Prophet's Moral Teachings by Ghazali

An Ideal Personality
by
Hadhrat Imam Ghazali (RA)

 

Prophet's Moral Teachings

Islam had come to illuminate the lives of the people with the light of virtue and good manners, to create in them brightness of character, and to fill their laps with the pearls of good conduct. It made the stages that came in the process of achieving this great objective as an important part of the prophet hood. Similarly it declared all attempts to create disruption in these stages as an expulsion from the religion and equivalent tothrowing away the yoke of faith from one's neck.

The position of morality is not like that of the means of pleasures and luxuries, from which indifference may be possible. But morality is the name of the principles of life which the religion must adopt and must care for the respect of its standard-bearers.

Islam has enumerated all these virtues and principles and has encouraged its followers to make them parts of their lives, one after another.

If we collect all the sayings of the holy Prophet about the importance of good moral character, then a voluminous book will be prepared, about which many of the great reformers will be ignorant.

Before we enumerate these virtues and state their details, it will be proper if we quote some examples of how strongly and emphatically Islam has called upon the people to adopt good moral character.

Usama bin Shareek says: "We were sitting in the presence of the Messenger of Allah so quietly as if birds were perched on our heads. Nobody had the courage to open his mouth. In the meanwhile some people came and asked: "Amongst the slaves of God who is the dearest to Him." The Prophet replied: "One who has the best moral character." (Ibn Haban)

Another tradition has it: "They asked what is the best thing given to man ?" He replied: "Best moral character." (Tirmizi)

The Prophet was asked: "Which Muslim has the perfect faith ?" He answered: "He who has the best moral character." (Tibrani)

Abdullah bin' Amar has reported: "I have heard the Prophet as saying: 'Should I not tell you who amongst you is the most likeable person to me 1 And who will be the nearest to me on the Day of the Judgment 1' He repeated this question twice or thrice. The people requested him to tell them about such a person. He said 'He who amongst you has the best moral character.'"(Ahmed)

In another hadith, he has said: "On the Day of the Judgement there will be nothing weightier in the balance of a momin than the goodness of character.

Allah dislikes an obscene and a rude talker and the bearer of a good moral character reaches to the level of the observer of the prayer and fasting, on account of his character." (Imam Ahmed)

There would be nothing surprising if such teachings were to come from a philosopher who was busy in his campaign of moral-reform. But the great surprise is that these teachings come from a man who strived for establishing a great new faith, when all other religions turn their attention first only towards the performance of worship and such other religious rites.

The last Prophet gave a call for the performance of various Corms of worship and for the establishment of such a government that was involved in a long-drawn war with its large number of enemies. Inspite of the expansion of his religion and the immense increase in the various tasks of his followers, the Prophet informs them of the fact that on the Day of the Judgment there will be nothing weightier in their balance than their good moral character, then definitely this reality is not hidden from him that in Islam the value of morality is very high.

The fact is that if the religion is the name of good conduct between man and man, then on the other hand in its spiritual sense it is also the name of the best relationship between man and his God, and in both these aspects there is the same reality.

There are many religions which give this glad tiding that you may embrace any belief, your sins will be washed away and offering fixed prayers of any religion will cancel your mistakes.

But Islam does not believe in this. According to it, these benefits will be available only when the axis and centre of belief is a conscious step towards virtue and payment of the compulsory dues, and when the proposed worship can become the real source of washing away the sins and generating the real perfection. In other words evil can be removed by those virtues which man makes his own and by which he is able to reach high and lofty standards.

The holy Prophet has very forcefully emphasised these valuable principles so that the Ummah may understand it very clearly that the value of morality may not go down in its eyes and the importance of mere forms and shapes may not increase.

Hazrat Anas has reported: "Allah's Messenger has said: 'A slave achieves, by means of the goodness of his character, great position and high honour in the Hereafter, though he may be weak in matters of worship; but on account of his wickedness of character he is thrown in the lowest recesses of the Hell." (Tibrani).

Hazrat Ayesha narrates: "I have heard the Prophet as saying: 'Momin, by goodness of his character, achieves the high position of the one who observes fast and offers prayers." ( Abu Dawood).

Ibn Umar is reported to have narrated: "I have heard the Prophet as saying: 'A Muslim who observes moderation in matter of worship, on account of the goodness of his character and decency achieves the position of that man who observes fast and recites Allah's verses during prayers in the night." (Ahmed)

Abu Huraira has quoted the Prophet as saying: "A Momin's nobility is his religiousness, his tolerance is his intelligence, and his lineage is his goodness of character." (Hakim)

Abu Zar has narrated: "Successful is the man who had purified his heart for faith, kept his heart on the right lines, his tongue was truthful, his self was content, and his nature was on the right path."(Ibn Haban)

The Prophet's Excellent Example

Mere teachings and commands of Do's and Don'ts do not form the foundation of good moral character in a society, because only these things are not sufficient for developing these good qualities in the human nature; a teacher may merely order to do such and such things and not to do such and such things, and the society becomes a moralist society. The teachings of good conduct which is fruitful requires long training and constant watchfulness.

