Honesty and Integrity: Essential components of Success

One of the essential components of success is honesty.  Indeed, real success cannot be achieved without honesty and integrity.  Honesty means being true and straight in word, action, character and conduct.  Honesty means to choose what is morally right and stick to it both in public and in private.

Honesty includes many other morals like truthfulness, sincerity, and justice.  An honest person is the person who sticks to the truth and acts with justice in all situations, regardless of external pressures and temptations.  An honest person enjoys the internal strength and faith that sustain him during times of conflict and enable him to choose what is right even if it brings him temporary loss. An honest person always chooses truth over falsehood, justice over injustice, and good over evil.  These traits of truthfulness and honesty will in turn lead him to success and the fulfillment of his goals sooner or later.


            Dishonesty, on the other hand, includes a number of immoral traits like lying, deceit, betrayal, and hypocrisy.  A dishonest person is someone who betrays his principles and morals in favor of monetary or worldly gain.  A dishonest person is someone who may distort the truth or act in a sly or crooked way to achieve his purpose, without any sense of wrong-doing or guilt.  A dishonest person lacks conscience and moral principles that sustain him during times of difficulty.  At the slightest difficulty, he or she is ready to compromise his principles to achieve his purposes.  Despite any immediate material gain that may be in sight, the path of dishonesty and lies is a dead end that will eventually lead to nowhere but to loss and failure.


         Thus, honesty is a reflection of inner faith, and the one who lacks honesty lacks true faith, as is mentioned in the following hadith:

عن أنس رضي الله عنه قال: مَا خَطَبَنَا رسولُ الله صَلّى اللهُ عليهِ وسلَّم إلا قال: « ‏ لَا إِيمَانَ لِمَنْ لَا أَمَانَةَ لَهُ، وَلَا دِينَ لِمَنْ لَا عَهْدَ لَهُ» .  رواه أحمد والبزار والطبراني وابن حبان. ـ

   Narrated Anas -may God be pleased with him- said: “The Messenger -prayer and peace be upon him- did not give us a sermon except he said: ‘Whoever does not keep the trust lacks in faith, and whoever does not keep his pledge lacks in religion.’ ”  Related by Ahmad, Al-Bazzar, Al-Tabarani, and Ibn Hibban.


    God has set certain standards and morals when He created the Earth.  God referred to that as the Balance or the Scale of Justice.  God says:

    قال الله سبحانه وتعالى: { وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ * أَلَّا تَطْغَوْا فِي الْمِيزَانِ * وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ} سورة الرحمن 7-9.  ـ

  God -the Exalted- says: {

  1. And the heaven He has raised high, and He has set up the Balance.
  2. In order that you may not transgress (due) balance.

     9. And observe the weight with equity and do not make the balance deficient} (Chapter 55, verses 7-9).

   The human is instructed to follow those morals and abide by those standards. Man must not transgress and tip the balance to one side; otherwise, it will lead to chaos and failure. Keeping a fair balance is the key to success and prosperity.  These are God’s rules and commandments.

    Indeed, whoever keeps the Balance and acts with honesty and truthfulness will achieve success because that is the only path that leads to it. Those who choose dishonesty and lying to achieve success will never get it even if they may seem to get it temporarily at first.


The concept of Good and Evil started with the creation of Adam and Satan.  Adam chose honesty and the truth, while Satan chose dishonesty, pride and lying.  Thus, we see Adam becoming successful while Satan being banished to Hell-Fire.

It is this ancient and sacred tenet of Good and Evil and their consequences that apply to honesty and dishonesty as well.  Whoever chooses honesty and integrity has a high chance of achieving success, while whoever selects dishonesty and lies guarantees himself loss and failure, even if he may seem to succeed at first.

Indeed, just like Good will prevail and triumph at the end while evil will eventually decline and be defeated, likewise honesty leads to success and good results while dishonesty leads to loss and evil consequences.


          God the Almighty has commanded us to stick to honesty in all matters, and made it obligatory on us.  God says:

    قال الله سبحانه وتعالى: {إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا} النساء 58. ـ

  God -the Exalted- says: {Verily, God commands you to render trusts to whom they are due; and that when you judge between people to judge with justice. Indeed, how excellent is that which God instructs you. Verily, God is ever All-Hearer, All-Seer} (Surah 4, verse 58).

Al-Qurtubi said in the interpretation of the verse: “It is most likely that this verse encompasses all people, so it includes the rulers and what they are entrusted with of distributing the wealth, paying back for injustices, and ruling with justice, and this was the opinion of Al-Tabari.

The verse also includes the lesser people in keeping the trusts and being careful when giving testimony, like a man judging in a calamity, etc. Also the five daily prayers, the obligatory charity, and the rest of acts of worship are a trust of God the Exalted.”


If we consider the wisdom behind the obligation of honesty, we find that the main reason is that it leads to trust and peace among people.  When we have honesty, then people can trust us.  And when people have honesty, then they can trust each other, and this will lead to a peaceful and secure society, which will lead to a successful and prosperous society.

   Therefore, honesty is a major ingredient of a peaceful and successful society.  Honesty is essential for creating trust among society.  Honesty was obligated for the general good and the benefit of society.  Honesty creates a society whose members care about each and make sure not to bring harm to others.  Honesty creates a community whose members make sure not to cheat, not to take what is not theirs, not to take more than necessary or their due, and not to be dishonest or unjust in any dealings with anyone. This will lead to a successful, peaceful and prosperous society.

Dishonesty, on the other hand, leads to mistrust and insecurity.  Dishonesty creates a selfish society where everyone is only concerned with his/her own gains and loots.  Dishonesty creates an unequal society with some members taking the rights of weak members, exploiting them, and mistreating them in different ways.  Dishonesty is a gate for injustice and bad morals.  Dishonesty leads to evil and mischief in the land.  Dishonesty leads to an insecure, oppressed society.


     And just like man is in constant struggle with Good and Evil, such a conflict also exists with honesty and dishonesty.  The believer chooses Good over Evil and honesty over dishonesty.  But man is prone to slips, falls, temptations and desires.  And just like Satan entices the son of Adam to do Evil and enjoy the temporary pleasures, Satan also tempts the son of Adam and promises him great wealth if he dealt with dishonesty.

Thus, the believer must beware of the temptations of the Satan and of the Self in times of trials and difficulty and never give in.  The believer must rather stick to his ideals and hold fast on to his principles, never giving them up.  The believer must keep his moral values, rather should improve on them with time.


       Furthermore, we have been forewarned that honesty will become more and more difficult as time passes and dishonesty will become widespread until many people will get used to it and think nothing of it.  But that would only lead to their loss and failure.  The Prophet -prayer and peace be upon- said that when the Day of Judgment draws near, honesty would be lifted and many people would be dishonest such that trustworthy people would be so scarce that people would say such a tribe has only one trustworthy person. 

     In the following narration, the Prophet, peace and blessings be upon him, provided us details about that:

عن حُذيْفَة بنِ الْيمانِ رضي اللَّه عنه قال: حَدَّثَنَا رَسُولُ اللَّه صَلّى اللهُ عليهِ وسلَّم حَدِيثَيْنِ رَأَيْتُ أَحَدَهُمَا وَأَنَا أَنْتَظِرُ الْآخَرَ، حَدَّثَنَا « أَنَّ الْأَمَانَةَ نَزَلَتْ فِي جَذْرِ قُلُوبِ الرِّجَالِ، ثُمَّ عَلِمُوا مِنْ الْقُرْآنِ ثُمَّ عَلِمُوا مِنْ السُّنَّةِ»، وَحَدَّثَنَا عَنْ رَفْعِهَا قَالَ: « يَنَامُ الرَّجُلُ النَّوْمَةَ، فَتُقْبَضُ الْأَمَانَةُ مِنْ قَلْبِهِ، فَيَظَلُّ أَثَرُهَا مِثْلَ أَثَرِ الْوَكْتِ، ثُمَّ يَنَامُ النَّوْمَةَ فَتُقْبَضُ فَيَبْقَى أَثَرُهَا مِثْلَ الْمَجْلِ، كَجَمْرٍ دَحْرَجْتَهُ عَلَى رِجْلِكَ فَنَفِط،َ فَتَرَاهُ مُنْتَبِرًا وَلَيْسَ فِيهِ شَيْءٌ، فَيُصْبِحُ النَّاسُ يَتَبَايَعُونَ، فَلَا يَكَادُ أَحَدٌ يُؤَدِّي الْأَمَانَةَ، فَيُقَالُ: إِنَّ فِي بَنِي فُلَانٍ رَجُلًا أَمِينًا، وَيُقَالُ لِلرَّجُلِ: مَا أَعْقَلَهُ وَمَا أَظْرَفَهُ وَمَا أَجْلَدَهُ، وَمَا فِي قَلْبِهِ مِثْقَالُ حَبَّةِ خَرْدَلٍ مِنْ إِيمَانٍ» .  متفقٌ عليه. ـ

      Narrated Hudhayfa Ibn Al-Yamaan -may Allah be pleased with him- said: “The Messenger of God -prayer and peace be upon him- narrated to us two hadiths, one of which I have seen (happening) and I am waiting for the other. He told us:

‘Honesty descended in the innermost (root) of the hearts of men (in the beginning). Then the Qur’an was revealed and they learnt it (honesty) from the Qur’an and they learnt it from the Sunnah (tradition).’  He also told us about the removal of honesty. He said:

‘A man would go to sleep whereupon honesty would be taken away from his heart, leaving a trace of a faint mark. He would again sleep and the remainder of honesty would be taken away from his heart leaving a trace of a blister, as if you rolled down an ember on your foot and it formed a vesicle. You would see a swelling but there is nothing in it.

So there would come a day when people would deal in business with each other but there would hardly be any trustworthy persons among them. (And there would be so much lack of honest persons) till it would be said: There is in such and such a tribe one person who is honest.  And they would also admire a person saying: How prudent he is, how good mannered and how strong he is, while indeed he would not have belief as little as a mustard seed in his heart.’ ” Related by Al-Bukhari and Muslim.

     We are seeing signs of that these days.  Honesty is not valued any more, rather many people have resorted to deceit, lying and cheating to achieve their goals.  Dishonesty is not frowned upon or looked with disapproval any more, rather it is considered to be a winning card by some and even necessary for success by others.  But that is not true, for the same arguments are used to find excuses for doing Evil.  The truth is that Good and Honesty are the only path to achieving success and fulfilling one’s goals no matter the circumstances.

       Then the believer must be steadfast in these times and hold tightly to Good and Honesty even if only few choose to do so.  The believer must try to avoid Evil and dishonesty in any shape or form, and rather stick to Good and Honesty and believe that it is the only way to success and true happiness.  And God knows best.


The Pious Shepard (Fear of God)

(Keywords: Fear of God, Piety, Righteousness, pious people, righteous people,  benefits of piety, stories of pious people, generosity, saliheen, Obedience to God)


    عن نافع قال: ( خرج ابن عمر في بعض نواحي المدينة ومعه أصحاب له ووضعوا سفرة له، فمر بهم راعي غنم، فسلم، فقال ابن عمر: هلم يا راعي هلم فأصب من هذه السفرة، فقال له: إني صائم، فقال ابن عمر: أتصوم في مثل هذا اليوم الحار شديد سمومه، وأنت في هذه الجبال ترعى هذا الغنم؟ فقال له: أي والله أبادر أيامي الخالية، فقال له ابن عمر -وهو يريد يختبر ورعه: فهل لك أن تبيعنا شاة من غنمك هذه فنعطيك ثمنها ونعطيك من لحمها فتفطر عليه؟ فقال: إنها ليست لي بغنم إنها غنم سيدي، فقال له ابن عمر: فما عسى سيدك فاعلا إذا فقدها فقلت أكلها الذئب؟ فولى الراعي عنه وهو رافع إصبعه إلى السماء وهو يقول: أين الله؟  فجعل ابن عمر يردد قول الراعي وهو يقول: قال الراعي فأين الله. فلما قدم المدينة بعث إلى مولاه فاشترى منه الغنم والراعي، فأعتق الراعي ووهب منه الغنم [أي أهداه]). ـ


     It is related that Nafi’ said: “Ibn Omar once went out on a journey to the outskirts of Al-Medina with some of his companions.  They laid down their food to eat.  A sheep shepherd passed by them and made salaam.  Ibn Omar invited him and said: ‘Come on, O Shepherd, and eat from this food.’  The shepherd replied: ‘I am fasting.’  Ibn Omar asked: ‘Do you fast in such a hot windy day, while you are in the midst of these mountains herding these sheep?’  The shepherd replied: ‘Yes by God, I am taking advantage of my free days.’

  So Ibn Omar asked, trying to test his righteousness: ‘Can you sell one of your sheep to us? We will pay you for it, and give you from its meat so that you can you break your fast later.’  The shepherd replied: ‘The sheep is not mine, it belongs to my master.’     

Ibn Omar asked the shepherd: ‘What could your master do if he missed one of the sheep and you told him that it was eaten by a wolf?’ 

The shepherd left, pointing his finger to the sky and asking: ‘Then where is God?’   Ibn Omar kept repeating the phrase of the shepherd saying: ‘The shepherd said: Then where is God.’ 

When Ibn Omar went back to Al-Medina, he sent for the shepherd’s owner and bought off the sheep and shepherd.  He then freed the shepherd and gifted the sheep to him.”




The Faithful Woman (Umm Sulaim)

(Keywords: True patience, true endurance, wisdom and good sense, children’s death, pious women, righteous women, wise women, Umm Suleim, Umm Sulaim, Anas Ibn Malik, Al-Rumaisa, Abu Talha, Paradise, Obedience to God)

    عن أنس ‏قال: ( ‏مَاتَ ابْنٌ ‏لِأَبِي طَلْحَةَ ‏مِنْ ‏أُمِّ سُلَيْمٍ، فقالت لأَهْلِها: لا تُحَدِّثُوا أبا طَلْحَةَ ‏بِابْنِهِ حَتَّى أَكُونَ أنا أُحَدِّثُهُ، قال: فَجَاءَ فَقَرَّبَتْ إِلَيْهِ عَشَاءً فَأَكَلَ وَشَرِبَ فقالَ: ثُمَّ تَصَنَّعَتْ لَهُ أَحْسَنَ مَا كَانَ ‏تَصَنَّعُ قَبْلَ ذَلِكَ فَوَقَعَ بِهَا، فَلَمَّا رَأَتْ أَنَّهُ قَدْ شَبِعَ وَأَصَابَ مِنْهَا قالت: يا ‏أَبا طَلْحَةَ ‏أَرَأَيْتَ لَوْ أَنَّ قَوْمًا أَعَارُوا عَارِيَتَهُمْ أَهْلَ بَيْتٍ فَطَلَبُوا عَارِيَتَهُمْ أَلَهُمْ أَنْ يَمْنَعُوهُمْ؟ قال: لا، قالتْ: فَاحْتَسِبْ ابْنَكَ، قال فغضِبَ وقال: تَرَكْتِنِي حَتَّى تَلَطَّخْتُ ثُمَّ أَخْبَرْتِنِي بِابْنِي، فانْطَلَقَ حتى أتى رسولَ اللَّهِ ‏صَلّى اللهُ عليهِ وسلَّم ‏‏فَأَخْبَرَهُ بِمَا كانَ، فقال رسولُ اللَّهِ ‏صَلّى اللهُ عليهِ وسلَّم: « ‏‏بَارَكَ اللَّهُ لَكُمَا فِي غَابِرِ لَيْلَتِكُمَا»)الحديث.  رواه البخاري ومسلم.

 وفي رواية عن أنس ‏قال: (‏ اشْتَكَى ابْنٌ لأبي طَلْحَةَ ‏فَخَرَجَ ‏أبو طلحة ‏إلى المسجدِ فَتُوُفِّيَ الغلامُ، فَهَيَّأَتْ أُمُّ سُلَيْمٍ المَيِّتَ وقالت لأهلها: لا يُخْبِرَنَّ أَحَدٌ منكم ‏‏أبا طلحة ‏بوفاة ابنه، فرجع إلى أهله ومعه ناسٌ من أهل المسجد من أصحابه، قال: ما فعل الغلام؟ قالت: خَيْرٌ مِمَّا كان، فَقَرَّبَتْ إليهم عشاءهم فَتَعَشَّوْا وخرج القومُ، وقامت المرأةُ إلى ما تقوم إليه المرأةُ فلما كان آخرُ الليل قالت: يا ‏أبا طلحة، أَلَمْ تَرَ إِلَى آلِ فُلَانٍ اسْتَعَارُوا ‏عَارِيَةً ‏ ‏فَتَمَتَّعُوا بِهَا فَلَمَّا طُلِبَتْ كَأَنَّهُمْ كَرِهُوا ذَاكَ؟ قال: ما أَنْصَفُوا، قالت: فَإِنَّ ابْنَكَ كَانَ ‏عَارِيَةً ‏مِنَ اللهِ تبارك وتعالى وإنَّ اللَّهَ قَبَضَهُ، ‏فَاسْتَرْجَعَ وحَمِدَ اللهَ، فلما أصبح غَدَا على رسولِ الله ‏صَلّى اللهُ عليهِ وسلَّم فلما رَآهُ قال: « بَارَكَ اللَّهُ لَكُمَا فِي لَيْلَتِكُمَا». فَحَمَلَتْ ‏بِعَبْدِ اللَّهِ). الحديث.  رواه  أحمد. ـ

 قال عباية بن رفاعة: ( فلقد رأيت لذلك الغلام سبع بنين كلهم قد ختم القرآن). ـ


Narrated Anas -Ibn Malik may God be pleased with him- said:

A son of Abu Talha who was born of Umm Sulaim died.  Umm Sulaim [The deceased child’s mother] said to the members of her family: ‘Do not inform Abu Talha about his son until I do so.’

Abu Talha came home.  She presented supper to him, and he ate and drank (water).  She then bedecked herself best like she did not do before, and he (Abu Talha) slept with her (shared bed with her). 

When she saw that he was full and had slept with her, she said: ‘O Abu Talha, if some people borrow something from another family and then they asked for its return, could they resist its return?’  He said: ‘No.’ She said: ‘Then seek the reward of the death of your son.’  He was annoyed, and said: ‘You did not inform me until I had slept with you and then you told me about my son.’

Abu Talha went to Prophet Muhammad -prayer and peace be upon him- and informed him about what happened.  Thereupon Prophet Muhammad -prayer and peace be upon him-said: ‘May God bless you both in the night you spent together. ”The complete hadeeth.  Related by Al-Bukhari, and Imam Muslim.

And in another narration by Imam Ahmad: Narrated Anas -Ibn Malik may God be pleased with him- said:

A son of Abu Talha became ill.  Abu Talha went to the Mosque and the young boy died.  Umm Sulaim prepared the dead boy (washed and shrouded him) and said to her family: ‘Let none of you tell Abu Talha about the death of his son.’

Abu Talha came back home with some friends from the mosque.  He asked: ‘How is the young boy?’  She replied: ‘He is better than before.’  She presented their supper to them, they ate and then the group of people left.  She embellished herself like women do.  At the end of the night she said: ‘O Abu Talha, haven’t you seen the family of so and so who had borrowed something and enjoyed it, but when they were asked for the return of the loaned item they hated it?’  He replied: ‘They were not just.’  She said: ‘Then your son was a loan from God -the Exalted, and God has taken him.’  Abu Talha said: Inna li Allah wa inna ileihi raji’oon (To God we belong, and to Him we shall return), and he praised God.

When it was morning, Abu Talha went to Prophet Muhammad -prayer and peace be upon him- (and told him).  Upon seeing him the Prophet -prayer and peace be upon him- said: ‘May God bless both of you in your night.’  (As a result of blessing) Umm Sulaim became pregnant with Abdul-Allah.”


Obayah Ibn Rufa’ah said: “Afterwards I saw seven sons of that young boy, all of them had memorized the Qur’an.”



