāb, āyah 70: “O you who believe! Keep your duty to Allah and fear Him, and speak always the right word.” It also says in Sūrah Isrā’, āyāt 53-54: “And tell My servants that they should always say those words that are the best. Verily Shaytān sows a state of conflict and disagreement among them.”

    Mercy and compassion should exist in our dealings with others. This is related to al-walā [love, care, and affinity for one another]. Two of the four aspects of the principle of al-walā that come from this hadīth are that Muslims must love and care about one another. The other aspects of al-walā are to help and defend Muslims.

    B. Evil of Arrogance

    One important behavior that we should be wary of is arrogance. Arrogance can come in many forms, which includes belittling others, looking down on others, looking at oneself as better than others, etc. The Prophet (pbuh) says: “He who has in his heart the weight of a mustard seed of pride shall not enter Paradise.” A person (among the listeners) said: “Verily, a person loves that his dress should be fine, and his shoes should be fine.” The Prophet (pbuh) remarked: “Verily, Allah is Graceful and He loves Grace. Pride is disdaining the truth (out of self-conceit) and having contempt towards people” (Sahih Muslim). It is unfortunate that arrogance is rampant among the Muslim lands in the form of racism and ethnic pride. And as the Prophet (pbuh) mentions, it takes the smallest ounce of arrogance to qualify one for the Hell-fire.

    Altogether, we need to be humble and show mercy to others. Part of loving good things for others is to practice mutual consultation and to enjoin goodness and forbidding evil. When we advise others, we should do it in a good way, based on our love for them and not to seek personal interest. The Prophet (pbuh) used to show his love for others when giving advice to them. When advising others, it is better to explicitly mention that we are advising them because we love and care for them. If an advice is specific for an individual, it should be done in private so as to avoid offending the person.

    C. Wishing the best for your Brother

    Fudayl ibn Iyād was a famous Muslim ascetic who had been a thief but renounced his crimes and became a renowned zāhid and died in 187 A.H. He went one step further when putting this hadīth into practice. He said that we should wish others to be like us, but we should also wish them to be better than us. It is from the bounty of Islām that we have attained whatever good that exists within ourselves. Thus, we should wish the same for other Muslims. Similarly, Ibn Rajab also states that we should wish for other Muslims to be better than us in ibādah and in akhlāq. On the other hand, we should also wish for our own constant self-improvement. It is not sufficient to merely wish for something which is good for other Muslims while we are deficient and not striving to be better Muslims ourselves. Therefore, it is a matter of continuous competition among us to attain good.

    D. Brotherhood in Turbulent Times

    One important concept that is emphasized from the teachings of this hadīth is brotherhood. There are many Muslims in the world today, but unfortunately most of them are weak in īmān, except those upon whom Allah (SWT) bestows His mercy. Many of these weak Muslims commit sins regularly and violate principles of Islām. In the past, these people were the minority, and the Muslim community would tend to disassociate themselves away from such people. To do the same in contemporary times would, however, not be appropriate and instead would be counterproductive. In fact, even people with the minimum level of Islām should be regarded as brothers in Islām. Hence, if they were to commit a sin, we would love for them to leave the sinful act. We should care and love for them that which we love for ourselves, that we be guided aright, away from sins and disobedience.

    Conclusion

    This hadīth can be practiced at many different levels and in different ways. It can be applied in giving nasihah, giving sadaqah, and in enjoining the good and forbidding evil. The Muslim world today is unfortunately divided in so many different ways, and division has unfortunately become the norm. Through practicing this beautiful and powerful hadīth, the seeds for brotherhood and love can be implanted within own ummah. We can also protect ourselves from contempt, pride, suspicion, selfishness, and other evils.