The training cannot be on the right lines if the example before the society is not such that commands full confidence, because a person having a bad moral character cannot leave a good impression on his surroundings.

The best training can be expected only from such a man whose personality, by the force of its morality, would create a scene of admiration in the beholders. They would sing praises of his nobility and feel the irresistible urge to benefit from the example of his life. The world would spontaneously feell the urge to follow his footsteps.

For nourishing and developing more and more excellent good character among his followers it is necessary that the leader must possess higher and nobler character and attributes than his followers.

The holy Prophet himself was the best example of the good moral character, to emulate which he was giving a call to his followers. Before advising them to adopt a moral life by giving sermons and counsels, he was sowing the seeds of morality among his followers by actually living that kind of life.

Abdullah Ibn Amar says: "The Messenger of Allah (p. b. u. h.) was neither ill-mannered nor rude. He used to say that the better people among you are those who are best in their moral character." (Bukhari)

Anas says: "I served the holy Prophet for ten years. He never said 'Uf (expressing dissatisfaction), nor did he ever ask me why I did this or did not do that(Muslim)

It is also reported by him: "My mother used to hold the Prophet's hand and used to take him wherever she wanted. If any person used to come before him and shake his hand, the Prophet never used to draw away his hand from the other person's hands till the latter drew away his hands, and he never used to turn away his face from that person till the latter himself turned away his face. And in the meetings he was never seen squatting in such a way that his knees were protruding further than his fellow-squatters." (Tirmizi)

Hazrat Ayesha says: " If there were two alternatives, the holy Prophet used to adopt the easiest alternative, provided there was no sin in it. If that work were sinful, then he used to run away farthest from it. The prophet did not take any personal revenge from any body. Yes, if Allah's command were to be disobeyed, then his wrath was to be stirred. Allah's Messenger did not beat anybody with his own hands, neither his wife nor a servant. Yes, he used to fight in the wars in the cause of Allah." (Muslim)

Anas has narrated: "I was walking with the Prophet. He had wrapped a thick chadar round his body. One Arab pulled the chadar so forcefully that a part of his shoulder could be seen by me, and I was perturbed by this forceful pulling of the chadar. The Arab then said: '0 Muhammed! Give me some of my share from the property which Allah has given you.' The Prophet turned towards him and laughed, and gave orders for a donation being given to him." (Bukhari)

Hazrat Ayesha has reported that Allah's Messenger has said: "Allah is soft-hearted. He likes soft heartedness. And the reward which He gives for soft-heartedness does not give for hardness, nay, such a reward He does not give for any thing." (Muslim)

In another tradition it is stated: "Softness in whichever thing it may be, will make that thing beautiful. And from whichever thing softness is taken out, it will become ugly." Jarir narrates that the Prophet has said: "The reward which Allah gives for soft-heartedness He does not give it for folly; and when Allah makes any slave His favourite, He gives him softness. Those families that are devoid of softness become deprived of every virtue." (Tibrani)

Abdullah bin Harith has reported that he did not see anybody smiling more than the Messenger of Allah. (Tirmizi)

Hazrat Ayesha was asked what did Prophet do at home? She replied:" He used to be in the service of his home people; and when the time of prayer came he used to perform ablutions and go out for prayer." (Muslim)

Anas has narrated: "Allah's Messenger had the best manners of all the persons. I had an adopted brother, whose name was Abu Umair. He had a sick sparrow, who was called 'Nagheer'. Allah's Messenger used to be playful with him and ask him : '0 Abu Umair! what has happened to your Nagheer'. " (Bukhari)

Of the habits and traits of the Prophet one trait was very well known that he was extremely philanthropic. He was never miserly in anything. He was very brave and courageous. He never turned away from Truth. He was justice, loving. In his own decision he never committed any excesses or injustice. In his whole life he was truthful and an honest trustee.

The same Quran, the same Criterion, the same Yasin, the same Taha

Allah has commanded all the Muslims to follow the excellent habits and the best traits of the Prophet and to take guidance from the holy life of the holy Messenger.