‏ أُمُّ سُلَيْم: هي الرميصاء امرأة أبي طلحة وأم أنس بن مالك رضي الله عنهم. وكانت قد رضيت بالزواج بأبي طلحة بشرط أن يسلم. فحملت فولدت غلاما صبيحا فكان أبو طلحة يحبه حبا شديدا، وهو أبو عمير. ـ

قال الإمام انووي: ( وفي هذا الحديث مناقب لأم سليم رضي الله عنها من عظيم صبرها، وحسن رضاها بقضاء الله تعالى، وجزالة عقلها في إخفائها موته على أبيه في أول الليل ليبيت مستريحا بلا حزن، ثم عشته وتعشت، ثم تصنعت له، وعرضت له بإصابته فأصابها .  وفيه استعمال المعاريض عند الحاجة وشرط المعاريض المباحة ألا يضيع بها حق أحد والله أعلم .  ثم دعا صلى الله عليه وسلم لهما بالبركة في ليلتهما، فاستجاب الله تعالى ذلك الدعاء، وحملت بعبد الله بن أبي طلحة، وجاء من أولاد عبد الله إسحاق وإخوته التسعة صالحين علماء رضي الله عنهم). ـ


Umm Sulaim:  

Her Name is Al-Rumaisa’ (and it is said Al-Ghumaisa’), and she is the wife of Abu Talha and the mother of Anas Ibn Malik -may God be pleased with them. 

When Abu Talha proposed to her she accepted his proposal with the condition that he would embrace Islam, and he did so.  She became pregnant and gave birth to a bright boy, whom Abu Talha used to love very much, and whose name was Abu Omair (but who later died in childhood).

The Scholar Al-Nawawi said:

“This hadeeth shows the virtues of Umm Sulaim -may God be pleased with her. 

It shows Umm Sulaim’s great patience and her acceptance of the destiny of God -the Exalted.

It also shows her wisdom and great sense in hiding their son’s death from his father at the beginning of the night so that he could spend the night without worry.  She then presented supper to him, ate her supper, and then bedecked herself and invited him, so he slept with her.

The hadeeth also shows that it is permissible to use pun [when she said ‘He is better than before’ which meant he was dead], on the condition that it does not violate the right of any Muslim.

Prophet Muhammad -prayer and peace be upon him- then prayed God to bless their night together.  So God accepted the supplication of the Prophet -prayer and peace be upon him, and Umm Sulaim became pregnant and then gave birth to Abdul-Allah Ibn Talha, who then fathered ten righteous and scholarly sons including Abdul-Allah Ibn Is-haq).”





Mother of All Evils (True Story)

 (Keywords: Harmful Effects of alcohol, harmful effects of wine, alcohol addiction, consequences of alcoholism, misguidance, major sins, mortal sins, alcohol in Islam, wine in Islam, Obedience to God)


     عن ابْنَ عُمَرَ قال: قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم: « لَعَنَ اللَّهُ الْخَمْرَ وَشَارِبَهَا وَسَاقِيَهَا وَبَائِعَهَا وَمُبْتَاعَهَا وَعَاصِرَهَا وَمُعْتَصِرَهَا وَحَامِلَهَا وَالْمَحْمُولَةَ إِلَيْهِ».  رواه أبو داود بإسناد صحيح.‏

Narrated Ibn Omar that the Messenger of God -prayer and peace be upon him- said:

God has cursed wine, its drinker, its server, its seller, its buyer, its presser, the one for whom it is pressed, the one who conveys it, and the one to whom it is conveyed.”  Related by Abu Dawood with an authentic narration.



            عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ، عنْ أَبِيهِ، قالَ: سَمِعْتُ عُثْمَانَ [بن عفان] رضى الله عنه يَقُولُ: ( اجْتَنِبُوا الْخَمْرَ فَإِنَّهَا أُمُّ الْخَبَائِثِ، إِنَّهُ كَانَ رَجُلٌ مِمَّنْ خَلاَ قَبْلَكُمْ تَعَبَّدَ، فَعَلِقَتْهُ امْرَأَةٌ غَوِيَّةٌ فَأَرْسَلَتْ إِلَيْهِ جَارِيَتَهَا فَقَالَتْ لَهُ: إِنَّا نَدْعُوكَ لِلشَّهَادَةِ، فَانْطَلَقَ مَعَ جَارِيَتِهَا فَطَفِقَتْ كُلَّمَا دَخَلَ بَابًا أَغْلَقَتْهُ دُونَهُ، حَتَّى أَفْضَى إِلَى امْرَأَةٍ وَضِيئَةٍ عِنْدَهَا غُلاَمٌ وَبَاطِيَةُ خَمْرٍ، فَقَالَتْ: إِنِّي وَاللَّهِ مَا دَعَوْتُكَ لِلشَّهَادَةِ، وَلَكِنْ دَعَوْتُكَ لِتَقَعَ عَلَىَّ، أَوْ تَشْرَبَ مِنْ هَذِهِ الْخَمْرَةِ كَأْسًا، أَوْ تَقْتُلَ هَذَا الْغُلاَمَ ‏.‏ قَالَ: فَاسْقِينِي مِنْ هَذَا الْخَمْرِ كَأْسًا فَسَقَتْهُ كَأْسًا.‏ قَالَ: زِيدُونِي، فَلَمْ يَرِمْ حَتَّى وَقَعَ عَلَيْهَا وَقَتَلَ النَّفْسَ، فَاجْتَنِبُوا الْخَمْرَ فَإِنَّهَا وَاللَّهِ لاَ يَجْتَمِعُ الإِيمَانُ وَإِدْمَانُ الْخَمْرِ إِلاَّ لَيُوشِكُ أَنْ يُخْرِجَ أَحَدُهُمَا صَاحِبَهُ). رواه النسائي بإسناد صحيح.‏


          Narrated Abu Bakr Ibn Abdil-Rahman Ibn Al-Harith that his father that he heard Othman Ibn Affan, may God be pleased with him, say:

Avoid wine (alcohol) for it is the Mother of All Evils. There was a man among those who came before you who devoted himself to worshiping God.

  An immoral woman fell in love with him, so she sent her female servant to him, and said: ‘We are calling you to bear witness.’  He answered the call and set out with the female servant (until they reached her home).  Every time he entered a door, she would lock it behind him until he reached a beautiful woman who had with her a boy and a vessel of wine.

  The woman said to him: ‘By God I did not call you to bear witness, but called you to have intercourse with me, or to drink a glass of this wine, or to kill this boy.’  He said: ‘Pour me a glass of this wine.’  So she poured him a glass of the wine. He drank it and then said: ‘Give me more.’  And soon he had intercourse with her and killed the boy.  

So avoid wine (alcohol), for by God faith and addiction to alcohol cannot coexist but, one of them will soon expel the other.”  Related by Al-Nasa’i with an authentic narration.



The Righteous and Pious (Ibrahim Ibn Adham)

    عن إبراهيم بن بشار خادم إبراهيم بن أدهم، قال: ( قلت: يا أبا إسحاق كيف كان أوائل أمرك؟ قال: كان أبي من أهل بلخ، وكان من ملوك خراسان، وحبب إلينا الصيد، فخرجت راكبا فرسي وكلبي معي، فبينما أنا كذلك، ثار أرنب أو ثعلب، فحركت فرسي فسمعت نداء من ورائي: ليس لذا خلقتَ ولا بذا أمرتَ، فوقفت أنظر يمنة ويسرة فلم أر أحدا، فقلت: لعن الله إبليس، ثم حركت فرسي فأسمع نداء أجهر من ذلك: يا إبراهيم ليس لذا خلقت ولا بذا أمرت، فوقفت أنظر يمنة ويسرة فلا أرى أحدا، فقلت: لعن الله إبليس، ثم حركت فرسي فأسمع نداء من قربوس سرجي: يا إبراهيم ما لذا خلقت ولا بذا أمرت، فوقفت فقلت: أنبَهْتَ، أنبهت، جاءني نذير من رب العالمين، والله لا عصيت الله بعد يومي هذا ما عصمني ربي.  فرجعت إلى أهلي، ثم جئت إلى أحد رعاة أبي فأخذت منه جبة وكساء وألقيت ثيابي إليه). ـ

     Narrated Ibrahim Ibn Bashaar -the attendant of Ibrahim Ibn Adham- said: “I asked Ibrahim Ibn Adham: ‘O Abu Is-Haq, what was the beginning of your becoming righteous?’  Ibrahim Ibn Adham replied:

‘My father was one of the inhabitants of the city of Balakh [a city in today’s Afghanistan], and he was one of the kings of the country of Khurasan.  We liked hunting. 

Once, I set out on my horse with my dog.  While I was riding, a rabbit or a fox, so I led my horse towards it.  I heard someone calling from behind me: `You were not created for this, and you were not commanded with this.`  I stopped and looked right and left but saw no one, so I said: ‘May God curse Satan.’ 

I then spurred my horse on, and I heard someone calling again but louder: `O Ibrahim, you were not created for this, and you were not commanded with this.`  I stopped and looked right and left but saw no one, so I said: ‘May God curse Satan.’ 

I then spurred my horse on, and I heard someone calling from my saddlebow: `O Ibrahim, you were not created for this, and you were not commanded with this.`  So I said: ‘You have given me a warning, you have given me a warning.  A harbinger (a warning sign) has come to me from the Lord of the Worlds.  I swear by God, I will not disobey God after this day of mine as long as God protects me.’ ”


   قيل لإبراهيم بن أدهم: ما بالنا ندعو فلا يستجاب لنا وقد قال تعالى: {أدعوني استجب لكم}؟ قال: لأن قلوبكم ميتة، قيل: وما الذي أماتها؟ قال: ثمان خصال؛ 1) عرفتم حق الله ولم تقوموا بحقه، 2) وقرأتم القرآن ولم تعملوا بحدوده، 3) وقلتم نحب رسول الله صَلّى اللهُ عليهِ وسلَّم ولم تعملوا بسنته، 4) وقلتم نخشى الموت ولم تستعدوا له، 5) وقال تعالى {إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوّاً} ]فاطر 6[ فواطأتموه على المعاصي، 6) وقلتم نخاف النار وأرهقتم أبدانكم فيها، 7) وقلتم نحب الجنة ولم تعملوا لها، 8) وإذا قمتم من فرشكم رميتم عيوبكم وراء ظهوركم وافترشتم عيوب الناس أمامكم فأسخطتم ربكم، فكيف يستجيب لكم؟


  It is related that Ibrahim Ibn Adham was once asked: “Why do not our supplications (Du’a) get answered, even though God -the Exalted- says: {And your Lord says: “Call upon Me, I will answer you.”} (Surah 40, verse 60).  Ibrahim Ibn Adham replied:

“Your supplication (Du’a) is not answered because your hearts are spiritually dead.”  He was asked: “And what caused their death?”  He replied: “Eight things:

1) You know the rights of God upon you, but you do not fulfill them.

2) You recite the Qur’an, but you do not act upon its commands.

3) You claim to love the Prophet -prayer and peace be upon him, but you do not follow his way.

4) You claim to fear death, but you do not prepare for it.

5) God says: {Indeed Satan is your enemy, so take him as your enemy} (Surah 35, verse 6), but you obey him by committing sins.

6) You claim to fear Hell-fire, but you have exposed your bodies to it.

7) You claim to love Paradise, but you do not work for it.

8) And when you get up from your beds in the morning, you ignore your own faults, and rather get involved with other peoples’ faults. Thus you have angered your Lord, so how would He answer your supplications?’ ”



The Day of Judgment

(Keywords: Accounting for deeds, Yome Al-Qiyamah, Day of Resurrection, Last Day, the Day of Recompense)


In Islam, the Day of Judgment is considered the Greatest and Most Eventful Day the son of Adam would ever experience.  The Day of Judgment is described as a very long day during which all creatures would be assembled for the accounting of deeds before God, the Creator and Lord of the Universe.  On the Day of Judgment, every person would be asked about his/her deeds and actions in the world.

God has described the Day of Judgment as the Day of Recompense (Yome Ad-Deen); the day when every soul shall be either rewarded for its goods deeds or punished for its misdeeds and sins.  In Qur’an, the Day of Judgment has been described with different names to demonstrate its different conditions and horrific events.  The Almighty God has descried the Day of Judgment as:

– The Last Day (Al-Yome Al-‘Akhir): The Day of Judgment constitutes the boundary between this life and the Hereafter.

– The Day of Resurrection (Yome Al-Ba’th): On the Day of Judgment, God would resurrect all people and make them come alive again.  God mentioned in Qur’an that as He created all creatures, and He is capable of restoring all of them on the Day of Judgment.

– The Promised Day (Al-Yome Al-Mo’wood), the Undoubtful Day (La Reiba feeh), and the Approaching Day (‘Azifah): The Day of Judgment is inevitable and has been promised by all prophets and messengers of God.

– The Day of Distress, the Distressful Day (Aseeb), the Hard Day (Aseer), and the Barren Day (Aqeem): People would feel a lot of distress on that day because of the long wait, its many fretful events, and because people wouldn’t know their final end either in Paradise or Hell.

– The Day of Striking Calamity (Waqi’ah), the Day of Great Catastrophe (Tammah Kubra), the Day of the Blast (Sakhah), and the Overwhelming Day (Ghashiyah): On that day, the disbelievers and sinners would suffer great distress and torment.

– The Day of Regret (Yome Al-Hasrah): On that day, everyone would feel great remorse and regret for any disobedience of the Lord of the Universe.

– The Day of Inevitable Reality (Haqqah), and the Day of Truth (Haqq): On that day, people would see the truth as never before as they would be able to see the angels, Paradise and Hellfire.

– The Day of Gathering (Yome Al-Jam’), the Day Coming out (Khurooj), the Day of Meeting (Talaq), and the Day of Calling Out (Tanad): All creatures would be resurrected, would be gathered and then called out for individual accounting on that day.

– The Day of Reckoning (Hisab) and the Day of Sorting out (Fasl): On that day, every person shall account for his good and bad deeds, and people would be divided in groups (the righteous together, the sinners together, and the disbelievers together). And,

– The Day of Eternity (Khulood), and the Day of Eternal Abode (Qarar): On that day, the son of Adam will find his/her final destination and eternal abode or home.


          Just by looking at the different names of the Day of Judgment, we can appreciate the sense of horror and dread one may feel that day.  But the Almighty God has promised relief and ease for the believers, the pious and the righteous; those who worship Him alone and obey His commands.  But for those who disobeyed God, then the Day of Judgment is a day of regret and loss.

          The Almighty God gives us a live representation of the Day of Judgment in Qur’an.  In this live depiction of the end of the Day of Judgment, we can see the condition of two groups: the people of Paradise and the people of Hell-Fire.  The live image also describes their state, their statements and their final thoughts before they are led away to their final abode and destination.

          قال الله سبحانه وتعالى: { وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ ثُمَّ نُفِخَ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ (68) وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (69) وَوُفِّيَتْ كُلُّ نَفْسٍ مَا عَمِلَتْ وَهُوَ أَعْلَمُ بِمَا يَفْعَلُونَ (70) وَسِيقَ الَّذِينَ كَفَرُوا إِلَى جَهَنَّمَ زُمَرًا حَتَّى إِذَا جَاءُوهَا فُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَتْلُونَ عَلَيْكُمْ آَيَاتِ رَبِّكُمْ وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَذَا قَالُوا بَلَى وَلَكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَافِرِينَ (71) قِيلَ ادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا فَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ (72) وَسِيقَ الَّذِينَ اتَّقَوْا رَبَّهُمْ إِلَى الْجَنَّةِ زُمَرًا حَتَّى إِذَا جَاءُوهَا وَفُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ (73) وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ فَنِعْمَ أَجْرُ الْعَامِلِينَ (74) وَتَرَى الْمَلَائِكَةَ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَقِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ } سورة الزمر 68-75.

English Translation:

God the Almighty says in Qur’an: { And the Trumpet (horn) will be blown, and all in the heavens and earth will fall dead except whom God wills. Then it will be blown a second time and behold, they will be standing, looking on.

69. And the earth will shine with the light of its Lord (when He will come to judge among them), the Record (of deeds) will be placed (open) and the Prophets and the witnesses will be brought forward, and it will be judged between them with truth, and they will not be wronged.

  1. And every soul will be fully compensated for what it did; and God is most knowing of what they do.

  1. Then those who disbelieved will be driven to Hell in groups, till, when they reach it, its gates will be opened and its keepers will say, “Did not the Messengers come to you from amongst yourselves, reciting to you the Verses of your Lord and warning you of the Meeting of this Day of yours?” They will say: “Yes, but the Word [i.e., decree] of torment has been justified against the disbelievers!”

  2. It will be said (to them): “Enter you the gates of Hell, to abide eternally therein. And (indeed) what an evil abode for the arrogant!”

  1. But those who feared their Lord will be led to Paradise in groups, till, when they reach it, its gates will be opened and its keepers will say: “Peace be upon you; you have done well; so enter you Paradise to abide eternally therein.”

  2. And they (people of Paradise) will say: “All praises and thanks be to God Who has fulfilled His Promise to us and has made us inherit (this) land so we can dwell in Paradise where we will. And what an excellent reward for the (pious) workers!”

  1. And you will see the angels surrounding the Throne (of God) from all round, glorifying the praises of their Lord. And it will be judged between all the creatures with truth, and it will be said: All praises and thanks be to God, the Lord of the Universe} (Surah 39, verses 68-75).






A Man from Paradise

(Keywords: Purifying Inner Self, Getting rid of Vices, Mending the Self, Islah Al-Batin)

    عن أنس بن مالك رضي الله عنه قال: ( كنا جلوسا مع رسول الله صَلّى اللهُ عليهِ وسلَّم فقال: « يَطلُعُ الآن عليكم رجلٌ من أهل الجنة»، فطلع رجل من الأنصار تنظُفُ لحيتُه من وضوئه، قد علق نعليه بيده الشمال،  فلما كان الغد قال النبي صَلّى اللهُ عليهِ وسلَّم مثل ذلك، فطلع ذلك الرجل مثل المرة الأولى، فلما كان اليوم الثالث قال النبي صَلّى اللهُ عليهِ وسلَّم مثل مقالته أيضا، فطلع ذلك الرجل على مثل حاله الأول،  فلما قام النبي صَلّى اللهُ عليهِ وسلَّم تبعه عبد الله بن عمرو فقال: إني لاحيتُ (أي خاصمت) أبي، فأقسمت أني لا أدخل عليه ثلاثا، فإن رأيت أن تؤويني إليك حتى تمضي فعلت، قال: نعم، قال أنس: فكان عبد الله يحدث أنه بات معه تلك الثلاث الليالي فلم يره يقوم من الليل شيئا، غير أنه إذا تعارَّ (أي استيقظ) تقلَّب على فراشه ذكر الله عز وجل، وكبر حتى صلاة الفجر. ـ

قال عبد الله : غير أني لم أسمعه يقول إلا خيرا، فلما مضت الثلاث الليالي وكدت أن أحتقر عمله، قلت: يا عبد الله لم يكن بيني وبين أبي غضب ولا هجرة، ولكن سمعت رسول الله صَلّى اللهُ عليهِ وسلَّم يقول لك ثلاث مرات: « يَطلُعُ عليكم الآن رجلٌ من أهل الجنة»، فطلعت أنت الثلاث المرات فأردت أن آوي إليك فأنظر ما عملك فأقتدي بك، فلم أرك عملتَ كبيرَ عملٍ، فما الذي بلغ بك ما قال رسول الله صَلّى اللهُ عليهِ وسلَّم؟  قال: ما هو إلا ما رأيت. فلما وليت دعاني، فقال: ما هو إلا ما رأيت غير أني لا أجد في نفسي لأحد من المسلمين غِشا، ولا أحسُد أحدا على خير أعطاه الله إياه، فقال عبد الله : هذه التي بلغت بك) .  رواه أحمد بإسناد على شرط البخاري ومسلم والنسائي وأبو يعلى والبزار وسمى الرجل المبهم سعدا. ـ

زاد النسائي في رواية له والبيهقي والأصبهاني فقال عبد الله : (هذه التي بلغت بك، وهي التي لا نُطِيق ) . ـ


Narrated Anas Ibn Malik -may God be pleased with him- said: “While we were sitting with the Messenger of God -prayer and peace be upon him, he said: ‘A man from the people of Paradise will come out to you now.’  So a man from the tribe of Al-Ansaar came out, whose beard was dripping from his ablution, and he had hung his shoes in his left hand.

When the following morning came, Prophet Muhammad -prayer and peace be upon him- said the same thing, so the same man came out like the first time.

On the third day, Prophet Muhammad -prayer and peace be upon him- said the same thing again, and the same man came out in the same condition.