"Surely there is in the person of Allah's .messenger an excellent example for you-for every person who has hope in Allah and the Hereafter and remember, Allah, reciting His name many times." (Ahzab: 21) Qazi A'yaz says that the Prophet was the most excellent-mannered, most philanthropic and the bravest of all. One night cause). They saw that the Prophet was coming from that direction. He had rushed before all others to find out what was the trouble. He was riding the horse of Abu Talha, without a saddle, and a sword was hanging from his neck, and he was comforting the people not to be afraid saying there was nothing to worry.

Hazrat Ali says that in the battles when fighting started, we used to worry much about the Prophet, because nobody was nearer to the enemy in the fighting than the Prophet.

Jabir bin Abdullah says that whenever anything was requested of him, he never said: No.

Hazrat Khadija had told him when he was first blessed with the Divine Revelation: "You carry the loads of the weak people, you earn for the poor, and help a person if any trouble comes to him in following the Truth."

Once he received seventy thousand dirhams. They were placed before him on the mat. He distributed them standing. He did not refuse a single beggar till he finished the entire amount.

A man approached him and requested for something. He said: "At present I do not have anything, buy something in my name, and when we will get some money we will pay for it."

Hazrat Umar stated: "Allah has not made it compulsory for you to do a thing on which you have no power or control." This saddened the Prophet.

One Ansari said: "O Messenger of Allah! Spend and be not afraid of the straitened circumstances imposed by Allah."

The Prophet smiled and his face shone resplendently. He said: "I have been commanded to do this only."

The holy Prophet used to love his companions. He did not hate them. He respected every respectable man from any other nation, and he used to appoint him as a responsible officer over them. He used to be in search of his companions and gave them their shares. No companion thought that any other person was more respectable in the Prophet's eye than the companion himself.

Any person who adopted his companionship or anybody who came to him for his need, he used to advise him to be patient, till he was satisfied. If anybody asked anything from him, he gave it to him or else talked to him so lovingly that he came back satisfied. The river of his kindness was flowing for every body. For his companions he was a guardian, and in matters of Truth all were equal in his eyes.

He was good-looking, decent, humble and soft hearted. He was not a narrow-minded and a hard person. Quarrelling was not his habit. He never spoke obscene words. To condemn others or to praise some one excessively was beyond the pale of his character. He expressed indifference towards unnecessary things, but he was never given to pessimism.

Hazrat Ayesha says that there was none who possessed a better moral character than the Prophet. Whenever his friends or his home people called him, he readily responded.

Jarir bin Abdullah says: "Since the time I became a Muslim, the Prophet did not prevent me from entering (the house); whenever he looked at me, he smiled."

He used to exchange repartees with his companions, mix up with them freely, and tried to be nearer to them. He played with their children and took them in his lap.

Invitation from free men, male or female slaves, or poor persons were acceptable to him. He visited the ailing and invalid persons in the far-flung areas of Medina. He accepted the excuses of the really helpless people.

Anas says that if any person who whispered anything into his ears, he never removed his ear from his mouth unless the whisperer himself withdrew his mouth. Whenever anybody held his hand, he never tried to withdraw his hand unless the other man withdrew his. He always used to be the first to salute anyone who met him or to be first to shake hands with his companions. He never stretched his legs in the midst of his companions so that they may not be inconvenienced.

Whoever came to him was duly respected by him. Many times he used to spread his cloth for the visitor, and used to place the cushion which was in his use behind the visitor's back. If the visitor were reluctant to lit on the cloth, he used to insist.

He gave new family names to his companions. In their honour, he used to call them by beautiful names. He never used to interrupt anybody's talk till the speaker either stopped or stood up.

Anas narrates that if anybody brought a present to the Prophet he used to ask him to take it to a particular house Hazrat Ayesha says: "I was not jealous of any woman, nor did I feel any ill will towards Khadija, as I used to hear of her repeatedly from the Prophet. If any goat were slaughtered, he used to send it to her friends' house as a present. Once her sister asked for permission to come in. He was very pleased to see her.

A woman came to him and spoke endearingly of Khadija and asked questions about her lovingly. When she went away, he said: "This woman used to come during Khadija's time. Good relationship is a sign of faith".

He treated his relatives kindly, but he did not give them preference over better persons.

Abu Qatawa has reported that when a delegation of Najashi came to the Prophet, he rose for serving them. His companions told him that they were sufficient to serve them. He replied:

"They had honoured our companions, therefore I personally want to serve them."

Abu Usama has narrated that once the Messenger of Allah went among his companions leaning on a cane and his companions stood up. The Prophet said: "Do not stand up. Do not adopt the system of these Non Arabs who stand up to pay respect to one another."