When the Prophet -prayer and peace be upon him- left, Abdul-Allah Ibn Amr followed the Ansaari man and said to him: ‘I have quarreled with my father and I have sworn to avoid him for three days, so if you could let me stay with you until they pass.’  He replied: ‘Yes.’

Anas said: Abdul-Allah Ibn Amr related that he slept those three nights in the Ansaari man’s house, and he did not see him praying any voluntary prayers at night.  However, whenever he woke up, he would roll over on his bed and mention God -the Almighty- and say Allahu akbar (God is the Greatest) until the dawn prayer.

Abdul-Allah Ibn Amr said: ‘But I only heard him speaking good.  And when the three nights had passed and I almost scorned his deed, I said to him: O Abdul-Allah, there was not any quarrel or abandonment between my father and me, but I heard the Messenger of God -prayer and peace be upon him- saying three times about you: `A man from the people of Paradise will come out to you now,`  and you came out on the three times.  So I wanted to stay with you to find about your deed, and do likewise.  But I haven’t seen you doing any great deed, so what made you reach what the Messenger of God -prayer and peace be upon him- had mentioned.’  He replied: ‘I have nothing except what you saw.’  As I was leaving, he called me back and said: ‘I have nothing except what you saw, but I do not find within myself any deceitfulness for any of the Muslims, and I do not feel jealous toward anyone for any good that God has granted him.’

So Abdul-Allah Ibn Amr said: ‘This is what made you reach that degree.’ ”  And in another narration: “Abdul-Allah said: ‘This is what made you reach that degree, and it is what we cannot bear doing.’ ”   Related by Imam Ahmad with a narration based on Al-Bukhari and Imam Muslim, and Al-Nasa’ee, Al-Beihaqi, Abu Ya’la, Al-Asbahani, and Al-Bazzar (Who named the obscure man: Sa’ad).


          Islam places great emphasis on righteousness and piety.  The Muslim is commanded to obey God, by doing what God has obligated and staying away from what God has forbidden.  Thus, the Muslim is instructed to do all obligatory deeds (wajibat) and refrain from sins and misdeeds.

But beside paying attention to outer deeds and action, Islam has placed great emphasis on purifying the inner self as well.  So while it is important to engage in worship and avoid all sins with the limbs, it is equally important to work on the inner heart and try to adorn the self with good traits like modesty, generosity, forgiveness and the like, and to rid the inner self of vices like pride, jealousy, cheating, etc.

The Muslim does not attain full Faith (Iman) until he mends both his outer and inner self.  The Muslim should be concerned with his outer action by trying to obey God in all of his action, but the Muslim should also be concerned with his inner self and try to adorn it with good traits and try to rid the inner self of vices.

Once the Muslim mends his inner and outer self, then he would attain full Faith (Iman) and will get higher grades in Paradise.  Therefore, Prophet Muhammad -prayer and peace be upon him- pointed to the same man as being ‘a man from Paradise’ for three consecutive days. 

And when Abdul-Allah Ibn Amr stayed with the same man for three days, he couldn’t detect any extra worship or many good voluntary deeds.  But when Abdul-Allah asked him directly, the man denied anything at first, but as Abdul-Allah was leaving, he casually enlightened about the real reason. 

The man said that he doesn’t find in himself any ill-feelings for others.  In other words, he had purified his inner self.  So not only did he obey God outwardly, but he also mended his inner self, so it was adorned with modesty (as seen from his denial of being good), generosity (as seen from his welcoming Abdul-Allah as a guest for three days), and piety (as seen from his avoidance of sins). 

Furthermore, the man had purified his inner self of vices so he stated that he didn’t have any ill-feelings for others.  Abdul-Allah Ibn Amr got the message and exclaimed: Then that was why the Messenger of Allah declared you to be a man from Paradise for three consecutive days.

Then, the Muslim is advised to try to obey God by doing good deeds and avoid sins, but also by trying to mend his inner self by adorning it with good traits and ridding it of vices.  And God and His Messenger know best.





The Best Nation

 (Keywords: Enjoining Good and Forbidding Evil, Approving and Supporting Public Good, Disapproving and Discouraging Public Evil, Spread of Evil, Widespread Sins)

قال الله سبحانه وتعالى: {كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ} سورة آل عمران 110. ـ

  قال ابن كثير في تفسيره: ( {كنتم خير أمة أخرجت للناس تأمرون بالمعروف وتنهون عن المنكر وتؤمنون بالله} فمن اتصف من هذه الأمة بهذه الصفات دخل معهم في هذا الثناء عليهم والمدح لهم ، كما قال قتادة: بلغنا أن عمر بن الخطاب رضي الله عنه في حجَّة حجَّها رأى من الناس سرعة، فقرأ هذه الآية: {كنتم خير أمة أخرجت للناس} ثم قال: من سره أن يكون من تلك الأمة فليؤد شرط الله فيها. رواه ابن جرير . ـ
ومن لم يتصف بذلك أشبه أهل الكتاب الذين ذمهم الله بقوله: {كانوا لا يتناهون عن منكر فعلوه لبئس ما كانوا يفعلون} [المائدة، 79]). انتهى. ـ

English Translation:

God the Almighty says in Qur’an: {You are the best nation ever raised up for mankind; you enjoin Good and forbid Evil, and you believe in God} (Surah 3, verse 110).

Ibn Katheer said in his Exegesis: “{You are the best nation ever raised up for mankind; you enjoin Good and forbid Evil, and you believe in God}. Therefore, whoever among this nation acquires these qualities, will be included in this praise.

The scholar Qatadah said: ‘We were told that Omar Ibn Al-Khattab while performing Hajj once, saw some people rushing, so he recited this verse and then said: `Whoever likes to be among the mentioned nation, then let him fulfill the condition that God has set in it.`’  Related by Ibn Jarir.

But those from this nation who do not acquire these qualities will be just like the People of the Scriptures whom God criticized in His verse: {They used not to forbid one another from the evil which they committed} (Surah 5, verse 79).”


The Almighty God has described this nation as the best nation among all nations, and then stated three reasons for that favor.  The nation of Prophet Muhammad is the last nation, but most favored one.  The three reasons for that favor mentioned in the verse are: First, they are firm believers in God as One and the Only God worthy of worship alone with no partners or equal, and they are firm believers in His Divine Message which He sent to His messengers and Prophets, including the last Prophet, Muhammad.  Second, they do righteous and enjoin good.  And third, they refrain from evil and sins and prohibit them.

It was God’s great mercy upon this nation that He made it the last but the greatest in reward.  Not only that, but this nation has been favored with many attributes that previous nations haven’t been favored with.  The message of Prophet Muhammad is general to all mankind, while other prophets were sent to specific people; the reward of a good deed is multiplied ten times while the sin is considered one misdeed for this nation; the knowledge granted to this nation encompasses all previous Scriptures, such that Islam explains everything so clearly and logically that no confusion or doubt remain; the gate of Repentance has been left open for this nation till the soul reaches the throat; this nation constitutes two thirds of the people of Paradise; and last but not least Prophet Muhammad -prayer and peace be upon him- would intercede for this great nation on the Day of Judgment.  Prophet Muhammad alluded to this favor in the following hadith:


       عن ‏حَكِيمِ بْنِ مُعَاوِيَةَ عن ‏أَبِيهِ أَنَّ رَسُولَ اللَّهِ ‏صَلّى اللهُ عليهِ وسلَّم قَالَ: « أَنْتُمْ تُوَفُّون سَبْعِينَ أُمَّةً، أَنْتُمْ خَيْرُهَا، وَأَنْتُمْ أَكْرَمُ عَلَى اللهِ عَزَّ وَجَل».  رواه الترمذي وابن ماجه والحاكم وأحمد وإسناده حسن. ـ

Narrated Hakeem Ibn Mu’awiyah, narrated his father that the Messenger of God (Muhammad) -prayer and peace be upon him- said: “You are the final of seventy nations, you are the best and most honored among them to God.”  Related by At-Tirmidhi, Ibn Majah, and Al-Hakim, and Ahmad.  (Hasan).

           However, the distinction of being the best nation comes with certain conditions and terms, chief among them are the three conditions mentioned in the verse.  Muslims would be favored if: 1) they truly believe in God and His Messengers, and act righteous by 2) enjoining good and doing it and 3) forbidding evil and sins and staying away from them.  Only if they fulfill these conditions, would they be considered the best nation.  But if they do not, then they are just like other creatures of God.  God -the Exalted- said in another verse:

قال الله عز وجل: وَقَالَتِ الْيَهُودُ وَالنَّصَارَىٰ نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم بَلْ أَنتُم بَشَرٌ مِّمَّنْ خَلَقَ يَغْفِرُ لِمَن يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَإِلَيْهِ الْمَصِيرُ} سورة المائدة، 18. ـ

   God the Almighty says in Qur’an: { The Jews and the Christians say: ‘We are the children of God and His loved ones.’ Say: ‘Why then does He punish you for your sins then! Nay, you are but human beings of those He has created; He forgives whom He wills and He punishes whom He wills. And to God belongs the dominion of the heavens and the earth and all that is between them; and to Him is the final return (of all)} (Surah 5, verse 18).

   Ibn Katheer said: “Meaning, if you were truly God’s children and loved ones as you claim, then why did He prepare the Fire because of your disbelief, lies and false claims.

{Nay, you are but human beings, of those He has created}, God states: You are just like the rest of the children of Adam, and God is the Lord of all His creation.

{He forgives whom He wills and punishes whom He wills}:  God does what He wills, there is none who can escape His judgment, and He is swift in reckoning.

{And to God belongs the dominion of the heavens and the earth and all that is between them}: Therefore, everything is God’s property and under His power and control.

{And to Him is the return}: In the end, the return will be to God and He will judge between His servants as He will, and He is the Most Just Who is never wrong in His judgment). End Quote.

The same rule applies to this nation, if they believe in God and act righteous then they are favored and would be considered the best nation; but if they stray away from religion, stop acting righteous by accepting public sins then that favor is no longer in place, and they may be punished.

          Islam emphasizes enjoining good and forbidding evil as an important check and curb for the practice of sins individually and the spread of evil and sins in society.  The concept of Public Shame is an important concept that helps keep society in check and saves it from straying from morality.  Furthermore, the concept of Public Shame saves society from accepting degradation and loss of principles and ideals that continually erode with time.  As every generation passes on, some of its principles and ideals are lost as the new generation adopts new and oftentimes more bold and immoral practices and traditions.

          Therefore, Islam has prescribed the concept of enjoining good and forbidding evil in order to develop a sense of self-righteousness in the individual himself, and develop abhorrence and intolerance of public evil.  This in turn would create a society of moral and righteous people who not only care about their own family’s well-being, but also about the well-being of their neighbors and the whole society.  The end result is a peaceful and loving society that adheres to religious values and is characterized by morality and a high code of ethics.

           On the other hand, when people see evil and think nothing of it; when evil spreads among a community and people say nothing about it; and when most people get engaged in that evil with no objection or censure, then that community is at risk of some of punishment in one form or another.

Indeed, God the Almighty gives us many examples of some past communities that engaged in public sins and were therefore destroyed.  God the Almighty says in Qur’an:

  قال الله عز وجل: { الْحَاقَّةُ (1) مَا الْحَاقَّةُ (2) وَمَا أَدْرَاكَ مَا الْحَاقَّةُ (3) كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ (4) فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ (5) وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ (6) سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (7) فَهَلْ تَرَى لَهُمْ مِنْ بَاقِيَةٍ (8) وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ (9) فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً (10) إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ (11) لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ } سورة الحاقة 1-12. ـ

 God the Almighty says in Qur’an: { 1. The Inevitable Reality (i.e. the Day of Resurrection)!  2. What is the Inevitable Reality? 3. And what will make you know what the Inevitable Reality is?

  1. The People of Thamood and Aad denied the striking Hour (i.e., Resurrection).
  2. As for Thamood, they were destroyed by the awful blast!
  3. And as for Aad, they were destroyed by a furious violent wind;
  4. Which God imposed on them for seven nights and eight days in succession, so you could see men lying overthrown (destroyed), as if they were hollow trunks of date-palms.
  5. Do you see any remnants of them?
  6. And there came Pharaoh, those before him, and the overturned Cities (i.e., the towns of the people of Lout (Lot), all committed sin.
  1. They disobeyed the messenger of their Lord, so He punished them with a strong punishment.
  2. Verily, when the water rose beyond its limits (Noah Flood), We carried you (mankind) in the floating (ship that was constructed by Noah).
  3. That We might make it for you a reminder and [that] a heedful ear would take heed} (Surah 69, verses 1-12).

    Then, Muslims are commanded to enjoin good and act upon it; and forbid evil and sins and refrain from it to avoid a similar fate like of those before us.  Not only that, but we have been warned time and again that when sins become widespread and Public Shame is lost, then punishment descends in one form or another.  Prophet Muhammad warned us of the consequences of five sins if they become widespread:

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، قَالَ: أَقْبَلَ عَلَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ: «‏ يَا مَعْشَرَ الْمُهَاجِرِينَ خَمْسٌ إِذَا ابْتُلِيتُمْ بِهِنَّ وَأَعُوذُ بِاللَّهِ أَنْ تُدْرِكُوهُنَّ: لَمْ تَظْهَرِ الْفَاحِشَةُ فِي قَوْمٍ قَطُّ حَتَّى يُعْلِنُوا بِهَا إِلاَّ فَشَا فِيهِمُ الطَّاعُونُ وَالأَوْجَاعُ الَّتِي لَمْ تَكُنْ مَضَتْ فِي أَسْلاَفِهِمُ الَّذِينَ مَضَوْا،‏ وَلَمْ يَنْقُصُوا الْمِكْيَالَ وَالْمِيزَانَ إِلاَّ أُخِذُوا بِالسِّنِينَ وَشِدَّةِ الْمَؤُنَةِ وَجَوْرِ السُّلْطَانِ عَلَيْهِمْ،‏ وَلَمْ يَمْنَعُوا زَكَاةَ أَمْوَالِهِمْ إِلاَّ مُنِعُوا الْقَطْرَ مِنَ السَّمَاءِ وَلَوْلاَ الْبَهَائِمُ لَمْ يُمْطَرُوا، وَلَمْ يَنْقُضُوا عَهْدَ اللَّهِ وَعَهْدَ رَسُولِهِ إِلاَّ سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوًّا مِنْ غَيْرِهِمْ فَأَخَذُوا بَعْضَ مَا فِي أَيْدِيهِمْ،‏ وَمَا لَمْ تَحْكُمْ أَئِمَّتُهُمْ بِكِتَابِ اللَّهِ وَيَتَخَيَّرُوا مِمَّا أَنْزَلَ اللَّهُ إِلاَّ جَعَلَ اللَّهُ بَأْسَهُمْ بَيْنَهُمْ».  رواه ابن ماجه. ـ

     Narrated Abdul-Allah Ibn Omar said: “Prophet Muhammad -prayer and peace be upon him- once turned to us and said: ‘O Group of the Migrants (Muhajireen), there are five things with which you will be tested, and I seek refuge with God lest you live to see them:

Immorality never appears among a people to such an extent that they commit it openly, but plagues and diseases that were never known among their predecessors will spread among them.

They do not cheat in weights and measures but they will be stricken with famine, severe calamity and the oppression of their rulers.

They do not withhold the obligatory charity (Zakah) of their wealth, but rain will be withheld from the sky, and were it not for the animals, no rain would fall on them.

They do not break their covenant with God and His Messenger, but God will enable their enemies to overpower them and take some of what is in their hands. 

And unless their leaders rule according to the Book of God and seek all good from that which God has revealed, God will cause them to fight one another.’ ”  Related by Ibn Majah.

Finally, Prophet Muhammad taught us to enjoin good and forbid evil, he taught us to encourage good and support it, and he taught us to abhor evil and try to prevent it.  He described enjoining good and liking it in public, and forbidding evil and disliking it in public as a sign of inner faith:

    عن أبي سعيد الخدري رضي الله عنه قال: سمعتُ رسولَ الله صَلّى اللهُ عليهِ وسلَّم يقول: « مَنْ رَأَى مِنْكُم مُنْكراً فَلْيغيِّرْهُ بِيَدهِ، فَإِنْ لَمْ يَسْتَطعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبقَلبهِ وَذَلَكَ أَضْعَفُ الإِيمَانِ» .  رواه مسلم والترمذي وابن ماجه والنسائي. ـ

        Narrated Abu Sa’eed Al-Khudri -may God be pleased with him- said: “I heard Prophet Muhammad -prayer and peace be upon him- say: ‘Whoever amongst you witnesses an evil, then let him change it with his hand. If he is unable, then let him change it with his tongue. And if he is unable then let him change it with his heart, and that is the weakest of faith.’”

And in another narration: “There is no faith beyond that, not even the weight of a mustard seed.”  Related by Muslim, Al-Tirmidhi, Ibn Majah and An-Nasa’i.

Furthermore, we have been warned of the severe consequences of accepting sins and thinking nothing of it, or seeing sins and doing nothing about it:

        وعن عائشة رضي الله عنها قالت: ( دخلَ عَلَيَّ النَّبِيُّ صَلّى اللهُ عليهِ وسلَّم، فعرفتُ في وجهه أن قد حضره شيءٌ، فتوضأ وما كلم أحداً، فلصقتُ بالحجرة أستمعُ ما يقول، فقعدَ على المنبرِ فحَمِدَ اللهَ وأَثْنَى عليهِ، وقال: « يَا أَيُّهَا النَّاسُ إِنَّ اللَّهَ يَقُولُ لكم: مُرُوا بِالمَعْرُوفِ وَانْهَوْا عَنِ المُنْكَرِ مِنْ قَبْلِ أَنْ تَدْعُوا فَلَا أُجِيبُ لَكُمْ، وَتَسْأَلُونِي فَلَا أُعْطِيكُم،ْ وَتَسْتَنْصِرُونِي فَلَا أَنْصُرُكُمْ» ، فما زاد عليهن حتى نزل) .  رواه ابن ماجه وابن حبان. ـ

   Narrated Aishah -may God be pleased with her- said: “The Prophet -prayer and peace be upon him- once came inside the house, and it was evident from his face that he was concerned about something.  He performed ablution (wudu’) without talking to anybody and then went to the mosque. I stood close to the wall to carefully listen to what he was going to say.  The Prophet -prayer and peace be upon him- sat at the pulpit, praised and extolled God, and then said:

‘O People, God says to you: Enjoin others to do good and forbid others from evil; otherwise a time will come when you pray but I will not answer you, ask Me for your needs but I will not grant them to you; and seek My assistance against your enemies, but I will not assist you.’   The Prophet prayer and peace be upon him- did not add anything further but came down from the pulpit.’ ”  Related by Ibn Majah and Ibn Hibban.


   Once the Muslim adheres to these three conditions; namely the firm belief in God and His Messengers, enjoining good and acting on it, and forbidding evil and staying away from it, then s/he would be included in the highly praised, favored last nation, and his reward would be multiplied many-folds.  Furthermore, he would be among the first to enter Paradise as Prophet Muhammad mentioned:

‏   وعن ‏أَبِي هُرَيْرَةَ رضي الله عنه‏ ‏قال: قَالَ رَسُولُ اللَّهِ ‏صَلّى اللهُ عليهِ وسلَّم: « نَحْنُ الْآخِرُونَ الأَوَّلُونَ يَوْمَ الْقِيَامَةِ، وَنَحْنُ أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ».  متفق عليه. ـ

    Narrated Abu Hurairah -may God be pleased with him- that the Messenger of God -prayer and peace be upon him-said: “We (Muslims) are the last (to come), but (will be) the foremost on the Day of Judgment, and will be the first people to enter Paradise.”  Related by Al-Bukhari and Imam Muslim.


Then, the sensible should know that this nation is the best nation and most favored one among all nations, but there are certain conditions that must be met.  Chief among these conditions are: 1) the firm belief in God as the Only God worthy of worship and the firm belief in his prophets and messengers, and acting righteous by 2) enjoining good and doing it and 3) forbidding evil and sins and refraining from them.  Only if the Muslim fulfills these conditions, he would be considered among the best nation.  But if the Muslim community does not adhere to these conditions, then it is just like other creatures of God, whom He either punishes or forgives.  We ask God for His Guidance, Forgiveness and Mercy.