He said:"I am a slave of Allah; I eat as other people eat, and I sit as other people sit." When he rode a mule, he allowed some one else to ride behind him. He used to visit poor invalids. He allowed the beggars to sit in his meetings. He mixed up freely with his companions. Where the meeting was over, he used to sit there.

The Prophet once performed Hajj on a cheap Kajawa on the back of a camel on which an old, torn chadar was spread, whose cost could be at the most four dirhams. He said: "O Allah I This is my Hajj in which there is neither hypocrisy nor show."

When Makkah was conquered and the Muslim soldiers entered the city, the Prophet was riding a camel and his head was bowed down in humility, so much 80 that it appeared that his head was touching a part of the kajawa.

He was of a quiet nature. He never talked without necessity. And if anybody talked with a wry face, he used to be indifferent to him and ignored him.

His smile was his laughter. His talk was straight and direct, in which there was no excess. His companions, in his honour and in following him, considered it sufficient to smile in his presence.

His meetings manifested a spirit of tolerance, trusteeship, honesty, virtue and righteousness. Voices were not raised there and no back-biting was allowed therein.

Whenever he opened his mouth to speak, his companions used to keep silent, as if birds were perched on their heads.

When he walked, it was with a balanced gait. There was neither fright nor haste in his gait, nor was there laziness.

Ibn Abi Hala says: "His silence was on account of tolerance, far-sightedness, estimation and thinking and contemplating."

Hazrat Ayesha says that he talked in such a way that if anybody wanted to count the words, he could do so.

The Messenger of Allah liked fragrance and used perfumes many times.

The world was presented to him with all her allurements and amusements. Victories were won by his armies, but he was indifferent to luxuries and pleasures. He died in such a condition that his armour was pledged to a Jew.

http://archive.islamkashmir.org/radiant-reality/nov-2006.htm#10.%20An%20Ideal%20Personality

Dress

 Can dress be so important that its violations may put a man or a woman into hellfire? Let us read.

Allah T'ala says in the Holy Quran:

يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْءَاتِكُمْ وَرِيشًا وَلِبَاسُ التَّقْوَىَ ذَلِكَ خَيْرٌ ذَلِكَ مِنْ آيَاتِ اللّهِ لَعَلَّهُمْ يَذَّكَّرُونَ

(7:26) 0 Children of Adam!  Indeed We have sent down to you a garment which covers your shame and provides protection and adornment. But the finest of all is the garment of piety. That is one of the signs of Allah so that they may take heed.
By referring to an important aspect of Adam and Eve's story, the attention of the people of Arabia of those days was drawn to the evil influence of Satan upon their lives. Under Satan's influence they had begun to see dress merely as a shield of protection against the inclemencies of the weather and as a means of adornment. The basic purpose of dress to cover the private parts of the body - had receded into the background. People had no inhibition about the immodest exposure of the private parts of their body in public. To publicly take a bath absolutely naked, to attend to the call of nature on thoroughfares, were the order of the day. To crown it all, in the course of Pilgrimage they used to circumambulate around the Ka'bah in stark nakedness. Women even surpassed men in immodesty. In their view, the performance of religious rites in complete nudity was an act of religious merit.
Immodesty, however, was not an exclusive characteristic of the people of Arabia. Many nations indulged in it in the past, and many nations continue to indulge in it even now. Hence the message embodied in these verses is not directed just to the people of Arabia. It is rather directed to all men. Mankind, which is the progeny of Adam, is warned against this particular aspect of Satanic influence on their lives. When men show indifference to God's Guidance and turn away from the Message of the Prophets, they virtually place themselves at the mercy of Satan. For it is Satan who makes them abandon way's that are consistent with true human nature and who leads them to immodesty in the same way he did with Adam and Eve. Were man to reflect on this, it would become quite evident that when he is deprived of the guidance of the Prophets, he cannot even appreciate, let alone fulfil, the primary requirements of his true nature.
يَا بَنِي آدَمَ لاَ يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَاتِهِمَا

إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لاَ تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاء لِلَّذِينَ لاَ يُؤْمِنُونَ
(7:27) Children of Adam! Let not Satan deceive you in the manner he deceived your parents out of Paradise, pulling off from them their clothing to reveal to them their shame. He and his host surely see you from whence you do not see them. We have made satans the guardians of those who do not believe.
These verses bring into focus several important points.
First, that the need to cover oneself is not an artificial urge in man; rather it is an important dictate of human nature. Unlike animals, God did not provide man with the protective covering that He provided to animals. God rather endowed man with the natural instincts of modesty and bashfulness. Moreover, the private parts of the body are not only, related to sex, but also constitute 'sawat' that is, something the exposure of which is felt to be shameful. Also, God did not provide man with a natural covering in response to man's modesty and bashfulness, but has inspired in him (see verse 26) the urge to cover himself. This is in order that man might use his reason to understand the requirements of his nature, use the resources made available by God, and provide himself a dress.