Second Coming of Jesus Christ in Islam

       عَن النَّواس بنِ سَمْعانَ رضي اللَّه عَنْهُ قالَ : ذَكَرَ رَسُولُ اللَّهِ صَلّى اللهُ عليهِ وسلَّم الدَّجَّالَ ذَاتَ غَدَاةٍ، فَخَفَّض فِيهِ وَرَفَع حَتَّى ظَنَناه في طَائِفَةِ النَّخْلِ. فَلَمَّا رُحْنَا إلَيْهِ، عَرَفَ ذلكَ فِينَا فقالَ: « ما شأنكم؟» قُلْنَا: يَارَسُولَ اللَّهِ ذَكَرْتَ الدَّجَّال الْغَدَاةَ، فَخَفَّضْتَ فِيهِ وَرَفَعْتَ، حَتَّى ظَنَنَّاه في طَائِفةِ النَّخْلِ فقالَ: « غَيْرُ الدَّجَالِ أخْوفَني عَلَيْكُمْ، إنْ يخْرجْ وأنآ فِيكُمْ فَأنَا حَجِيجُه دونَكُمْ، وَإنْ يَخْرجْ وَلَسْتُ فِيكُمْ فكلُّ امريءٍ حَجيجُ نَفْسِهِ، واللَّه خَليفَتي عَلى كُلِّ مُسْلِمٍ . إنَّه شَابٌ قَطَطٌ عَيْنُهُ طَافِيَةٌ، كأَنَّي أشَبِّهُه بعَبْدِ الْعُزَّى بن قَطَنٍ، فَمَنْ أدْرَكَه مِنْكُمْ فَلْيَقْرَأْ عَلَيْهِ فَوَاتِحَ سُورةِ الْكَهْفِ، إنَّه خَارِجٌ خَلَّةً بَينَ الشَّامِ وَالْعِرَاقِ، فَعَاثَ يمِيناً وَعاثَ شمالاً، يَا عبَادَ اللَّه فَاثْبُتُوا».

قُلْنَا يا رسول اللَّه ومَالُبْثُه في الأرْضِ؟ قالَ: « أرْبَعُون يَوْماً: يَوْمٌ كَسَنَةٍ، وَيَوْمٌ كَشَهْرٍ، وَيوْمٌ كجُمُعَةٍ، وَسَائِرُ أيَّامِهِ كأَيَّامِكُم» .  قُلْنَا: يا رَسُول اللَّه، فَذلكَ الْيَوْمُ الَّذِي كَسَنَةٍ أتكْفِينَا فِيهِ صلاةُ يَوْمٍ؟ قال: « لا، اقْدُرُوا لَهُ قَدْرَهُ» .

قُلْنَا: يَارَسُولَ اللَّهِ وَمَا إسْراعُهُ في الأرْضِ؟ قالَ: « كَالْغَيْث استَدبَرَتْه الرِّيحُ، فَيَأْتي على الْقَوْم فَيَدْعُوهم، فَيؤْمنُونَ بِهِ ويَسْتجيبون لَهُ فَيَأمُرُ السَّماءَ فَتُمْطِرُ والأرْضَ فَتُنْبِتُ، فَتَرُوحُ عَلَيْهمْ سارِحتُهُم أطْوَلَ مَا كَانَتْ ذُرى وَأسْبَغَه ضُرُوعاً وأمَدَّهُ خَواصِرَ، ثُمَّ يَأْتي الْقَوْمَ فَيَدْعُوهم ، فَيَرُدُّون عَلَيهِ قَوْلهُ فَيَنْصَرف عَنْهُمْ، فَيُصْبحُون مُمْحِلينَ لَيْسَ بأيْدِيهم شَيءٌ منْ أمْوالِهم، وَيَمُرُّ بِالخَربَةِ فَيقول لَهَا: أخْرجِي كُنُوزَكِ، فَتَتْبَعُه كُنُوزُهَا كَيَعَاسِيب النَّحْلِ. ثُّمَّ يدْعُو رَجُلاً مُمْتَلِئاً شَباباً فَيضْربُهُ بالسَّيْفِ فَيَقْطَعهُ جِزْلَتَيْن رَمْيَةَ الْغَرَضِ، ثُمَّ يَدْعُوهُ فَيُقْبِلُ، وَيَتَهلَّلُ وجْهُهُ يَضْحَكُ .

فَبَينَما هُو كَذلكَ إذْ بَعَثَ اللَّه تَعَالى المسِيحَ ابْنَ مَرْيم صَلّى اللهُ عليهِ وسلَّم، فَيَنْزِلُ عِنْد المَنَارَةِ الْبَيْضـَآءِ شَرْقيَّ دِمَشْقَ بَيْنَ مَهْرُودتَيْنِ، وَاضعاً كَفَّيْهِ عَلى أجْنِحةِ مَلَكَيْنِ، إذا طَأْطَأَ رَأسهُ قَطَرَ وإذا رَفَعَهُ تَحدَّر مِنْهُ جُمَانٌ كَاللُّؤلُؤ، فَلا يَحِلُّ لِكَافِر يَجِدُّ ريحَ نَفَسِه إلاَّ مات، ونَفَسُهُ يَنْتَهِي إلى حَيْثُ يَنْتَهِي طَرْفُهُ، فَيَطْلُبُه حَتَّى يُدْرِكَهُ بَباب لُدٍّ فَيَقْتُلُه. ثُمَّ يأتي عِيسَى صَلّى اللهُ عليهِ وسلَّم قَوْماً قَدْ عَصَمَهُمُ اللَّه مِنْهُ، فَيَمْسَحُ عنْ وُجوهِهِمْ، ويحَدِّثُهُم بِدرَجاتِهم في الجنَّةِ .

فَبَينَما هُوَ كَذلِكَ إذْ أوْحَى اللَّه تَعَالى إلى عِيسى صَلّى اللهُ عليهِ وسلَّم أنِّي قَدْ أَخرَجتُ عِبَاداً لي لا يدانِ لأحَدٍ بقِتَالهمْ، فَحَرِّزْ عِبادي إلى الطُّورِ، وَيَبْعَثُ اللَّه يَأْجُوجَ ومَأجوجَ وَهُمْ مِنْ كُلِّ حَدِبٍ يَنْسلُون، فيَمُرُّ أوَائلُهُم عَلى بُحَيْرةِ طَبرِيَّةَ فَيَشْرَبون مَا فيهَا، وَيمُرُّ آخِرُهُمْ فيقولُونَ: لَقَدْ كَانَ بهَذِهِ مرَّةً ماءٌ.  وَيُحْصَرُ نبي اللَّهِ عِيسَى صَلّى اللهُ عليهِ وسلَّم وَأصْحَابُهُ حَتَّى يكُونَ رأْسُ الثَّوْرِ لأحدِهمْ خيْراً منْ مائَةِ دِينَارٍ لأحَدِكُمُ الْيَوْمَ، فَيرْغَبُ نبي اللَّه عِيسَى صَلّى اللهُ عليهِ وسلَّم وأَصْحَابُه رضي اللَّه عَنْهُمْ إلى اللَّهِ تَعَالى، فَيُرْسِلُ اللَّه تَعَالى عَلَيْهِمْ النَّغَفَ في رِقَابِهِم، فَيُصبحُون فَرْسى كَموْتِ نَفْسٍ وَاحِدَةٍ، ثُمَّ يهْبِطُ نبي اللَّه عيسى صَلّى اللهُ عليهِ وسلَّم وَأصْحابهُ رضي اللَّه عَنْهُمْ إلى الأرْضِ فَلاَ يَجِدُون في الأرْضِ مَوْضِعَ شِبْرٍ إلاَّ مَلأهُ زَهَمُهُمْ وَنَتَنُهُمْ ، فَيَرْغَبُ نبي اللَّه عِيسَى صَلّى اللهُ عليهِ وسلَّم وَأصْحابُهُ رضي اللَّه عَنْهُمْ إلى اللَّه تَعَالَى، فَيُرْسِلُ اللَّه تَعَالى طيْراً كَأعْنَاقِ الْبُخْتِ فَتحْمِلُهُمْ، فَتَطرَحُهم حَيْتُ شَآءَ اللَّه، ثُمَّ يُرْسِلُ اللَّه عَزَّ وجَلَّ مـطَراً لا يَكِنُّ مِنْهُ بَيْتُ مَدَرٍ ولا وَبَرٍ، فَيَغْسِلُ الأرْضَ حَتَّى يَتْرُكَهَا كالزَّلَقَةِ.  

ثُمَّ يُقَالُ لِلأرْضِ: أنْبِتي ثَمرَتَكِ ورُدِّي برَكَتَكِ، فَيَوْمئِذٍ تأكُلُ الْعِصَابَة مِن الرُّمَّانَةِ وَيسْتظِلون بِقِحْفِهَا، وَيُبارَكُ في الرِّسْلِ حَتَّى إنَّ اللَّقْحَةَ مِنَ الإبِلِ لَتَكْفي الفئَامَ مِنَ النَّاس، وَاللَّقْحَةَ مِنَ الْبَقَرِ لَتَكْفي الْقَبِيلَةَ مِنَ النَّاس، وَاللَّقْحَةَ مِنَ الْغَنمِ لَتَكْفي الفَخِذَ مِنَ النَّاس.

فَبَيْنَمَا هُمْ كَذَلِكَ إذْ بَعَثَ اللَّه تَعالَى رِيحاً طَيِّبَةً، فَتأْخُذُهم تَحْتَ آبَاطِهِمْ، فَتَقْبِضُ رُوحَ كُلِّ مُؤمِن وكُلِّ مُسْلِمٍ، وَيبْقَى شِرَارُ النَّاسِ يَتهَارجُون فِيهَا تَهَارُج الْحُمُرِ فَعَلَيْهِم تَقُومُ السَّاعَةُ». رواهُ مسلم والترمذي وابن ماجه وأحمد.  




English Translation:


         An-Nawwas Ibn Sam’an said: “Prophet Muhammad, peace and blessings be upon him, made a mention of the Anti-Christ (Al-Dajjal) one day in the morning. He sometimes described him to be insignificant and sometimes described (his turmoil) as very significant (and we felt) as if he were in the cluster of the date-palm trees.

   When we went to the Holy Prophet -prayer and peace be upon him- in the evening, he read (the signs of fear) in our faces, so asked: ‘What is the matter with you?’  We said: ‘O Messenger of God, you made a mention of Anti-Christ (Al-Dajjal) in the morning, (sometimes describing him) to be insignificant and sometimes very important, until we began to think as if he were present in a nearby cluster of date palm trees.’ 

Thereupon Prophet Muhammad -prayer and peace be upon him- said:

 ‘I harbor more fear for you in other things besides the Anti-Christ (Al-Dajjal).  If he comes forth while I am among you, I shall contend with him on your behalf, but if he comes forth while I am not among you, everyone must contend on his own behalf and God would take care of every Muslim on my behalf (and safeguard him against that his evil). 

  The Anti-Christ (Al-Dajjal) is a young man with twisted, contracted hair, and a blind eye.  I compare him to Abdul-‘Uzza Ibn Qatan. Those among you who survive to see him should recite over him the opening verses of Surah Al-Kahf (Surah 18). The Anti-Christ (Al-Dajjal) will appear on the way between Syria and Iraq and would spread mischief right and left.  O servants of God, adhere (to the path of Truth).

   We said: ‘O Messenger of God, how long will he stay on the earth?’  The Prophet, peace and blessings be upon him, replied: ‘For forty days: of which one day will be like a year, one day like a month, one day like a week, and the rest of the days will be like your regular days.’  We said: ‘O Messenger of God, would one day’s prayer suffice for the prayers of that day equal to one year?’ Thereupon he said: ‘No, but you must make an estimate of time (and then observe prayer).’

   We asked: ‘O Messenger of God, how quickly will he walk upon the earth?’  Thereupon the Holy Prophet said: ‘Like a cloud driven by the wind. He will come to the people and invite them (to a wrong religion) and they will affirm their faith in him and respond to him.  He will then give command to the sky and there will be rainfall upon the earth and it will grow crops. Then, in the evening, their posturing animals would come to them with their humps very high, their udders full of milk and their flanks stretched. He will then come to another people and invite them. But they will reject him and he will go away from them, and there will be drought for them and nothing would be left with them in the form of wealth. He will also walk through the waste land and say to it: ‘Bring forth your treasures’, and the treasures would come out and collect (themselves) before him like the swarm of bees.

  He will then call a person brimming with youth and strike him with the sword and cut him into two pieces and (make these pieces lie at a distance which is generally) between the archer and his target.  He will then call (that young man) and he will come forward laughing with his face gleaming (with happiness).

And it will be at this very time that God will send Jesus Christ (Isa), the son of Mary. Jesus will come down at the white minaret in the eastern side of Damascus wearing two garments lightly dyed with saffron, and placing his hands on the wings of two Angels. When Jesus Christ (Isa) will lower his head, there will fall beads of perspiration from his head, and when he will raise it up, beads like pearls will scatter from it. Every non-believer who would smell the odor of his self (Jesus) will die, and Jesus’s breath will reach as far as he will be able to see.


Jesus Christ (Isa) will then search for the Anti-Christ (Al-Dajjal) until he will catch hold of him at the gate of Ludd and kill him.  Then a group of people whom God had protected would come to Jesus, the son of Mary, and he will wipe their faces and inform them of their ranks in Paradise.

  And it will be under such conditions that God would reveal to Jesus these words: `I have brought forth from among My servants such people against whom none would be able to fight; so take my servants safely to Tur.`

   And then God will send Gog and Magog (Ya’jooj wa Ma’jooj) and they will swarm down from every slope. The first of them will pass the lake of Tibering and drink out of it.  And when the last of them will pass, he would say: There was once water there.

 Jesus and his companions will then be besieged here (at Tur, and they will be so hard pressed) that the head of the ox would be dearer to them than one hundred dinars.  God’s Prophet, Jesus, and his companions will supplicate to God, Who will send against Gog and Magog insects (that will attack their necks) and in the morning they will perish like one single person. God’s Prophet, Jesus, and his companions will then come down to the earth and they will not find in the earth as much space as a single span that is not filled with their putrefaction and stench. God’s Prophet, Jesus, and his companions will then again beseech God, Who will send birds whose necks will be like those of Bactrin camels and they will carry them and throw them where God wills. Then God will send rain which no house of clay or (the tent of) camels’ hairs would keep out and it will wash away the earth until it could appear to be like a mirror.

   Then the earth will be told to bring forth its fruit and restore its blessing.  As a result, there will grow (such a big) pomegranate that a group of persons will be able to eat from it and seek shelter under its skin, and a milch cow would give so much milk that a whole party would be able to drink it. And the milch camel would give such (a large quantity of) milk that the whole tribe would be able to drink out of that. And the milch sheep would give so much milk that the whole family would be able to drink out of that.

   At that time God would send a pleasant wind which would soothe (people) from under their armpits, and would take the life of every Muslim.  Only the wicked would survive who would commit adultery openly like donkeys, and the Last Hour would come upon them.’ ”  Related by Imam Muslim, Ibn Majah, Al-Tirmidhi, and Imam Ahmad.





Guarding Chastity and Staying away from adultery (Zina)


      عن أبي هُريْرةَ رضي اللَّه عنْهُ عنِ النبيِّ صَلّى اللهُ عليهِ وسلَّم قَال: « كُتِبَ على ابْنِ آدَمَ نَصِيبُهُ مِنَ الزِّنَا مُدْرِكٌ ذَلِكَ لا مَحَالَةَ: العَيْنَانِ زِنَاهُمَا النَّظَرُ، والأُذُنَانِ زِنَاهُما الاسْتِماعُ، واللِّسَانُ زِنَاهُ الكَلامُ، وَاليَدُ زِنَاهَا البَطْشُ، والرِّجْلُ زِنَاهَا الخُطَا، والقَلْب يَهْوَى وَيَتَمنَّى، ويُصَدِّقُ ذَلِكَ الفَرْجُ أوْ يُكَذِّبُهُ» .  متفقٌ عليه.

       Narrated Abu Hurairah -may God be pleased with him- that the Prophet -prayer and peace be upon him- said: “God has written for the son of Adam his share of adultery which he commits inevitably. The adultery of the eye is looking (at something which is sinful to look at), the adultery of the ear is listening (to something which is forbidden), the adultery of the tongue is speaking (to an unrelated woman unnecessarily), the adultery of the hand is the lustful grip, and the adultery of the feet is walking (to a place where he intends to commit adultery). The heart or inner-self wishes and desires, while the private parts fulfill that wish or refrain from it.”  Related by Al-Bukhari and Imam Muslim.


In the above narration, the two main types of adultery or fornication (Zina) are mentioned: I) The major adultery (of private parts), and II) the smaller adultery (of other limbs), including: adultery of the eye, the mouth, the ears, the hand, and the feet.  The major type is worse and has the most severe punishment.  The smaller types of adultery have negative consequences and may lead to the major type and therefore are forbidden as well.

The question then is: How can a Muslim guard himself against any form of adultery? How can the Muslim guard his chastity (iffah) during these times of trials and tribulations?

There are thirteen ways to guard chastity and keep away from all types of Zina (adultery or fornication).  They are:

First, Strengthen your Faith (Iman):

The believer must have strong faith to resist temptations and Satan.  Faith (Iman) is firm belief in God, His word and commandments in Divine books, His angels, His Messengers, His Decree and Destiny, and the Day of Judgment.

When the Muslim realizes that this life is temporary and there is another permanent life  to come after death, his heart attains a strong sense of faith in God and His promise.  Thus, the Muslim starts preparing for the final day and the Promised Hour by trying his best to obey God’s commands. The Muslim gets ready for the life to come by obeying God and doing righteous.

The Muslim performs all the orders commanded by God such as praying, fasting, giving the obligatory charity (zakah), performing Hajj, being kind to parents and to people, and all kinds of good.  The Muslim also tries to avoid everything forbidden by God, so the Muslim refrains from all sins including adultery, stealing, murder, backbiting, harming others in any way, and any other sins.

These acts of worship in turn strengthen the Muslim’s faith and create in him an inner spiritual strength with which he can resist temptation and fight off Satan’s enticement.

Second, Mention God when Satan Whispers to you: 

Whenever you conceive of an evil idea, know that it is from Satan or the Evil-Tempting Self.  Satan wants to mislead the son of Adam and takes him to Hell-fire where Satan will reside eternally. Therefore, Satan looks for every opportunity to whisper and suggest to man to do all kinds of evil, hoping he will follow his path of damnation and bad ending.  But the Almighty God has warned us that Satan is our enemy, so we should treat him as such.  And whenever Satan suggests something to us, we should seek refuge with God, by praying Him to protect us against Satan and the evil-inclined Self or by reading Qur’an.  God -the Exalted- says:

 {وَقُلْ رَبِّ أَعُوَذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ}

(And say: “My Lord, I seek refuge with You from the whisperings of the Satan. And I seek refuge with You, My Lord, lest they should come near me”) (surah 23, verse 97).

Third, Ponder upon the Reality of Sinful Pleasures:

Sinful pleasures are temporary things that one enjoys for one hour, but regrets and may suffer negative consequences for days and weeks afterwards–sometimes even years. The wise Muslim considers the consequences of actions before he does anything, while the ignorant does things and then suffers the bad consequences.

Thus, the sensible Muslim must think of the bad effects of all types of zina (adultery) and how they lead to family disunity, health problems and collapse of morality and spread of evil in society, and thus he tries to avoid them.

Fourth, Strengthen your Sense of Shyness and Shamefulness (Haya’):

The Muslim must feel shy of God, the Lord of the Universe.  The Muslim must realize that God the Almighty is watching him all the time. Then let the Muslim pay attention to that, and respect and glorify God as He should. The Muslim should avoid any unnecessary interaction with unrelated people and consider it unlawful or haram. And the Muslim woman should look after her hijab and should guard herself.

The Muslim should not allow Satan a chance to mislead him by indulging in the smaller types of adultery (zina) and thinking that the zina of the other limbs is not as bad as the major type (of the private parts).  Rather, Satan is looking for any chance to attack, and will lead him/her there eventually, if not in action then in effect and bad consequences!  May God protect us.

Fifth, Early Marriage:

Islam has encouraged early marriage for both men and women.  Marriage is the best way to overcome the urges of the self.  Now, we see many people not following this Sunnah and delaying marriage until a late age.  If someone is married, he should ensure that he continues to interact with his spouse, for example by arranging for a dinner with his wife or taking his family for a picnic, in order to overcome any bad thoughts he may have.

Sixth, Fasting:

Those who cannot afford marriage should fast and keep busy with Din. When the Muslim fasts and stops eating and drinking from sunrise to sunset, his desires weaken and he then stays away from adultery.

Moreover, fasting is a discipline or religious training for the Muslim to hold himself and refrain from eating and drinking first, and in the process learns to hold himself and refrain from temptations and from any form of adultery.

Seventh, Stay in the company of Righteous People:

God the Almighty says:

{يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ} سورة التوبة، 119.

{O you who believe, fear God and be with the truthful} surah 9, verse 119.

Thus the Muslim must select good company just like he selects good food.  The Muslim should know that good company has good effects on him, just like bad company has bad effects on him.  The Muslim should associate only with righteous people, and should avoid the company of evil people who may lead him astray.

Eighth, Restrict your Time on the Internet and Social Media:

Only use the internet and mobile phone when you need something in particular.  Don’t spend your free time on the internet.  This is a door for Satan, and the more time you spend there, the more opportunity you give Satan and the Evil-Tempting Self to attack.

The main reason for many types of zina (adultery) is the free access to the internet and mobile phones 24 hours and aimless free time. Thus the Muslim must restrict his access to the internet and only use it when he needs something in particular.

Ninth, Watch your Children:

Children should never be allowed to use the internet without supervision.  The parents are responsible for their children and will be asked about them on the Day of Judgment.  Thus the parents should be careful and never let their children use the internet alone. The parents should always make sure the children use the internet in the same room with them. Also periodically check their emails and other communication.

As their guardian, on the Day of Judgment, parents will be asked about their children’s actions.  If they go astray and do bad things because of the internet, then the parents share in the sin too!  Therefore, the parents should be careful and watch out for this emerging evil.

Tenth, Think of the Punishment of All Types of adultery (Zina):

The purpose of this life is to worship God and please Him, and then get His reward and Paradise.  The Muslim should avoid anything that leads to the anger of God or His displeasure.  God the Almighty has described adultery or fornication (zina) as an ugly, indecent and hateful act, so the Muslim must dislike all forms of zina and stay away from them.  The Muslim should think of the consequences of adultery or fornication (zina) in this life and the Hereafter.  It is observed that all types of zina (adultery) lead to poverty, loss of health, wealth, family, and friends.  All types of zina lead to anxiety, depression, and darkening of face and heart.  And severe punishment in the grave and Hell is promised to those who engage in zina, and less severe for those who engage in the other types of zina.

Eleventh, Think of the Reward of Avoiding All Types of adultery (Zina): 

As mentioned in the hadith, any Muslim who declines the seduction of a beautiful woman (or a woman who declines the call of a handsome man) will rest under the Shade of the Throne on the Day of Judgment when the sun will be one mile away and people will be in distress because of the heat.

In Qur’an, God the Almighty has promised great reward both in this life and the Hereafter for those who guard their chastity and stay away from all types of zina.  May God keep us safe.

The Prophet has guaranteed Paradise for those who preserve their tongues and guard their chastity:

    عن سَهْلِ بنِ سعْدٍ رضي الله عنه قَال: قَال رسولُ الله صَلّى اللهُ عليهِ وسلَّم: « مَنْ يَضْمَنْ لِي مَا بَيْنَ لَحْيَيْهِ وَمَا بَيْنَ رِجْلَيْهِ أَضْمَنْ لَهُ الجَنَّة» . متفقٌ عليهِ.

    Narrated Sahl Ibn Sa’d -may Allah be pleased with him- that Prophet Muhammad -prayer and peace be upon him- said: “Whoever can guarantee me (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I guarantee Paradise for him.”  Related by Al-Bukhari and Muslim.

Twelveth, Repentance and Asking God for Forgiveness (Tawba and Istighfar): 

As the hadith above mentions, all people may commit some form of zina (adultery).  But the Muslim must repent as soon as possible and ask God for forgiveness.  Let the Muslim never despair of the mercy of God, but let him also seek God’s pleasure and resolve to stay away from all forms of zina, indecent acts and all sins.

The Muslim must frequently ask God for forgiveness (Istighfar).  Every time the Muslim man or woman comes across something haram, then s/he should make Istighfar immediately.

And if the Muslim slipped and committed any of these sins, then let him repent soon and do good deeds in repentance, as God the Almighty says: {Verily, good deeds do away with the misdeeds. That is a reminder for the mindful} (Surah 11, verse 114).  Then let him/her read Qur’an, give in charity, make Dhikr, serve his parents, help his Muslim brothers, or do any other good deed.

Finally, Thirteenth, Pray and Supplicate to God (Du’a):

The Muslim should always pray God the Almighty to keep him/her safe and away from all forms of zina (adultery).  The Muslim should pray God to keep him firm during the times of fitan.  The Muslim should also pray God to keep the Muslim nation safe and preserve it from all types of zina.

     قال الله تعالى: { وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ}، البقرة 186.

      God the Almighty says in Qur’an: {And when My servants ask you (O Muhammad, concerning Me, then answer them), I am indeed near (to them). I respond to the invocations of the supplicant when he calls upon Me. So let them respond to Me (by obedience) and believe in Me, so that they may be guided} (Surah 2, verse 186).




The Anti-Christ

  عن عامر بن شراحيل الشعبي شعب همدان أنه سأل فاطمة بنت قيس أخت الضحاك بن قيس، وكانت من المهاجرات الأول، فقال: ( حدثيني حديثا سمعتيه من رسول الله صلى الله عليه وسلم لا تسنديه إلى أحد غيره، فقالت: لئن شئتَ لأفعلن، فقال لها: أجل حدثيني.

 فقالت: نكحتُ ابن المغيرة، وهو من خيار شباب قريش يومئذ، فأصيب في أول الجهاد مع رسول الله صلى الله عليه وسلم، فلما تَأَيَّمْتُ خَطَبَنِي عَبْدُ الرَّحْمَنِ بن عوف في نفر من أصحاب رسول الله صلى الله عليه وسلم، وخطبني رسولُ الله صلى الله عليه وسلم على مولاه أسامة بن زيد، وكنتُ قَدْ حُدِّثْتُ أَنَّ رَسُولَ الله صلى الله عليه وسلم قال: « مَنْ أَحَبَّنِي فَلْيُحِبَّ أُسَامَةَ»، فَلَمَّا كَلَّمَنِي رَسُولُ الله صلى الله عليه وسلم قلت: أمري بيدك فأنكحني من شئت، فقال: « انْتَقِلِي إِلَى أُمِّ شَرِيكٍ»، وَأُمُّ شَرِيكٍ امْرَأَةٌ غَنِيَّةٌ من الأنصار عظيمة النفقة في سبيل الله ينزل عليها الضِّيفَانُ، فقلت: سأفعل، فقال: « لا تَفْعَلِي؛ إِنَّ أُمَّ شَرِيكٍ امْرَأَةٌ كَثِيرَةُ الضِّيفَانِ فَإِنِّي أَكْرَهُ أَنْ يَسْقُطَ عَنْكِ خِمَارُكِ أَوْ يَنْكَشِفَ الثَّوْبُ عَنْ سَاقَيْكِ فَيَرَى الْقَوْمُ مِنْكِ بَعْضَ مَا تَكْرَهِينَ، وَلَكِنْ انْتَقِلِي إِلَى ابْنِ عَمِّكِ عَبْدِ اللَّهِ بْنِ عَمْرِو ابْنِ أُمِّ مَكْتُومٍ»، وهو رجل من بني فهر فهر قريش وهو من البطن الذي هي منه، فانتقلتُ إليه، فلما انْقَضَتْ عِدَّتِي سمعتُ نداءَ المنادي منادي رسول الله صلى الله عليه وسلم ينادي: الصَّلَاةَ جَامِعَةً، فخرجتُ إلى المسجد فصليتُ مع رسول الله صلى الله عليه وسلم فكنتُ في صف النساء التي تلي ظهور القوم، فلما قضى رسولُ الله صلى الله عليه وسلم صلاته جلس على المنبر وهو يضحك، فقال: « لِيَلْزَمْ كُلُّ إِنْسَانٍ مُصَلَّاهُ ثُمَّ قَالَ أَتَدْرُونَ لِمَ جَمَعْتُكُمْ؟»، قالوا: الله ورسوله أعلم.

  قال: « إِنِّي وَاللَّهِ مَا جَمَعْتُكُمْ لِرَغْبَةٍ وَلَا لِرَهْبَةٍ، وَلَكِنْ جَمَعْتُكُمْ لِأَنَّ تَمِيمًا الدَّارِيَّ كَانَ رَجُلًا نَصْرَانِيًّا فَجَاءَ فَبَايَعَ وَأَسْلَمَ، وَحَدَّثَنِي حَدِيثًا وَافَقَ الَّذِي كُنْتُ أُحَدِّثُكُمْ عَنْ مَسِيحِ الدَّجَّالِ، حَدَّثَنِي أَنَّهُ رَكِبَ فِي سَفِينَةٍ بَحْرِيَّةٍ مَعَ ثَلَاثِينَ رَجُلًا مِنْ لَخْمٍ وَجُذَامَ، فَلَعِبَ بِهِمْ الْمَوْجُ شَهْرًا فِي الْبَحْرِ ثُمَّ أَرْفَئُوا إِلَى جَزِيرَةٍ فِي الْبَحْرِ حَتَّى مَغْرِبِ الشَّمْسِ، فَجَلَسُوا فِي أَقْرُبْ السَّفِينَةِ فَدَخَلُوا الْجَزِيرَةَ فَلَقِيَتْهُمْ دَابَّةٌ أَهْلَبُ كَثِيرُ الشَّعَرِ لَا يَدْرُونَ مَا قُبُلُهُ مِنْ دُبُرِهِ مِنْ كَثْرَةِ الشَّعَرِ، فَقَالُوا: وَيْلَكِ مَا أَنْتِ؟ فَقَالَتْ: أَنَا الْجَسَّاسَةُ، قَالُوا: وَمَا الْجَسَّاسَةُ؟ قَالَتْ: أَيُّهَا الْقَوْمُ انْطَلِقُوا إِلَى هَذَا الرَّجُلِ فِي الدَّيْرِ فَإِنَّهُ إِلَى خَبَرِكُمْ بِالْأَشْوَاقِ، قَالَ لَمَّا سَمَّتْ لَنَا رَجُلًا فَرِقْنَا مِنْهَا أَنْ تَكُونَ شَيْطَانَةً.

  قَالَ فَانْطَلَقْنَا سِرَاعًا حَتَّى دَخَلْنَا الدَّيْرَ، فَإِذَا فِيهِ أَعْظَمُ إِنْسَانٍ رَأَيْنَاهُ قَطُّ خَلْقًا وَأَشَدُّهُ وِثَاقًا مَجْمُوعَةٌ يَدَاهُ إِلَى عُنُقِهِ مَا بَيْنَ رُكْبَتَيْهِ إِلَى كَعْبَيْهِ بِالْحَدِيدِ، قُلْنَا: وَيْلَكَ مَا أَنْتَ؟ قَالَ: قَدْ قَدَرْتُمْ عَلَى خَبَرِي فَأَخْبِرُونِي مَا أَنْتُمْ؟ قَالُوا: نَحْنُ أُنَاسٌ مِنْ الْعَرَبِ رَكِبْنَا فِي سَفِينَةٍ بَحْرِيَّةٍ فَصَادَفْنَا الْبَحْرَ حِينَ اغْتَلَمَ فَلَعِبَ بِنَا الْمَوْجُ شَهْرًا ثُمَّ أَرْفَأْنَا إِلَى جَزِيرَتِكَ هَذِهِ، فَجَلَسْنَا فِي أَقْرُبِهَا فَدَخَلْنَا الْجَزِيرَةَ فَلَقِيَتْنَا دَابَّةٌ أَهْلَبُ كَثِيرُ الشَّعَرِ لَا يُدْرَى مَا قُبُلُهُ مِنْ دُبُرِهِ مِنْ كَثْرَةِ الشَّعَرِ فَقُلْنَا وَيْلَكِ مَا أَنْتِ فَقَالَتْ أَنَا الْجَسَّاسَةُ قُلْنَا وَمَا الْجَسَّاسَةُ قَالَتْ اعْمِدُوا إِلَى هَذَا الرَّجُلِ فِي الدَّيْرِ فَإِنَّهُ إِلَى خَبَرِكُمْ بِالْأَشْوَاقِ فَأَقْبَلْنَا إِلَيْكَ سِرَاعًا وَفَزِعْنَا مِنْهَا وَلَمْ نَأْمَنْ أَنْ تَكُونَ شَيْطَانَةً، فَقَالَ: أَخْبِرُونِي عَنْ نَخْلِ بَيْسَانَ، قُلْنَا: عَنْ أَيِّ شَأْنِهَا تَسْتَخْبِرُ؟ قَالَ: أَسْأَلُكُمْ عَنْ نَخْلِهَا هَلْ يُثْمِرُ؟ قُلْنَا لَهُ: نَعَمْ، قَالَ: أَمَا إِنَّهُ يُوشِكُ أَنْ لَا تُثْمِرَ، قَالَ: أَخْبِرُونِي عَنْ بُحَيْرَةِ الطَّبَرِيَّةِ، قُلْنَا: عَنْ أَيِّ شَأْنِهَا تَسْتَخْبِرُ؟ قَالَ: هَلْ فِيهَا مَاءٌ؟ قَالُوا: هِيَ كَثِيرَةُ الْمَاءِ، قَالَ: أَمَا إِنَّ مَاءَهَا يُوشِكُ أَنْ يَذْهَبَ، قَالَ: أَخْبِرُونِي عَنْ عَيْنِ زُغَرَ، قَالُوا: عَنْ أَيِّ شَأْنِهَا تَسْتَخْبِرُ؟ قَالَ: هَلْ فِي الْعَيْنِ مَاءٌ؟ وَهَلْ يَزْرَعُ أَهْلُهَا بِمَاءِ الْعَيْنِ؟ قُلْنَا لَهُ: نَعَمْ هِيَ كَثِيرَةُ الْمَاءِ وَأَهْلُهَا يَزْرَعُونَ مِنْ مَائِهَا، قَالَ: أَخْبِرُونِي عَنْ نَبِيِّ الْأُمِّيِّينَ مَا فَعَلَ؟ قَالُوا: قَدْ خَرَجَ مِنْ مَكَّةَ وَنَزَلَ يَثْرِبَ، قَالَ: أَقَاتَلَهُ الْعَرَبُ؟ قُلْنَا: نَعَمْ، قَالَ: كَيْفَ صَنَعَ بِهِمْ؟ فَأَخْبَرْنَاهُ أَنَّهُ قَدْ ظَهَرَ عَلَى مَنْ يَلِيهِ مِنْ الْعَرَبِ وَأَطَاعُوهُ، قَالَ لَهُمْ: قَدْ كَانَ ذَلِكَ؟ قُلْنَا: نَعَمْ، قَالَ: أَمَا إِنَّ ذَاكَ خَيْرٌ لَهُمْ أَنْ يُطِيعُوهُ وَإِنِّي مُخْبِرُكُمْ عَنِّي إِنِّي أَنَا الْمَسِيحُ، وَإِنِّي أُوشِكُ أَنْ يُؤْذَنَ لِي فِي الْخُرُوجِ، فَأَخْرُجَ فَأَسِيرَ فِي الْأَرْضِ فَلَا أَدَعَ قَرْيَةً إِلَّا هَبَطْتُهَا فِي أَرْبَعِينَ لَيْلَةً، غَيْرَ مَكَّةَ وَطَيْبَةَ فَهُمَا مُحَرَّمَتَانِ عَلَيَّ كِلْتَاهُمَا كُلَّمَا أَرَدْتُ أَنْ أَدْخُلَ وَاحِدَةً أَوْ وَاحِدًا مِنْهُمَا اسْتَقْبَلَنِي مَلَكٌ بِيَدِهِ السَّيْفُ صَلْتًا يَصُدُّنِي عَنْهَا وَإِنَّ عَلَى كُلِّ نَقْبٍ مِنْهَا مَلَائِكَةً يَحْرُسُونَهَا.

 قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَطَعَنَ بِمِخْصَرَتِهِ فِي الْمِنْبَرِ: هَذِهِ طَيْبَةُ، هَذِهِ طَيْبَةُ، هَذِهِ طَيْبَةُ- يَعْنِي الْمَدِينَةَ- أَلَا هَلْ كُنْتُ حَدَّثْتُكُمْ ذَلِكَ؟»، فَقَالَ النَّاسُ: نَعَمْ، « فَإِنَّهُ أَعْجَبَنِي حَدِيثُ تَمِيمٍ أَنَّهُ وَافَقَ الَّذِي كُنْتُ أُحَدِّثُكُمْ عَنْهُ وَعَنْ الْمَدِينَةِ وَمَكَّةَ، أَلَا إِنَّهُ فِي بَحْرِ الشَّأْمِ أَوْ بَحْرِ الْيَمَنِ، لَا بَلْ مِنْ قِبَلِ الْمَشْرِقِ مَا هُوَ مِنْ قِبَلِ الْمَشْرِقِ مَا هُوَ مِنْ قِبَلِ الْمَشْرِقِ مَا هُوَ، وَأَوْمَأَ بِيَدِهِ إِلَى الْمَشْرِقِ». قالت: فحفظتُ هذا من رسول الله صلى الله عليه وسلم).  رواه مسلم وأخرجه أبو داود والترمذي وأحمد.


  English Translation:

Narrated ‘Aamir Ibn Sheraheel Al-She’bi, She’b Hemedan, related that he asked Fatimeh Bint Qais, sister of Al-Dehhak Ibn Qais and one of the first migrant women: “Narrate to me a hadith which you had heard directly from Prophet Muhammad -prayer and peace be upon him, with no other narrator in between.’  She said: ‘If you so like, I can do that.’  I said: ‘Then do it and narrate that to me.’

She said: ‘I heard the caller of Prophet Muhammad calling: `Assemble for the congregational prayer.`  So I set out to the mosque and observed prayer along with the Messenger of God -prayer and peace be upon him- in the first row of women, closest to the row of men.  When Prophet Muhammad -prayer and peace be upon him- finished his prayer, he ascended the pulpit, sat down, smiled and said: ‘Everyone should keep sitting at his place.’  He then asked: ‘Do you know why I assembled you?’  The Companions replied: ‘God and His Messenger know best.’

  Prophet Muhammad -prayer and peace be upon him- said: ‘By God, I have not made you assemble for good or alarming news, but I have called you here because Tameem Al-Dari, who was a Christian and came to me and accepted Islam, had told me something which agrees with what I have been you telling you about the Al-Dajjal (the Anti-Christ).  He narrated to me that he had sailed in a ship along with thirty men from the two tribes of Bani Lakhm and Bani Judham.

They were tossed by high waves in the ocean for a month.  Then they took shelter near an island within the ocean at the time of sunset.  They sat in a small side-boat and entered that island where they were met by a hairy beast.  The beast had so much hair that that they could not distinguish its face from its back.  They asked: ‘Woe to you, who can you be?’  Thereupon it said: ‘I am Al-Jessaseh.’  They asked: ‘And what is Al-Jessaseh?’  The beast said: ‘O people, go to this man in the monastery as he is very much eager to know about you.’  He (the narrator) said: ‘When the beast named a man for us we were afraid of it lest it should be a she-devil.’

So we went off quickly and entered the monastery.  We found a man with the largest and strongest build we had ever seen, whose hands were tied to his neck and whose legs were shackled with iron shackles up to the ankles.  We asked: ‘Woe to you, what are you?’  He said: ‘You would soon come to know about me, but tell me who you are.’  We said: ‘We are people from Arabia who have embarked upon a boat but have been tossed about by the sea-waves for one month till we have taken shelter near this island of yours. We got into the side-boats and entered this island and were met by hairy beast with so much thick hair that its face could not be distinguished from its back. We said: Woe be to you, what are you?  It said: I am Al- Jessaseh. We said: And what is Al-Jessaseh?  It said: Go to this man in the monastery for he is eagerly waiting for you to know about you. So we came to you in haste fearing that you might be a she-Devil.’