Second, man instinctively knows that the moral purpose behind the use of dress takes precedence over the physical purpose. Hence the idea that man should resort to dress in order to cover his private parts precedes the mention of dress as a means of providing protection and adornment to the human body. In this connection man is altogether different from animals, With regard to the latter, the natural covering that has been granted serves to protect them from the inclemencies of weather and also to beautify their bodies. However, that natural covering is altogether unrelated to the purpose of concealing their sexual organs. The exposure of those organs is not a matter of shame for them and hence their nature is altogether devoid of the urge to cover them. However, as men fell prey to Satanic influences, they developed a false and unhealthy notion about the function of dress. They were led to believe that the function of dress for human beings is no different from that for animals, viz., to protect them from the inclemencies of weather and to make them look attractive. As for concealing the private parts of the body, the importance of that function has been belittled. For men have been misled into believing that their private parts are, in fact, like other organs of their body. As in the case of animals, there is little need for human beings to conceal their sex organs.

Third, the Qur'an emphasizes that it is not enough for the dress to cover the private parts and to provide protection and adornment to the human body. Man's dress ought to be the dress of piety. This means that a man's dress ought to conceal his private parts. It should also render a man reasonably presentable - the dress being neither too shabby and cheap nor overly expensive and extravagant relative to his financial standing. Nor should dress smack of pride or hauteur, or reflect that pathological mental state in which men prefer characteristically feminine dresses and vice versa: or that the people belonging to one nation mimic people of other nations so as to resemble them, thereby becoming a living emblem of collective humiliation and abasement. The Qur'anic ideal can only be achieved by those who truly believe in the Prophets and sincerely try to follow God's Guidance. For as soon as man decides to reject God's Guidance, Satan assumes his patronage and by one means or another manages to lead him into error after error.

Fourth, the question of dress constitutes one of the numerous signs of God which is visible virtually throughout the world. When the facts mentioned above are carefully considered it will be quite clear as to why dress is an important sign of God. (Tafheemul Quran)
Read more...

The Prophet of Islam by Dr. Muhammad Hamidullah

[Taken from Introduction to Islam by Muhammad Hamidullah (Centre Culturel Islamique, Paris, 1969), with some changes to make it more readable. The changes are marked by pairs of brackets like around this paragraph.]

The Prophet of Islam - His Biography


IN the annals of men, individuals have not been lacking who conspicuously devoted their lives to the socio-religious reform of their connected peoples. We find them in every epoch and in all lands. In India, there lived those who transmitted to the world the Vedas, and there was also the great Gautama Buddha; China had its Confucius; the Avesta was produced in Iran. Babylonia gave to the world one of the greatest reformers, the Prophet Abraham (not to speak of such of his ancestors as Enoch and Noah about whom we have very scanty information). The Jewish people may rightly be proud of a long series of reformers: Moses, Samuel, David, Solomon, and Jesus among others.

Read more...

The Best in Morals and Manners


 

Speaking about Prophet Muhammad (s.a.a.w.), Allah T'ala says in the Holy Quran:


وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ
“Indeed you stand on an exalted standard of character.” (Al-Qalam 68:4)

 

Morality is an important aspect of Islam. In the Islamic terminology it is called “khuluq” and its plural is “akhlaq”. There are two aspects of a human being: one is “khalq” that is the physical aspect and the appearance. The other is “khuluq” and that is character, behavior and inner dispositions. Islam emphasizes that we take care of our physical appearance by keeping it clean, properly covered, healthy and nourished with Halal food and drinks. In a similar way it tells us that we should take care of our character and behavior.

 

قَالَ ابْنُ عَبَّاسٍ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَجْوَدَ النَّاسِ وَأَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ وَقَالَ أَبُو ذَرٍّ لَمَّا بَلَغَهُ مَبْعَثُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِأَخِيهِ ارْكَبْ إِلَى هَذَا الْوَادِي فَاسْمَعْ مِنْ قَوْلِهِ فَرَجَعَ فَقَالَ رَأَيْتُهُ يَأْمُرُ بِمَكَارِمِ الْأَخْلَاقِ (البخاري )

 

Ibn ‘Abbas reports that the Prophet -peace be upon him- was the most generous person. He used to become even more generous in Ramadan. And Abu Dharr said that when he heard about the coming of the Prophet -peace be upon him- he said to his brother, ‘Go to this valley and hear his words.’ He returned and said to him, ‘I saw him commanding people about the noblest morals and manners.’ (Al-Bukhari)

 

The Prophet was sent by Allah to teach the humanity the noblest morals (makarim al-akhlaq). He said,


عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَكْمَلُ الْمُؤْمِنِينَ إِيمَانًا أَحْسَنُهُمْ خُلُقًا وَخِيَارُكُمْ خِيَارُكُمْ لِنِسَائِهِمْ خُلُقًا (الترمذى

 

“The most perfect believer in faith is the one who is best in moral character. The best of you are those who are the best to their spouses in manners.” (al-Tirmidhi 1082)


عَنْ عَائِشَةَ قَالَتْ سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِنَّ الْمُؤْمِنَ يُدْرِكُ بِحُسْنِ خُلُقِهِ دَرَجَاتِ قَائِمِ اللَّيْلِ صَائِمِ النَّهَارِ (مسند أحمد

 

‘Aishah -may Allah be pleased with her- said, “I heard the Prophet -peace be upon him- say, ‘Indeed the believer by his good morals reaches the ranks of those who spend the whole night in prayer and whole day in fasting. (Musnad Ahmad, 23219)


عَنْ أَبِي الدَّرْدَاءِ قَالَ سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَا مِنْ شَيْءٍ يُوضَعُ فِي الْمِيزَانِ أَثْقَلُ مِنْ حُسْنِ الْخُلُقِ وَإِنَّ صَاحِبَ حُسْنِ الْخُلُقِ لَيَبْلُغُ بِهِ دَرَجَةَ صَاحِبِ الصَّوْمِ وَالصَّلَاةِ (الترمذي


Abu al-Darda’ reports that I heard the Prophet -peace be upon him- say, “There is nothing in the Balance heavier than the good morals. Indeed the person of good morals will reach by them the rank of the person of fasts and prayers.” (al-Tirmidhi 1926)

 

There are many Ahadith that indicate the high place of morals and manners in Islam. The good morals and manners should be observed in one’s personal life as well as in one’s relations with others.


Some Ahadith on Islamic manners:
 

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ وَالْمُهَاجِرُ مَنْ هَجَرَ مَا نَهَى اللَّهُ عَنْهُ )البخاري

 

“The Muslim is he/she from whose hand and tongue other Muslims are safe and Muhajir is he/she who leaves what Allah has forbidden.” (al-Bukahri 9)


حَدَّثَنَا قَتَادَةُ عَنْ أَنَسٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ (البخاري


“None of you will be a believer until he loves for his brother what he loves for himself.” (al-Bukhari 12)


عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يَدْخُلُ الْجَنَّةَ مَنْ لَا يَأْمَنُ جَارُهُ بَوَائِقَهُ (مسلم


“He will not enter heaven whose neighbor is not safe from his troubles.” (Muslim 66)


عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْإِيمَانُ بِضْعٌ وَسَبْعُونَ أَوْ بِضْعٌ وَسِتُّونَ شُعْبَةً فَأَفْضَلُهَا قَوْلُ لَا إِلَهَ إِلَّا اللَّهُ وَأَدْنَاهَا إِمَاطَةُ الْأَذَى عَنْ الطَّرِيقِ وَالْحَيَاءُ شُعْبَةٌ مِنْ الْإِيمَانِ (مسلم


Faith has more than seventy branches (or he said more than sixty branches). The supreme branch is the statement that ‘There is no god except Allah’ and the lowest branch is the removal of obstacles from the path. The modesty is a branch of faith.” (Muslim 51)


These issues are not small; they are very important. No macro change can come without the micro change. Bad manners have sometimes drastic social affects.


Some of you may have heard of some interesting research on crime, called the “broken window” effect. Two researchers did the following test. They put one car in the poorer areas of New York, with the hood open. They put another car in a really affluent suburb in California. The car in New York got pulled to pieces within 24 hours. The car in California remained untouched for two weeks. Then one of the researchers smashed one window in the car and within a day, the car ended up like the one in New York.


They concluded that by breaking the window on the car, they essentially marked the car as “neglected” and thus people thought of it as “fair game”, even though it was in a good neighbourhood. Similarly, the authors concluded, if you allow little things to get away, like the breaking of windows, unless the window gets fixed very soon, all the windows get smashed.


Three years ago, in New York, they had a new police commissioner. He decided to implement this idea, by ensuring that the police no longer just attack the big issues, the homicides, the car stealings, the breaking and entering; but also the little things, like making sure streets were clean, fixing broken windows. The net effect? Crime rates in New York, formerly one of the world's crime centres, fell by almost one third in three years. Why does this work? By taking care of the little things, you give people a sense of security.