He (the chained man) said: ‘Tell me about the date-palm trees of Baisan (located in Al-Sham near Jordan).’  We said: ‘Which aspect of it do you want to know?’  He said: ‘I ask you whether its trees bear fruit or not.’  We said: ‘Yes, they do.’  Thereupon he said: ‘Soon they would not bear fruits.’  He then said: ‘Inform me about the Lake of Teberiyya (Sea of Galilee in Palestine).’  We said: ‘Which aspect of it do you want to know?’  He said: ‘Is there water in it?’  We said: ‘There is abundance of water in it.’  Thereupon he said: ‘Soon it would become dry.’  He then said: ‘Inform me about the spring of Zughar (located in Al-Sham).’  We said: ‘Which aspect of it you want to know?’  He (the chained man) said: ‘Is there water in it and do its people use the spring water to irrigate the land?’  We said: ‘Yes, there is abundance of water in it and its inhabitants irrigate the land with its water.’

He said: ‘Inform me about the unlettered Prophet (Prophet Muhammad); what has he done?’  We said: ‘He has come out from Makkah and has settled in Yathrib (Medina).’  He said: ‘Have the Arabs fought against him?’ We said: ‘Yes.’  He said: ‘How did he deal with them?’  We informed him that he had overcome those in his neighborhood and they had submitted to him.

Thereupon he said to us: ‘Has that actually happened?’ We said: ‘Yes.’ Thereupon he said: ‘Indeed it is better for them to obey him. I am going to tell you about myself; I am Al-Dajjal (the Anti-Christ) and would be soon permitted to get out.  I shall get out and travel in the land for forty nights, and will not spare any town except the two towns of Makkah and Medina as both are prohibited (areas) for me.  Every time I make an attempt to enter any one of these two towns, an angel with an unsheathed sword in his hand would confront me and would bar my way, and there would be angels to guard every passage leading to it.’

The Messenger of Allah -prayer and peace be upon him- struck the pulpit with his staff and said: ‘This is Taiba; this is Taiba; this is Taiba -meaning Al-Medina. Have I not told you an account (of the Al-Dajjal or Anti-Christ) like this?’  The people said: ‘Yes.’  The Prophet -prayer and peace be upon him- said: ‘This account narrated by Tameem Al-Dari was liked by me for it corroborates the account which I have given you in regard to him (Al-Dajjal) and about Al-Medina and Makkah. Behold he (Al-Dajjal or Anti-Christ) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian Sea).  Nay, on the contrary, he is in the east, he is in the east, he is in the east -and he pointed with his hand towards the east.’  Fatimeh Bint Qais said: ‘I preserved this narration from the Messenger of Allah -prayer and peace be upon him- in my mind.’ ” Related by Muslim, Abu Dawood, Al-Tirmidhi and Ahmad, with authentic (Sahih) narration.

Faithful Women (Umm Habibah and Abraha)

    عن أم المؤمنين أمِّ حَبِيبَةَ رضي الله عنها، قالت: ( رأيتُ في المنام كأنَّ آتيا يقول لي: يا أم المؤمنين، ففزعتُ وأولتها أن رسول الله صلى الله عليه وآله وسلم يتزوجني.

 قالت: فما هو إلا أن انْقَضَتْ عِدَّتِي، فما شَعَرْتُ إلا برسول النجاشي على بابي يستأذن، فإذا جارية له يقال لها: أَبْرَهَةَ كَانَتْ تَقُومُ عَلَى ثِيَابِهِ وَدَهْنِهِ، فدخلت علي فقالت: إن الملك يقول لك: إن رسول الله صلى الله عليه وآله وسلم كتب إلي أن أزوجك، فقلت: بشرك الله بخير، وقالت: يقول لك الملك: وَكِّلِي مَنْ يُزَوِّجُكِ. فأرسلَتْ إلى خالدِ بن سعيد بن العاص فَوَكَّلَتْهُ، وَأَعْطَتْ أَبْرَهَةَ سوارين من فضة وخَدَمَتَيْنِ كانتا في رجليها وخواتيم فضة كانت في أصابع رجليها سرورا بما بشرتها به.

  فلما كان العشي أمر النجاشيُّ جعفرَ بن أبي طالب ومن هناك من المسلمين فحضروا فخطب النجاشي، فقال: الحمد لله الملك القدوس السلام المؤمن المهيمن العزيز الجبار، الحمد لله حق حمده، وأشهد أن لا إله إلا الله وأن محمدا عبده ورسوله، وأنه الذي بشر به عيسى ابن مريم عليه الصلاة والسلام، أما بعد: فإن رسول الله صلى الله عليه وآله وسلم كتب إلي أن أزوجه أم حبيبة بنت سفيان، فأجبتُ إلى ما دعا إليه رسول الله صلى الله عليه وآله وسلم وقد أصدقتها أربعمائة دينار، ثم سكب الدنانير بين يدي القوم، فتكلم خالد بن سعيد فقال: الحمد لله أحمده وأستعينه وأستنصره، وأشهد أن لا إله إلا الله وأشهد أن محمدا عبده ورسوله، { أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ}، أما بعد: فقد أجبتُ إلى ما دعا إليه رسول الله صلى الله عليه وآله وسلم وَزَوَّجْتُهُ أُمَّ حَبِيبَةَ بِنْتَ أَبِي سُفْيَانَ فبارك الله لرسوله، ودفع الدنانير إلى خالد بن سعيد فقبضها، ثم أرادوا أن يقوموا، فقال: اجلسوا فإن سنة الأنبياء عليهم الصلاة والسلام إذا تزوجوا أن يؤكل الطعام على التزويج، فدعا بطعام فأكلوا، ثم تفرقوا.

  قالت أم حبيبة: فلما وصل إلي المال، أرسلت إلى أبرهة التي بشرتني، فقلت لها: إني كنت أعطيتك ما أعطيتك يومئذ ولا مال بيدي وهذه خمسون مثقالا فخذيها فاستعيني بها، فَأَخْرَجَتْ إِلَيَّ حِقَّةً فيها جميع ما أعطيتها فردته إلي، وقالت: عزم علي الملك أن لا أرزأك شيئا وأنا التي أقوم على ثيابه ودهنه، وقد اتبعت دين رسول الله صلى الله عليه وآله وسلم وأسلمتُ لله، وقد أمر الملك نساءه أن يبعثن إليك بكل ما عندهن من العطر. فلما كَانَ الْغَدُ جَاءَتْنِي بِعُودٍ وَوَرْسٍ وَعَنْبَرٍ وزَبَادٍ كَثِيرٍ، وَقَدِمْتُ بذلك كله على رسول الله صلى الله عليه وآله وسلم وكان يراه علي وعندي فلا ينكر.
ثم قالت أبرهة: فَحَاجَتِي إِلَيْكِ أن تُقْرِئِي رَسُولَ اللَّهِ صلى الله عليه وآله وسلم مني السلامَ وَتُعْلِمِيهِ أَنِّي قَدِ اتَّبَعْتُ دِينَهُ، قالت: ثم لَطَفَتْ بي وكانت هي التي جهزتني، وكانت كلما دخلت علي تقول: لا تنسي حاجتي إليك، قالت: فلما قدمنا على رسول الله صلى الله عليه وآله وسلم أخبرته كيف كانت ا الْخِطْبَةُ وما فعلت بي أبرهة، فَتَبَسَّمَ رَسُولُ الله صلى الله عليه وآله وسلم، وأقرأته منها السلام، فقال: “وَعَلَيْهَا السَّلَامُ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ”).  رواه الحاكم.

  English Translation:

Narrated Umm Hebeebeh -may God be pleased with her- said: “I once saw in a dream as if someone came to me and said: ‘O Mother of the Believers’.  I was frightened and interpreted the dream as Prophet Muhammad -prayer and peace be upon him- would marry me [in Qur’an, God called the wives of the Prophet as Mothers of the Believers].’

And indeed, as soon as I finished my widowhood waiting period (Iddeh), a messenger from the Al-Nejashi (Negus or King of Ethiopia) came to me asking permission to enter.  She was a female servant by the name of Abreheh who used to take care of the King’s clothes and perfume.  Abreheh came in and said: ‘The king says to you: `Appoint someone as your representative in marriage.`’  So I sent for Khalid Ibn Sa’eed Ibn Al-Aas and requested him to be my representative in marriage.  I gave Abreheh two bracelets of silver, as well as two bangles and silver rings that were around my feet, out of happiness and as a reward for her for bearing the good news.

When it was evening, Al-Nejashi (Negus or King of Ethiopia) invited Ja’far Ibn Abi Talib (the Prophet’s cousin) and all the Muslims present.  Al-Nejashi then delivered a speech and performed the marriage ceremony.  Al-Nejashi said:

‘All praise be to God, the King, the Holy, the Peace and Perfection, the Bestower of Faith and security, the Guardian, the Exalted in Might, and the Compeller.  All Praise be to God as worthy of Him.  I bear witness that there is no deity worthy of worship except God, and that Muhammad is His servant and Messenger whom Jesus son of Marry peace be upon him foretold about.  Then, Prophet Muhammad -prayer and peace be upon him- has sent a message to me requesting the hand of Umm Habeebah in marriage. So I am fulfilling the request of the Prophet, and I am giving her four hundred deenar (gold coins) as bridal money on behalf of the Messenger of God -prayer and peace be upon him.’  Al-Nejashi then poured the money in front of the gathering.

Then Khalid Ibn Sa’eed spoke and said: ‘All praise be to God, I praise Him, seek His help and assistance. I bear witness that there is no deity worthy of worship except God, and that Muhammad is His servant and Messenger.  God says: { It is He (God) Who has sent His Messenger (Muhammad) with guidance and the religion of truth (Islam), to make it superior over all religions even though the polytheists may hate it} (Surah 9, verse 33).  Then, I am fulfilling the request of Prophet Muhammad -prayer and peace be upon him, and have accepted his marriage proposal for Umm Habeebah on her behalf, so may God bless Prophet Muhammad in it.’  Al-Nejashi then gave the money to Khalid Ibn Sa’eed and he accepted it.  When the gathering wanted to disperse, Al-Nejashi said: ‘Sit down for it is the habit of prophets -peace be upn them- to throw a banquet after marriage.’  He then called for food and they ate, and then left.

When the money was given to me, I called for Abreheh who gave me the good news.  I said to her: ‘I had given you what I had for I did not have money with me at the time, so take this amount of fifty Deenar and use it for your needs.’  She took out a pouch that had everything I had given her and said: ‘The king has resolved that I should not take anything away from you, and I am the one who takes care of his clothes and perfume.  Indeed, I have followed the religion of Prophet Muhammad -prayer and peace be upon him and his family- and embraced Islam for the sake of God.  The king has asked all of his womenfolk to send what they have of perfume to you.’

On the following day, Abreheh came to me with lots of aloes, wers (plant with red dye), ambergris, and musk.  I brought all of them with me when I went to the Messenger of God -prayer and peace be upon him, and he used to see it with me and never disapproved of it.

Abreheh then said: ‘My request to you is that you convey my salaam to Prophet Muhammad -prayer and peace be upon him- and inform him that I have followed his religion (Islam).’  She then took care of me and made me ready for the marriage ceremony.  Every time she visited me afterwards, she would remind me and say: ‘Do not forget my request.’  When we went home and I met Prophet Muhammad -prayer and peace be upon him, I told him about the marriage ceremony and about Ahreheh’s nice treatment, so he smiled.  I then conveyed her salaam to him, and he said: ‘And peace, the mercy and blessings of God be on her.’ ”  Related by Al-Hakim.



The Innumerous Blessings

‏        عن جابرِ بنِ عبد اللَّهِ رضي الله عنهما قال: ( خَرَجَ عَلَيْنَا النَّبِيُّ صَلّى اللهُ عليهِ وسلَّم، فَقَالَ: « خَرَجَ مِنْ عِنْدِي خَلِيلِي جِبْرِيلُ آنِفًا فَقَالَ: يَا محمَّد، وَالَّذِي بَعَثَكَ بِالْحَقِّ إِنَّ لِلَّهِ عَبْدًا مِنْ عَبِيدِهِ، عَبَدَ اللَّهَ تَعَالَى خَمْسَمِائَةِ سَنَةٍ عَلَى رَأْسِ جَبَلٍ فِي الْبَحْرِ عَرْضُهُ وَطُولُهُ ثَلَاثُونَ ذِرَاعًا فِي ثَلَاثِينَ ذِرَاعًا، وَالْبَحْرُ مُحِيطٌ بِهِ أَرْبَعَةَ آلَافِ فَرْسَخٍ مِنْ كُلِّ نَاحِيَةٍ، وَأَخْرَجَ اللَّهُ تَعَالَى لَهُ عَيْنًا عَذْبَةً بِعَرْضِ الْأُصْبَعِ تَبِضُّ بِمَاءٍ عَذْبٍ فَتَسْتَنْقِعُ فِي أَسْفَلِ الْجَبَلِ، وَشَجَرَةَ رُمَّانٍ تُخْرِجُ لَهُ كُلَّ لَيْلَةٍ رُمَّانَةً فَتُغَذِّيهِ يَوْمَهُ، فَإِذَا أَمْسَى نَزَلَ فَأَصَابَ مِنَ الْوَضُوءِ وَأَخَذَ تِلْكَ الرُّمَّانَةَ فَأَكَلَهَا ثُمَّ قَامَ لِصَلَاتِهِ، فَسَأَلَ رَبَّهُ عَزَّ وَجَلَّ عِنْدَ وَقْتِ الْأَجَلِ أَنْ يَقْبِضَهُ سَاجِدًا، وَأَنْ لَا يَجْعَلَ لِلْأَرْضِ وَلَا لِشَيْءٍ يُفْسِدُهُ عَلَيْهِ سَبِيلًا حَتَّى بَعَثَهُ وَهُوَ سَاجِدٌ، قَالَ: فَفَعَلَ، فَنَحْنُ نَمُرُّ عَلَيْهِ إِذَا هَبَطْنَا وَإِذَا عَرَجْنَا.

 فَنَجِدُ لَهُ فِي الْعِلْمِ أَنَّهُ يُبْعَثُ يَوْمَ الْقِيَامَةِ فَيُوقَفُ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَجَلَّ فَيَقُولُ لَهُ الرَّبُّ: أَدْخِلُوا عَبْدِي الْجَنَّةَ بِرَحْمَتِي، فَيَقُولُ: رَبِّ بَلْ بِعَمَلِي، فَيَقُولُ الرَّبُّ: أَدْخِلُوا عَبْدِي الْجَنَّةَ بِرَحْمَتِي، فَيَقُولُ: يَا رَبِّ بَلْ بِعَمَلِي، فَيَقُولُ الرَّبُّ: أَدْخِلُوا عَبْدِي الْجَنَّةَ بِرَحْمَتِي، فَيَقُولُ: رَبِّ بَلْ بِعَمَلِي،  فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ لِلْمَلَائِكَةِ: قَايِسُوا عَبْدِي بِنِعْمَتِي عَلَيْهِ وَبِعَمَلِهِ.  فَتُوجَدُ نِعْمَةُ الْبَصَرِ قَدْ أَحَاطَتْ بِعِبَادَةِ خَمْسِ مِائَةِ سَنَةٍ وَبَقِيَتْ نِعْمَةُ الْجَسَدِ فَضْلًا عَلَيْهِ، فَيَقُولُ: أَدْخِلُوا عَبْدِي النَّارَ.

  قَالَ فَيُجَرُّ إِلَى النَّارِ فَيُنَادِي: رَبِّ بِرَحْمَتِكَ أَدْخِلْنِي الْجَنَّةَ، فَيَقُولُ: رُدُّوهُ فَيُوقَفُ بَيْنَ يَدَيْهِ، فَيَقُولُ: يَا عَبْدِي، مَنْ خَلَقَكَ وَلَمْ تَكُ شَيْئًا؟  فَيَقُولُ: أَنْتَ يَا رَبِّ،  فَيَقُولُ: كَانَ ذَلِكَ مِنْ قِبَلِكَ أَوْ بِرَحْمَتِي؟  فَيَقُولُ: بَلْ بِرَحْمَتِكَ.  فَيَقُولُ: مَنْ قَوَّاكَ لِعِبَادَةِ خَمْسِ مِائَةِ عَامٍ؟  فَيَقُولُ: أَنْتَ يَا رَبِّ،  فَيَقُولُ: مَنْ أَنْزَلَكَ فِي جَبَلٍ وَسَطَ اللُّجَّةِ وَأَخْرَجَ لَكَ الْمَاءَ الْعَذْبَ مِنَ الْمَاءِ الْمَالِحِ وَأَخْرَجَ لَكَ كُلَّ لَيْلَةٍ رُمَّانَةً وَإِنَّمَا تَخْرُجُ مَرَّةً فِي السَّنَةِ، وَسَأَلْتَنِي أَنْ أَقْبِضَكَ سَاجِدًا فَفَعَلْتُ ذَلِكَ بِكَ؟  فَيَقُولُ: أَنْتَ يَا رَبِّ،  فَقَالَ اللَّهُ عَزَّ وَجَلَّ: فَذَلِكَ بِرَحْمَتِي وَبِرَحْمَتِي أُدْخِلُكَ الْجَنَّةَ، أَدْخِلُوا عَبْدِيَ الْجَنَّةَ فَنِعْمَ الْعَبْدُ كُنْتَ يَا عَبْدِي، فَيُدْخِلُهُ اللَّهُ الْجَنَّةَ. قَالَ جِبْرِيلُ عَلَيْهِ السَّلَامُ: إِنَّمَا الْأَشْيَاءُ بِرَحْمَةِ اللَّهِ تَعَالَى يَا محمَّد» .  رواه الحاكم.


         Narrated Jabir Ibn Abdil-Allah -may God be pleased with them- said: “Prophet Muhammad -prayer and peace be upon him- came out to us and said:

‘My close companion Angel Gabriel just left me and he had said: `O Muhammad, by the One Who sent you with the true message, there is a slave of God, who worshipped the Almighty God for 500 years.  The slave was granted a shelter on top of a mountain whose length and width were thirty by thirty arm-lengths, and which was surrounded by the sea for four thousand leagues from all sides.  The Almighty God made a stream of fresh water with the width of a finger to flow through the mountain and collect at the mountain base for him.  The Almighty God also raised for him a pomegranate tree that grew one pomegranate every night from which the man would eat during the day.  Every evening, the man would go down, make ablution, and eat from that pomegranate, then stand up in prayer to his Lord.

The man supplicated his Lord -the Almighty- to take his soul while in prostration, and guard him against the earth and everything else until he would be resurrected in that state.

Angel Gabriel said: the Almighty God answered his supplication and granted his prayer.  So whenever we come down to the Earth or go up to the sky, we find this man (dead) but in a perpetual state of prostration to God.

          We find in the future knowledge that on the Day of Judgment, the Almighty God would say to the the angels: ‘Take this slave of Mine to Paradise with My Mercy.’   But the man would say: ‘O Lord, reward me with my good deeds.’  The Lord would say: ‘Take My Slave to Paradise with My Mercy.’  But the man would say: ‘O Lord, reward me with my good deeds.’  The Lord would say: ‘Take My Slave to Paradise with My Mercy.’   But the man would say: ‘O Lord, reward me with my good deeds.’

So the Almighty God would instruct the angels: ‘Measure his good deeds in comparison to My blessings on him.’  It would be found that 500 years of his worship would not even equal the blessings of the eyesight, and the bounty of the rest of his body would still remain in excess.

So God would say to the angels: ‘Take My slave to Hell-Fire.’  The man would be dragged toward Hell-Fire but he would plead: ‘O Lord, let me enter Paradise with Your Mercy.’   God would say: ‘Bring him back.’

The Almighty God would then say to him: ‘O My slave, Who created you from non-existence?’  The man would reply: ‘You have created me, O My Lord.’  God would say: ‘That was because of you or because of My Mercy?’  The man would reply: ‘Rather because of Your Mercy.’  God would say: ‘Who granted you the ability to worship for 500 years?’  The man would reply: ‘You, O My Lord.’  God would say: ‘Who placed you on the mountain surrounded by the ocean? Who created a stream of fresh water to flow in between the salty water? Who made a pomegranate to grow every night for you while it grows once a year?  And you supplicated Me to take your soul in a state of prostration, who did that?’  The man would reply: ‘‘You, O My Lord.’

The Almighty God would say: ‘Indeed, all of that happened with My Mercy, and with My Mercy you will enter Paradise.  Take My slave to Paradise.  Indeed, a righteous and good servant you were, O My slave.’  So God would let him enter Paradise.  Angel Gabriel -peace be upon him- said: O Muhammad, everything is by the Mercy of the Almighty God.` ’ ”  Related by Al-Haakim.




Indeed, humans have been granted blessings in everything: in health, in wealth, in progeny, in food, in dwelling, and in everything.  Yet, man being ungrateful often dwells on the few problems he has and forgets the many blessings he enjoys. 

God says in Qur’an: { And God has given you of all that you asked for, and if you try to count the blessings of God, never will you be able to count them. Verily, man is indeed most unjust, ungrateful} (Surah 14, verse 34).  Man is unjust when he uses the blessings of God in a bad way or to do sins, and he is ungrateful when he does not thank God for the many blessings but only remembers the few problems he may have.

          The Muslim should thank God for every single blessing he has and should never take it for granted.  And in case a problem or a calamity strikes him, then instead of focusing on this one single problem the Muslim should think of the many other blessings that God has granted him and should thank God for them.

In another verse, God says: { And (remember) when your Lord proclaimed: “If you thank Me, I will give you more; but if you are thankless, verily, My punishment is indeed severe”} (Surah 14, verse 7).  Thus, God promises increase and prosperity for those who thank Him and loss and punishment for those who are ungrateful.

          The Mercy of God is limitless and has no bound, but the Muslim is asked to take some effort and try to get the most of that mercy by obeying God’s commands, avoiding sins, and showing thankfulness and gratitude to God.  Indeed, the Muslim should thank God for every single blessing he has and never take it for granted, rather should know that these blessings are only possible because of the favor of God and His Great Mercy.  And God and His Messenger know best.


Trials and Tribulations

(keywords: Patience, Gratefulness, Ingratitude and Complaining) 

     قال الله تعالى: { أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَآءُ وَالضَّرَّآءُ وَزُلْزِلُواْ حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ مَتَى نَصْرُ اللَّهِ أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ} سورة البقرة 214.

      God -the Exalted- says: { Do you think that you will enter Paradise without such (trials) as came to those who passed away before you. They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When will the help of God come’.  Yes! Certainly, the help of God is near (to come)} (Surah 2, verse 214).

    عن أبي يَحْيَى صُهَيْبِ بْنِ سِنَانٍ رضي الله عنه قال: قال رسولُ الله صَلّى اللهُ عليهِ وسلَّم: « عَجَباً لأمْرِ المُؤْمِنِ إِنَّ أَمْرَهُ كُلَّهُ لَهُ خَيْرٌ، وَلَيْسَ ذَلِكَ لأِحَدٍ إِلاَّ لِلْمُؤْمِن: إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْراً لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خيْراً لَهُ» .  رواه مسلم .

   Narrated Abu Yahya, Suheib Ibn Sinan -may God be pleased with him- that the Messenger of God -prayer and peace be upon him- said:

How wonderful is the case of a believer for there is good in every affair of his, and this is not the case with anyone else except for the believer.  When a good thing happens to him, he thanks God and that is good for him; and when a trouble befalls him, he endures it patiently and that is better for him.”  Related by Imam Muslim.


God the Almighty created the humans and jinns to worship Him and obey His commands.  God -the Exalted- says in Qur’an:

{And I (God) did not create the jinns and humans except to worship Me (Alone)} (surah 51, verse 56).

Then those who obey God will have the reward of Paradise, and those who disobey God and reject His commands will have the punishment of Hell-Fire.  Therefore, this life is a test for humans and jinns; whether they believe or disbelieve, whether they obey or disobey the commands of God, and whether they show thanks and gratitude or impatience and ingratitude.


      This life is a test for people to see who among them believes and disbelieves, who obeys God’s commands and who disobeys, who refrains from sins and who commits sins and misdeeds.  The Son of Adam will then see the results of his actions on the Day of Judgment. 

But to distinguish between people and their categories, people will face and go through certain tests.  These tests could be problems or troubles in their health, wealth, relatives, income, food and drink, belief system, and the like. 


Thus, the test of the worldly life includes having problems, trials and tribulation that the son of Adam must go through in order to distinguish between the true believers and the hypocrites and disbelievers.  As the above verse mentions, in order to get the greatest Reward of Paradise the believer must pass a test.  Everyone must pass through this test, both past generation and present, both righteous and sinners, and both old and young.  These tests come in the form of problems, trials and tribulations.  The test may afflict the person in his health, wealth, family, life, or worse of all in his religion.

When the test afflicts the son of Adam, his reaction and responses are recorded.  Then the recompense is tended based on that.  For the believer who stands firm in the face of these calamities, bears them patiently, returns to God and seeks His help, the result is great reward and the promise of peace of heart and contentment in this life and Paradise in the Hereafter.  But for that who complains and shows impatience and ingratitude, the recompense is more misery in this life and punishment in the Hereafter.


        Many times we forget the real purpose of the worldly life and as soon as a problem befalls us, we tend to complain and show signs of impatience and ingratitude.  Some people go further and ask: Why this happened to me?  When a natural disaster strikes, some wonder: why us?

But how soon the son of Adam forgets his own actions and ignore the consequences of his bad deeds until it is too late.  God -the Exalted- states in Qur’an: {And whatever befalls you of disaster, it is because of what your hands have earned. And He pardons much} (Surah 42, verse 30). 

Ali Ibn Abi Talib said: “Hardships befall you in the world because of your sins.” 

    Instead of complaining and showing ingratitude, the believer must:

First, repent of all sins and ask God’s forgiveness. 

Second, the believer must remind himself of the real purpose of this life.  The believer must ponder upon the reason behind the trials and tribulations of this world, and that is to test his faith, his patience, and his firmness in religion.  These problems and troubles are a test for the believer, whether he stands firm and bear the problem patiently seeking God’s help, or does he waver and starts having doubts and worse deny the bounty of God. 

And third, the believer must surrender to God’s will and accept Pre-destiny, believing that God has judged it this way and the don of Adam must accept it, while in the meantime try his best to find a solution.


     The believer must remember that previous nations went through the same trials and tribulations and now they are being tended the reward or punishment of their actions (in their graves).  One day we will be considered a past generation and we too will see the results of our actions in the Hereafter after death.   

And just like when previous nations indulged in sins, they saw the effects of that in their worldly life, so will we unless we repent and avoid those sins.  Prophet Muhammad -prayer and peace be upon him- warned of such sins:

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، قَالَ أَقْبَلَ عَلَيْنَا رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ فَقَالَ ‏ “‏ يَا مَعْشَرَ الْمُهَاجِرِينَ خَمْسٌ إِذَا ابْتُلِيتُمْ بِهِنَّ وَأَعُوذُ بِاللَّهِ أَنْ تُدْرِكُوهُنَّ لَمْ تَظْهَرِ الْفَاحِشَةُ فِي قَوْمٍ قَطُّ حَتَّى يُعْلِنُوا بِهَا إِلاَّ فَشَا فِيهِمُ الطَّاعُونُ وَالأَوْجَاعُ الَّتِي لَمْ تَكُنْ مَضَتْ فِي أَسْلاَفِهِمُ الَّذِينَ مَضَوْا ‏.‏ وَلَمْ يَنْقُصُوا الْمِكْيَالَ وَالْمِيزَانَ إِلاَّ أُخِذُوا بِالسِّنِينَ وَشِدَّةِ الْمَؤُنَةِ وَجَوْرِ السُّلْطَانِ عَلَيْهِمْ ‏.‏ وَلَمْ يَمْنَعُوا زَكَاةَ أَمْوَالِهِمْ إِلاَّ مُنِعُوا الْقَطْرَ مِنَ السَّمَاءِ وَلَوْلاَ الْبَهَائِمُ لَمْ يُمْطَرُوا وَلَمْ يَنْقُضُوا عَهْدَ اللَّهِ وَعَهْدَ رَسُولِهِ إِلاَّ سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوًّا مِنْ غَيْرِهِمْ فَأَخَذُوا بَعْضَ مَا فِي أَيْدِيهِمْ ‏.‏ وَمَا لَمْ تَحْكُمْ أَئِمَّتُهُمْ بِكِتَابِ اللَّهِ وَيَتَخَيَّرُوا مِمَّا أَنْزَلَ اللَّهُ إِلاَّ جَعَلَ اللَّهُ بَأْسَهُمْ بَيْنَهُمْ. ‏”‏ رواه ابن ماجه والحاكم والبيهقي، بإسناد حسن.

   It was narrated that Abdul-Allah Ibn Omar said: “The Messenger of God -prayer and peace be upon him- turned to us and said: ‘O group of the Muhajireen (the migrants), beware of being afflicted with five characteristics, and I seek refuge in God of them befalling you:

  1. Adultery  never appears among a group of people to such an extent that they commit it openly, but plagues and diseases that were never known among their predecessors will spread among them.
  2. They do not cheat in weights and measures, but they will be stricken with famine, hardship in provision, and the oppression of their rulers.
  3. They do not withhold the Zakah (charity) of their wealth, but rain will be withheld from the sky, and were it not for the animals, no rain would fall on them.
  4.  They do not break their covenant with God and His Messenger, but God will enable their enemies to overpower them and take some of what is in their hands.
  5. And unless their leaders rule according to the Book of God and seek all good from that which God has revealed, God will cause them to fight one another.’”  Related by Ibn Majah, Al-Hakim, and Al-Beihaqi.


     Then, the sensible person should reflect upon his action when afflicted with a problem or a calamity. 

The believer should remind himself of the real purpose of this life and the test he must pass through to attain Paradise.  The Muslim should always think of trials and tribulations as something that will absolve him of his sins and increase his reward.

Therefore instead of complaining and showing ingratitude, he should bear the problem patiently, turn to God and seek His help, and then surrender to Pre-destiny and accept God’s Judgment while trying his best to find a way out of his trouble.  We ask God to guide us to the Right Path, and make us die on Faith.  And God knows best.



The Highest Level: Ihsan

قال الله عز وجل: { هَلْ جَزَاء الْإِحْسَانِ إِلَّا الْإِحْسَانُ} سورة الرحمن 60.

God the Exalted says: {Is the reward for good (Ihsan) anything other than good?} (Surah 55, verse 60).

Narrated Omar Ibn Al-Khattab, may Allah be pleased with him: “Once while we were sitting with the Messenger of God ﷺ, a man appeared before us, dressed in pure white clothes, with dark black hair, without any sign of travel. None of us recognized him. He sat with the Messenger of God ﷺ, resting his knees against the knees of the Messenger of God ﷺ, and placed his palms on the thighs of the Messenger of God ﷺ, and said: ‘O Muhammad, inform me about Islam.’  Prophet Muhammad ﷺ said: ‘Islam is to testify that there is no god worthy of worship but God and that Muhammad ﷺ is the messenger of God, and to establish prayer, to pay Zakah (the obligatory charity), to fast the month of Ramadan, and to perform pilgrimage to Makkah if you are capable of it.’ The man said: ‘You have said the truth.’  Omar said: We wondered at him, first asking and then confirming it as the truth!

Then the man said: ‘Inform me about faith (Iman).’  Prophet Muhammad ﷺ said: ‘It is to truly believe in God, in His angels, in His Books, in His messengers, in the Hereafter, and in the Divine Decree, the good of it and the bad of it.’

The man said: ‘You have said the truth. [Now] inform me about Ihsan.’  The Messenger of God ﷺ said:

‘It is to worship God as if you are seeing Him, for though you do not see Him, He, verily, sees you.’

The man said: ‘Inform me about the Hour (of the Day of Judgment).’  Prophet Muhammad ﷺ said: ‘The one asked about it knows no more than the inquirer.’ The man said: ‘Tell me some of its indications and signs.’  The Messenger of God ﷺ said: ‘That the slave-girl will give birth to her mistress and master, and that you will find barefooted, destitute goat-herders vying with one another in the construction of magnificent buildings.’  Omar said: Then the man went on his way and I stayed with Prophet Muhammad for a long while.

The Messenger of God then said to me: ‘O Omar, do you know who the inquirer was?’ I replied: God and His Messenger know best.’  He said: ‘That was Angel Gabriel who came to you in order to instruct you in matters of your religion.’ ”

(Related by Muslim, Abu Dawud, and Ahmad).


In this beautiful and eloquent hadith, Prophet Muhammad ﷺ summarizes the main tenets of Islam and its major foundation.  The scholars said this incident occurred towards the end of the Prophet’s life, to clarify and summarize the important pillars of this deen.  Angel Gabriel and the Prophet ﷺ divided the tenets of Islam into three levels: Islam, Iman (faith), and Ihsan.  If we think of them as levels, then the basic level is Islam, the middle higher level is Iman, and the highest level is Ihsan.  Like any other structure, the highest level can be reached only after perfecting the levels before it.

The three concepts of Islam, Iman, and Ihsan are not limited to the spiritual heart; rather, they are firm beliefs of the heart but also actions by the limbs.  In other words, the belief in the heart must translate into good deeds and acts.  For example, one of the pillars of Islam is the Prayer. So the Muslim must believe in the importance and obligation of the Five Daily Prayers, but his Islam would not be perfect until he physically perfects his prayer.  Likewise, one of the pillars of Iman is the belief in Qadr (Divine Decree or pre-destiny), but Iman would not be perfect until the Muslim learns not to complain in the face of adversaries and calamities but instead to bear them patiently and seek God’s help. Finally, the Muslim has firm belief in the concept of Ihsan, and that God the Exalted is always watching him and his actions, but the Muslim’s Ihsan would not be complete until he translates that belief into action and starts fulfilling God’s commands by performing obligations (wajibat) and avoiding actions God has forbidden (sins).


One of the ninety-nine Honorable Names of God is: الرقيب (the Ever-Watchful).  God is also: البصير (the All-Seeing), السميع (the All-Hearing), العليم (the All-Knower), and الخبير (the All-Aware).  That is, every creature is under the constant watch and continuous surveillance of God, the Exalted.  This watch never ceases and is never interrupted, as God is the Perfect God and neither sleeps nor slumber ever affects Him.  Furthermore, God the Almighty has assigned two angels for every human, who write his good and bad deeds in a special record that will be presented to the slave on the Day of Judgment.  Thus, nothing of the slave’s actions is ever missed by God, the Lord of the Worlds.  God the Exalted says in Qur’an:

{Truly, nothing is hidden from God, in the earth or in the heavens} (Surah 3, verse 5).

This sense of being under the constant watch of God the Most High, and the resulting attention to one’s actions, is called Ihsan.  Ihsan has two parts: First is the belief that we are being watched by God the Exalted all the time. And second is the sense of shyness and the effort to follow God’s commands and avoid sins that results from realizing God is watching at all times.


Once the Muslim realizes he or she is under the constant watch of God, the Muslim tries his best to show respect and reverence to the One Who is watching. The Muslim feels shy of disobeying the Mighty One who is watching. Moreover, the Muslim tries her best to be in the best form and shape before the Only Lord and true God. So the Muslim tries to do as many good deeds as possible and do them only to please God Who is watching him during the day and night, during the morning and evening, in public and in private and on all occasions. This then develops into him a deep and heightened sense of Divine awareness that brings with it a higher level of piety (taqwa), righteousness (salah), and Iman (faith) such that he feels close to God all the time and spends most of his time trying to please his Lord by doing good deeds and avoiding sins. This condition then is called Ihsan, and it is as mentioned above the highest level of the religion.

This elevated level of Ihsan requires struggle and fending off the desires of the Evil tempting Self and the temptations of Satan and the devils.  Ihsan requires perfecting the stages of Islam and Iman (faith) first, then gradually building one’s Ihsan. Ihsan requires constant reminder of this continued watch by making Dhikr and glorifying God all the time, as well as daily repentance and frequent istighfar (seeking forgiveness from God) and asking God for the favor of this special state.

It is not an easy task, but God’s rewards are not cheap, either. In return for this struggle, God provides blessings both in this world, represented by a peaceful contented life, and in the Hereafter through the highest levels in Jannah or Paradise.  We pray God to guide us to the Right Path and grant us from His Favor.  And God knows best.

Feeling Superiority

قال الله عز وجل: { إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ مُخْتَالًا فَخُورًا} النساء 36.

Allah the Exalted says: { Verily, Allah does not like those who are proud and boastful} (Surah 4, verse 36).

وعن جندب بن عبد الله رضي الله عنه قال: قال رسولُ الله صَلّى اللهُ عليهِ وسلَّم: « قالَ رَجُلٌ: واللَّهِ لا يَغْفِرُ اللَّه لفُلانٍ، فَقَالَ اللَّه عَزَّ وَجَلَّ: مَنْ ذا الَّذِي يَتَأَلَّى عليَّ أنْ لا أغفِرَ لفُلانٍ إنِّي قَد غَفَرْتُ لَهُ، وَأَحْبَطْتُ عمَلَكَ» .  رواه مسلم.

قال الْإِمَامُ مَالِكٌ: إذَا قَالَ ذَلِكَ مُعْجَبًا بِنَفْسِهِ مُزْدَرِيًا بِغَيْرِهِ فَهُوَ أَشَدُّ هَلَاكًا مِنْهُمْ،‏ لِأَنَّهُ لَا يَدْرِي سَرَائِرَ اللَّهِ فِي خَلْقِهِ‏.‏

Narrated Jundub Ibn Abdullah, may Allah be pleased with him, that the Messenger of Allah ﷺ said: “A man swore: ‘By God, Allah will not forgive such and such person.’  Thereupon, Allah the Almighty said: ‘Who is he who swears about Me that I will not forgive so and so; indeed I have forgiven him and abolished your deeds.’ ” Related by Imam Muslim.

Imam Malik said: “If he said so out of self-conceit and contempt of others, then he is the one who is ruined because he has no knowledge of people’s inner side and future intention.”

عن عبدِ اللَّهِ بن مسعُودٍ رضيَ اللَّهُ عنه عن النبيِّ صَلّى اللهُ عليهِ وسلَّم قال: « لا يَدْخُلُ الجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ»، فقال رَجُلٌ: إِنَّ الرَّجُلَ يُحِبُّ أَنْ يَكُونَ ثَوْبُه حَسَناً ونَعْلُهُ حَسَناً، قال: « إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الجَمَالَ، الكِبْرُ بَطَرُ الحَقِّ وغَمْطُ النَّاسِ» . رواه مسلم والترمذي.

Narrated Abdullah Ibn Mas’ud, may Allah be pleased with him, that the Prophet ﷺ said: “Whosoever has a grain of mustard worth of pride in his heart shall not enter Paradise.’  A man asked: “Indeed, a person loves that his dress should be fine and his shoes should be fine.”  The Prophet ﷺ replied: “Verily, Allah is Graceful and He loves Grace. Pride is disdaining the truth (out of self-conceit) and having contempt for people.”  Related by Muslim and Al-Tirmidhi.

As the above hadith specifies, feeling superior to people is part of kibr (pride), which is a major sin. Indeed, pride is the greatest sin because through it Satan was banished from the Heavens and cursed.  When Allah the Exalted created Adam, He asked the angels to prostrate to him. The angels obeyed while Satan (who used to worship among the angels, and was even known for his great worship to Allah) stood aside and did not prostrate. When asked why he did not prostrate to Adam, Satan replied: ‘I am better than him; I was created from fire while he was created from clay.’  So Allah banished and cursed Satan for his disobedience.

The same concept applies when someone feels superior to other people because of his wealth, social status, intelligence, or any other trait.  We must understand that any blessing is granted by Allah alone, and He bestows it to whomever He wishes. Thus, there is no justification for feeling superior when the distinction is a blessing granted by Allah, and can instantly be taken away if Allah so wishes. Rather the Muslim is instructed to show humbleness and humility, and express his gratitude and thanks to Allah for His special favors. In Surat Al-Kahf, we read the story of a rich man who owned two orchards full with fruits and with a running river. He was once in his green and lush orchard, and looked around with pride and said I don’t think all of this will ever end, and when I die I will get better than this. His companion admonished him not to feel pride and superiority, but to instead thank Allah for His Blessings; but he persisted in his arrogance. That night, lightning struck his orchards and he lost everything because of his pride.