We observe good morals and manners to obey Allah and His Messenger. This is part of our faith. Our faith leads to good morals and manners and they in their turn reinforce our faith. On the other hand, we should also keep in mind the best da’wah is to live among people with good morals and manners. Before listening to our message people see us and our behavior. Non-Muslims sometimes say when they see the bad example of Muslims, “If your religion has not made you a good person, how can it be a good religion for us.” We have a big responsibility and we must take our actions seriously.


Reference url: http://www.isna.net/services/library/khutbahs/MoralsandMannersinIslam.html
Khutbah at ISOC - 24 Shawwal 1421/ January 19, 2001 By Dr. Muzammil H. Siddiqi

The Vanguard of Migration (in the Cause of Allah)

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The Vanguard of Migration (in the Cause of Allah)

After the endorsement of the Second ‘Aqabah Pledge and the establishment of a petite Muslim state in a vast desert surging with disbelief and ignorance — the most serious gain in terms of Islam —, the Prophet (Peace be upon him) gave his leave for the Muslims to migrate to Madinah, the nascent Muslim state.

Migration to Madinah, in terms of personal interests, was no more than material waste and sacrifice of wealth, all in return for personal safety only. Even here, the migrant could not expect full security; he was liable to be robbed or even killed either at the beginning or end of his departure. The future was foggy, pregnant with various unpredictable sorts of sorrows and crises.

Bearing all this in mind, the Muslims began to migrate, while the polytheists spared no effort in hindering and debarring them, knowing beforehand that such a move implied unimaginable threats and unthinkable destructive dangers to their whole society:

  1. The first one to migrate was Abu Salamah, a year before the Great ‘Aqabah Pledge. When he had made up his mind to leave Makkah, his in-laws, in a desperate attempt to raise obstacles, detained his wife and snatched his son and dislocated his hand. Umm Salamah, after the departure of her husband and the loss of her son spent a year by herself weeping and lamenting. A relative of hers eventually had pity on her and exhorted the others to release her son and let her join her husband. She then set out on a journey of 500 kilometres with no help whatsoever. At a spot called At-Tan‘im, ‘Uthman bin Talhah came across her and offered to give her a ride to Madinah. She, along with her son, joined Abu Salamah in the village of Quba’, a suburb of Madinah.
  2. Another instance of the atrocities of the polytheist Makkans, as regards migration, is Suhaib. This man expressed his wish to migrate and of course this was a source of indignation to the disbelievers. They began to insult him claiming that he had come into Makkah as a worthless tramp, but their town was gracious enough and thanks to them he managed to make a lot of money and become wealthy. They gave orders that he would not leave. Seeing this, he offered to give away all his wealth to them. They eventually agreed to release him on that condition. The Prophet heard this story and commented on it saying: 

     “Suhaib is the winner, after all.”
  3. Then, there was the story of ‘Umar bin Al-Khattab, ‘Ayyash bin Abi Rabi‘a and Hisham bin Al-‘Asi, who agreed to meet at a certain place one morning in order to leave for Madinah; ‘Umar and ‘Ayyash came but Hisham was detained by the Makkans.

Shortly afterwards Abu Jahl, and his brother Al-Harith came to Madinah to see their third brother ‘Ayyash. They cunningly tried to touch the most sensitive area in man, i.e. his relation with his mother. They addressed him claiming that his mother had sworn she would never comb her hair, nor shade herself off the sun unless she had seen him. ‘Ayyash took pity on his mother, but ‘Umar was intelligent enough to understand that they wanted to entice ‘Ayyash away from Islam so he cautioned him against their tricks, and added “your mother would comb her hair if lice pestered her, and would shade herself off if the sun of Makkah got too hot for her.” These words notwithstanding, ‘Ayyash was determined to go and see his mother, so ‘Umar gave him his manageable docile camel advising him to stick to its back because it would provide rescue for him if he perceived anything suspicious on their part. The party of three then set forth towards Makkah. As soon as they covered part of the distance, Abu Jahl complained about his camel and requested ‘Ayyash to allow him to ride behind him on his camel. When they knelt down to the level of the ground, the two polytheists fell upon ‘Ayyash and tied him. They rode on into Makkah shouting at people to follow their example with respect to ‘fools’

These are just three self-explanatory models of the Makkans’ reaction towards anyone intending to migrate. Nevertheless, the believers still managed to escape in successive groups and so rapidly that within two months of the Second ‘Aqabah Pledge, entire quarters of Makkah were deserted. Almost all the followers of Muhammad had migrated to their new abode, except Abu Bakr, ‘Ali, the Prophet (Peace be upon him) himself, and those helpless noble souls who had been detained in confinement or were unable to escape. The Prophet (Peace be upon him) , together with Abu Bakr and ‘Ali, had made all the necessary preparations for migration but was waiting for leave from his Lord.

It is noteworthy that most of the Mwho had migrated to Abyssinia (Ethiopia), came back to Madinah to join the rest of the Muslims there.

The situation was no doubt critical in Makkah but Muhammad (Peace be upon him) was not at all perturbed. Abu Bakr was, however, urging the Prophet to depart from that town. He was also eagerly waiting for an opportunity to accompany Muhammad (Peace be upon him) on this eventful journey. But the Prophet told him that the time had not yet come; the Lord had not given him the command to migrate. In anticipation of the Command of Allâh, Abu Bakr had made preparations for the journey. He had purchased two swift camels and had fed them properly for four months so that they could successively stand the ordeals of the long desert journey.

 

 

In An-Nadwah (Council) House - The Parliament of Quraish

The polytheists were paralysed by the carefully planned and speedy movement of Muhammad’s followers towards their new abode in Madinah. They were caught in unprecedented anxiety and got deeply worried over their whole pagan and economic entity. They already experienced Muhammad (Peace be upon him) as an influential leader; and his followers as determined, decent and always ready to sacrifice all they had for the sake of the Messenger of Allâh (Peace be upon him). Al-Aws and Al-Khazraj tribes, the would-be-hosts of the Makkan Muslims, were also known in Arabia for their might and power in war, and judicious and sensible approach in peace. They were also averse to rancour and prejudice for they themselves had had bitter days of inter-tribal warfare. Madinah , itself, the prospective headquarters of the ever-growing Islamic Call, enjoyed the most serious strategic position. It commanded the commercial routes leading to Makkah whose people used to deal in about a quarter of a million gold dinar-worth commodities every year. Security of the caravan routes was crucial for the perpetuity of prosperous economic life. All those factors borne in mind, the polytheists felt they were in the grip of a serious threat. They, therefore, began to seek the most effective method that could avert this imminent danger. They convened a meeting on Thursday, 26th Safar, the year fourteen of Prophethood / 12th September 622 A.D., i.e. two and a half months after the Great ‘Aqabah Pledge. On that day, “the Parliament of Makkah” held the most serious meeting ever, with one item on the agenda: How to take effective measures with a view to stopping that tidal wave. Delegates representing all the Quraishite tribes attended the meeting, the most significant of whom were:

  1. Abu Jahl bin Hisham, from Bani Makhzum;
  2. Jubair bin Mut‘im, Tuaima bin ‘Adi, and Al-Harith bin ‘Amir representing Bani Naufal bin ‘Abd Munaf;
  3. Rabi‘a’s two sons Shaibah and ‘Utbah besides Abu Sufyan bin Harb from Bani ‘Abd Shams bin ‘Abd Munaf;
  4. An-Nadr bin Al-Harith (who had besmeared the Prophet (Peace be upon him) with animal entrails) to speak for Bani ‘Abd Ad-Dar;
  5. Abul Bukhtary bin Hisham, Zama‘a bin Al-Aswad and Hakeem bin Hizam to represent Bani Asad bin ‘Abd Al-‘Uzza;
  6. Al-Hajjaj’s two sons Nabih and Munbih from Bani Sahm;
  7. Omaiyah bin Khalaf from Bani Jumah.

On their way to An-Nadwah House, Iblis (Satan) in the guise of a venerable elderly man standing at the door interrupted their talk and introduced himself as a man from Najd curious enough to attend the meeting, listen to the debate and wish them success to reach a sound opinion. He was readily admitted in.

There was a lengthy debate and several proposals were put forward. Expulsion from Makkah was proposed and debated in turn but finally turned down on grounds that his sweet and heart-touching words could entice the other Arabs to attack them in their own city. Imprisonment for life was also debated but also refused for fear that his followers might increase in number, overpower them and release him by force. At this point, the arch-criminal of Makkah, Abu Jahl bin Hisham suggested that they assassinate him. But assassination by one man would have exposed him and his family to the vengeance of blood. The difficulty was at last solved by Abu Jahl himself, who suggested that a band of young men, one from each tribe, should strike Muhammad simultaneously with their swords so that the blood-money would be spread over them all and therefore could not be exacted, and his people would seek a mind-based recourse for settlement. The sinful proposal was unanimously accepted, and the representatives broke up the meeting and went back home with full determination for immediate implementation.

Short Quotes

Fast to Develop Piety

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

(2:183) O Believers, the Fast has been made obligatory on you just as it was prescribed for the followers of the Prophets before you. It is expected that this will produce piety in you.