The same is true for religious status. When someone appears more adherent to the rules of Allah and thinks highly of himself or looks down upon others, then he might end up worse than them because he harbors the greatest sin of pride. Indeed, it is only Allah who granted him this gift, but when he attributes his worship to his own effort and looks down on others, then he has fallen in the same trap as Satan. We should abhor and prohibit the sin, but should have goodwill and compassion for the human.  When the Muslim sees a sin being committed, he should advise the wrong doer but should never look down upon the sinner or belittle him, but instead should maintain a positive opinion of him while wishing him guidance and goodness.

Indeed, the Muslim does not reach the full level of Faith (Iman) until he purifies his heart from vices like jealousy, worldly rivalry, hatred, pride, feeling superior to others, belittling others, and the like. In the following hadith, the Prophet  describes the best of people:

Narrated Abdullah Ibn Amr, maybe Allah be pleased with them: “The Messenger of Allah ﷺ was asked: ‘Who among the people is best?’  He replied: ‘Every person with a makhmum heart and  a truthful tongue.’  The companions asked: ‘We know the truthful person, but who is the one with a makhmum heart?’  The Prophet ﷺ  replied:

‘He is the one who is pious and pure, (in whose heart) there is neither sin, nor transgression, nor malice, nor envy.’ ”

(Related by Ibn Majah and Al-Bayhaqi with a good narration).

Pride led to Satan’s downfall, and it is this same pride that leads to problems in this world and destruction in the next. Arrogance and pride are among the most difficult of traits to remove, but our lives must be permanent, persisting efforts to do just that. By realizing our fragile position and by glimpsing at Allah’s majestic grandeur, we can achieve a level of humility that allows us to fix our relationships with the people and with Allah. We ask Allah for tawfiq.

The True Prophet


     عن هشام بن حُبَيش بن خويلد صاحب رسول الله صَلّى اللهُ عليهِ وسلَّم: ( أنَّ رسولَ اللهِ صَلّى اللهُ عليهِ وسلَّم خرج من مكة مهاجرا إلى المدينة وأبو بكر رضي الله عنه ومولى أبي بكر عامر بن فُهَيرة ودليلهما الليثي عبد الله بن أريقط، مروا على خيمتي أم معبد الخزاعية، وكانت امْرَأَةً بَرْزَةً جَلْدَةً (أي خلا لها سن، فهي تبرز وليست بمنزلة الصغيرة المحجوبة) تَحْتَبِي (هو أن يَضُّمّ الإنسان رجْلَيْه إلى بَطْنه بثَوْب يَجْمَعَهُما به مع ظَهْره) بفناء الخيمة ثم تسقي وتطعم، فسألوها لحما وتمرا ليشتروه منها، فلم يصيبوا عندها شيئا من ذلك، وكان القوم مُرْمِلِينَ (أي نفد زادهم) مُسْنِتِينَ (أي داخلين في السنة، وهي الجدب والمجاعة)، فنظر رسولُ الله صَلّى اللهُ عليهِ وسلَّم إلى شاة في كِسْرِ الْخَيْمَةِ (أي جانبها)، فقال: مَا هَذِهِ الشَّاةُ يَا أُمَّ مَعْبَدٍ؟  قالت: شَاةٌ خَلَّفَهَا الْجَهْدُ (أي المشقة) عن الغنم.  قال: هَلْ بِهَا مِنْ لَبَنٍ؟  قالت: هي أجهد من ذلك.  قال: أَتَأْذَنِينَ لِي أَنْ أَحْلُبَهَا؟  قالت: بأبي أنت وأمي، إِنْ رَأَيْتَ بِهَا حَلْبًا فَاحْلُبْهَا.  فدعا بها رسولُ الله صَلّى اللهُ عليهِ وسلَّم، فَمَسَحَ بِيَدِهِ ضَرْعَهَا، وَسَمَّى اللَّهَ تعالى، ودعا لها في شاتها، فَتَفَاجَّتْ عَلَيْهِ وَدَرَّتْ فَاجْتَرَّتْ (أي وسَّعت ما بين رجليها، وصبت اللبن، وفوق ذلك أخرجت العلف من جوفها إلى فمها لتمضغه)، فدعا بإناء يُرْبِضُ الرَّهْطُ (أي يرويهم، والرهط ما بين الثلاثة إلى العشرة)، فَحَلَبَ فِيهِ ثَجًّا (أي سيلا) حتى علاه البهاء (أي بريق رغوة اللبن)، ثم سقاها حتى رويت، وسقى أصحابه حتى رووا وشرب آخرهم حتى أَرَاضُوا (أي رووا)، ثم حلب فيه الثانية على هَدَّةٍ حتى ملأ الإناء ثم غادره عندها ثم بايعها وارتحلوا عنها.  فَقَلَّ مَا لَبِثَتْ حتى جاءها زوجُها أبو معبد ليسوق أَعْنُزًا عِجَافًا يَتَسَاوَكْنَ هُزَالًا (أي يمشين مشيًا ضعيفًا) مُخُّهُنَّ قَلِيلٌ (أي عمهن الهزال). فلما رأى أبو معبد اللبن أعجبه قال: من أين لك هذا يا أم معبد والشاء عازب (أي بعيد في المرعى) حائل ( أي لم تحمل، فلا يكون بها لبن) ولا حلوب في البيت؟  فقالت: لا والله، إلا أنه مر بنا بِنَا رَجُلٌ مُبَارَكٌ من حاله كذا وكذا.  قال: صِفِيهِ لِي يَا أُمَّ مَعْبَدٍ.

قالت: رأيت رجلا ظَاهِرَ الْوَضَاءَةِ (أي ظاهر الجمال)، أَبْلَجَ الْوَجْهِ (أي مشرق الوجه مضيئه)، حَسَن الخَلْق، لم تَعِبْهُ ثَجْلَةٌ وَلَمْ تُزْرِيهِ صَعْلَةٌ (أي ليس بمنتفخ ولا ناحل)، وَسِيمٌ قَسِيمٌ (أي حسن وضيء)، في عينه دَعَجٌ (أي السواد في العين)، وفي أشفاره وَطَف (أي طويل شعر الأجفان)، وفي صوته صَهَل (أي بحة)، وفي عنقه سَطَع (أي طول)، وفي لحيته كثاثة (أي كثيف شعر اللحية)، أَزَجُّ أَقْرَنُ (أي دقيق وطويل الحاجبين). إن صمت فعليه الوقار، وإن تكلم سماه وعلاه البهاء، أَجْمَلُ النَّاسِ وَأَبْهَاهُ مِنْ بَعِيدٍ، وَأَحْسَنُهُ وَأَجْمَلُهُ مِنْ قَرِيبٍ. حُلْوُ الْمَنْطِقِ، فَصْلٌ لَا نَزِرٌ وَلَا هَذِرٌ (أي وسط ليس بقليل ولا كثير)، كَأَنَّ مَنْطِقَهُ خَرَزَاتُ نَظْمٍ يَتَحَدَّرْنَ، رَبْعَةٌ (أي ليس بالطويل ولا بالقصير) لا تَشْنَأَهُ مِنْ طُولٍ (أي لا يُبْغَض لفرط طوله) وَلَا تَقْتَحِمُهُ عَيْنٌ مِنْ قِصَرٍ (أي: لا تحتقره العيون لقصره)، غُصْنٌ بَيْنَ غُصْنَيْنِ فهو أنضر الثلاثة منظرا، وأحسنهم قَدْرا، له رفقاء يحفُّون به (أي يستديرون حوله ويحدقون به)، إن قال سمعوا لقوله، وإن أمر تبادروا إلى أمره، مَحْفُودٌ (أي مخدوم) مَحْشُودٌ (أي محفوف)، لا عابسٌ ولا مُفْنِدٌ (أي لا عابس الوجه ولا معتد)- صَلّى اللهُ عليهِ وسلَّم.

 فقال أبو معبد: هَذَا وَاللَّهِ صَاحِبُ قُرَيْشٍ الَّذِي ذُكِرَ لَنَا مِنْ أَمْرِهِ مَا ذُكِرَ، ولقد هممتُ أن أَصْحَبَهُ، ولَأَفْعَلَنَّ إن وجدت إلى ذلك سبيلا).  رواه الحاكم والطبراني.

وروي أن أبا معبد وأم معبد أسلما وهاجرا إلى النبي صَلّى اللهُ عليهِ وسلَّم. ذكره البيهقي وأبو نعيم.



Narrated Hisham Ibn Hubaysh Ibn Khuwaylid, the companion of the Messenger of Allah ﷺ: “Prophet Muhammad ﷺ and Abu Bakr as-Siddiq migrated from Makkah to Al-Madina, along with ‘Aamir Ibn Fuhayra (the freed slave of Abu Bakr) and their guide Abdullah Ibn Urayqit Al-Lithi.  They passed by two tents of the known hostess, Umm Ma’bad.  She was an elderly lady who had devoted herself to serve the travelers; she would squat before her tent and offer food and drink to the travelers. They asked Umm Ma’bad if she had any meat or dates that they could purchase from her, but it was a drought year and she had no provisions.

The Messenger of Allah ﷺ saw a sheep at the side of the tent, so he asked: ‘Why is this sheep here, O Umm Ma’bad?’  She replied: ‘The sheep is too fatigued to join the rest of the herd.’  He asked: ‘Does it have milk?’  She replied: ‘She is too exhausted for that.’  He asked: ‘Would you allow me to milk it?’  She replied: ‘May my parents be sacrificed for you, if you could milk it then please do so.’

The Prophet ﷺ called for the sheep, wiped its udder with his hand while mentioning God’s name, and prayed for His blessings.  The sheep drew apart its hind legs and its udder swelled and flowed forth with milk.  Moreover, the sheep ruminated and started chewing. The Prophet  ﷺ asked for a container large enough for the group, and milked the forthcoming foamy milk until the container was full. He then handed the container to Umm Ma’bad who drank her fill. He then handed it to his companions until all of them were sated. The Prophet ﷺ was the last one to drink. He milked the sheep again and filled the container a second time, and left it with her.  He then took her pledge and the travelers continued on their journey.

After a short while, her husband Abu Ma’bad came back herding, before him an emaciated flock of sheep that was swaying from weakness.  When Abu Ma’bad saw the milk, he was surprised and asked: ‘Where did you get this milk, O Umm Ma’bad, while the sheep were out grazing and there is no milk in the tent?’  She replied: ‘Indeed, by Allah there passed by us a blessed man who did that.’  She related to him what happened, so he said: ‘Describe him to me, O Umm Ma’bad.’

Umm Ma’bad said: ‘I saw a handsome man, with bright countenance and fine form, not marred by plumpness or leanness.  He is graceful and of beautiful countenance, with deep black eyes, long eyelashes, deep voice, long graceful neck, thick beard, and long arched eyebrows.

When he is silent, dignity surrounds him; and when he speaks, eminence and splendor attach to him.

He is the most beautiful and delightful of people from a distance, and the best and most pleasant from up close.

He is well-spoken and articulate, and his speech is neither too brief nor too long, but flows forth like a perfect string of pearls.

He is of medium fine proportions, being neither too tall whose height the onlooker despises nor overly short whose shortness the onlooker disdains.  He is the middle branch between two other branches, so he is the most striking and prominent of the three. He is surrounded by companions who listen carefully when he speaks, and hasten to obey when he commands.  He is well served and attended, but he shows no sign of haughtiness, frowning or vanity.’

Abu Ma’bad exclaimed: ‘By Allah, this is the companion of Quraysh whom we were told about.  And indeed I intend to follow and accompany him, and I shall do so whenever I can.’  Related by Al-Hakim and Al-Tabarani.


Al-Bayhaqi and Abu Nu’aym related: “Both Umm Ma’bad and Abu Ma’bad embraced Islam and migrated to Al-Madina to accompany the Prophet ﷺ.”

True Shyness: Haya’


In today’s world, the term ‘shyness’ sounds almost strange and invokes negative connotations for many people.  A shy person is seen as socially deficient and is encouraged to shed that shyness away. But in Islam, moral shyness is a commendable trait and a sought after characteristic. This is shown in the following hadith:

عن ابن عمر رضي الله عنهما أن رسولَ الله صَلّى اللهُ عليهِ وسلَّم مَرَّ عَلَى رَجُلٍ مِنَ الأَنْصَارِ وَهُوَ يَعِظُ أَخَاهُ في الحَيَاءِ، فَقَالَ رسُولُ اللَّه صَلّى اللهُ عليهِ وسلَّم: « دَعْهُ فإِنَّ الحَيَاءَ مِنَ الإِيمانِ».  رواه البخاري ومسلم.

Narrated Ibn Umar, may Allah be pleased with him and his father: “The Messenger of Allah ﷺ passed by a man of the Ansar who was admonishing his brother regarding shyness (haya’) [discouraging him from being excessively shy].  So the Messenger of Allah ﷺ said:

‘Leave him, for shyness (haya’) is part of Faith.’ ”

(Related by Al-Bukhari and Muslim)

Let us consider this moral shyness (as opposed to social shyness) and the reasons for its high regard in Islam.

The celebrated hadith scholar Ibn Hajr Al-‘Asqalani mentioned in his book Fath al-Bari (Grant of the Creator: A Commentary on Sahih Al-Bukhari):

“Shyness in linguistic terms is a change and embarrassment that comes over the person for fear of being criticized or exposed.

In religious terms, shyness is a characteristic that prompts one to avoid bad deeds and prevents him from neglecting the rights of others.  Shyness is part of faith because it induces righteous deeds and prevents misdeeds.”

Thus, Allama Ibn Hajr explained the reasons that Islam places such emphasis on this trait. Moral shyness is a trait that prompts one to stay away from shameful acts by him or herself, let alone in front of others.  And committing such acts before others leads to an even greater level of shamefulness.  Such a trait only leads to increased Iman, because moral shyness in this case prevents the Muslim from committing shameful acts and encourages him or her to avoid sins and misdeeds. Therefore, Prophet Muhammad ﷺ described shyness as being part of Faith.

The Prophet ﷺ further explained the meaning of shyness in this Hadith:

عن عبد الله بن مسعود رضي الله عنه قال: قال رسولُ الله صَلّى اللهُ عليهِ وسلَّم: « اسْتَحْيُوا مِنَ اللَّهِ حَقَّ الْحَيَاءِ»، قال قلنا: يَا رَسُولَ اللَّهِ إِنَّا ‏نَسْتَحْيِي وَالحَمْدُ لِلَّهِ، قال: « لَيْسَ ذَاكَ، وَلَكِنَّ الإِسْتِحْيَاءَ مِنَ اللَّهِ حَقَّ الحَيَاءِ أَنْ تَحْفَظَ الرَّأْسَ وَمَا وَعَى، وَالبَطْنَ وَمَا حَوَى، ‏وَلْتَذْكُرِ المَوْتَ وَالبِلَى وَمَنْ أَرَادَ الآخِرَةَ تَرَكَ زِينَةَ الدُّنْيَا فَمَنْ فَعَلَ ذَلِكَ فَقَدِ اسْتَحْيَا مِنَ اللَّهِ حَقَّ الحَيَاءِ» .  رواه الترمذي وأحمد والحاكم والبيهقي.

Narrated Abdullah bin Mas’ud, may Allah be pleased with him: “The Messenger of Allah ﷺ said: ‘Feel shy of Allah as is His due.’  We replied: ‘O Messenger of Allah, Praise be to Allah, we do feel shy.’  He said: ‘Not that, but it is to guard the head and what it holds and the belly and what it contains, and to remember the graves and the decay.  Whoever seeks the Hereafter, then he should leave the adornment of the worldly life.  Whoever does all of that, then he has fulfilled the shyness that is due to Allah.’ ”  (Related by Al-Tirmidhi, Ahmad, Al-Hakim, and Al-Bayhaqi)

Thus, the concept of shyness in Islam is deep and involves other aspects as well.  Shyness is not only a trait that makes the Muslim loathe shameful acts and stay away from them, but it also involves observing Allah’s obligations and limits in everything and feeling conscious and guilty when any of them are violated or broken.

The Muslim should have a sense of shyness before his Lord who is observing him at all times. Just like a child who acts in the best terms under the supervision of a disciplinary father, the Muslim should have this sense of being watched by Allah all the time and should feel shy of breaking His rules or violating His rights. This sense of shyness then leads the Muslim to the obedience of his Lord and to an increase in piety and faith.  Therefore, the Prophet  described shyness as being part of faith.

Finally, we can see great examples of true shyness in the Messenger of Allah ﷺ and his companions. Among his companions, Uthman Ibn Affan was especially well-known for his shyness, to the extent that even the angels felt shy of him!

Uthman Ibn Affan’s moral shyness contributed to his level of Iman and high status in this nation, as shown in the following hadith:

عن عائشة رضي اللَّه عنها ‏قالت: كَانَ رَسُولُ اللَّهِ صَلّى اللهُ عليهِ وسلَّم مُضْطَجِعًا في بيتي كاشِفًا عن فَخِذَيْهِ ‏أو ساقَيْهِ، فاستأذنَ أبو بكرٍ ‏فَأَذِنَ له وهو على تلك الحالِ فَتَحَدَّثَ، ثم اسْتَأْذنَ عمرُ ‏فَأَذِنَ لَهُ وهو كذلكَ فَتَحَدَّثَ، ثم استأذنَ عثمانُ فَجَلَسَ رسولُ اللَّهِ ‏صَلّى اللهُ عليهِ وسلَّم ‏وسَوَّى ثِيَابَهُ -‏ قَال ‏محمَّد: ولا أقولُ ذلكَ في يومٍ واحدٍ- ‏فدخلَ فَتَحَدَّثَ، فلمَّا خَرَجَ قالتْ ‏عائشةُ: ‏دخلَ أبو بكرٍ ‏فلمْ ‏تَهْتَشَّ ‏لهُ ولم تُبَالِهِ، ‏ثم دخلَ عمرُ فلم ‏تَهْتَشَّ ‏له ولم تُبَالِهِ، ‏ثم دخلَ ‏عثمانُ ‏فَجَلَسْتَ وسَوَّيْتَ ثِيَابَكَ؟ فقالَ: ‏« ‏أَلَا أَسْتَحِي مِنْ رَجُلٍ تَسْتَحِي مِنْهُ الْمَلَائِكَةُ». رواه مسلم.

Narrated Aisha, may Allah be pleased with her: “The Messenger of Allah ﷺ was lying in bed in my house with his thigh or his legs uncovered.  Abu Bakr sought permission to come in. The Prophet ﷺ gave him permission to enter, and conversed with him while he was in the same state (the Prophet’s thigh or leg uncovered). Then Umar sought permission to come in and it was given to him and he conversed in the same state. Then Uthman sought permission to come in; the Messenger of Allah ﷺ sat down and set right his clothes.  [Muhammad (one of the narrators) said: I do not say that it happened only once]. Uthman then entered and conversed.  After Uthman left, Aisha inquired from the Prophet ﷺ: ‘Abu Bakr entered and you did not stir and did not observe much care (in arranging your clothes), then Umar entered and you did not stir and did not arrange your clothes, then Uthman entered and you sat down and set your clothes right?’  Thereupon the Prophet ﷺ said:

‘Indeed, should I not feel shy of a person of whom even the angels feel shy.’ ”

(Related by Muslim)

In our day and age, we face serious challenges in preserving our Din and the Din of our children. Knowing the strong link between haya’ and Iman should instill in us the importance of actively preserving our haya’: keeping our haya’ is among the most important keys to maintaining our Faith.

The Foundations of Islam

‘Umar Ibn Al-Khattab (may Allah be pleased with him) narrated: “Once while we were sitting with the Messenger of Allah ﷺ, a man dressed in pure white clothes, with very black hair, without any sign of travel, and whom none of us recognized, appeared before us.  He sat with the Messenger of Allah ﷺ. He rested his knees against the knees of the Messenger of Allah  ﷺ, placed his palms on the thighs of the Messenger of Allah ﷺ, and said:

‘O Muhammad, inform me about Islam.’  The Messenger of Allah ﷺ said:

‘Islam is to testify that there is no god worthy of worship but Allah and that Muhammad is the messenger of Allah, to establish the prayer, to pay Zakah (the obligatory charity), to fast the month of Ramadan, and to perform pilgrimage to Makkah if you are capable of it.’

The man said: ‘You have said the truth.’  ‘Umar said: We wondered at him, asking him and then confirming it as the truth!

Then the man said: ‘Then inform me about faith (Iman).’  The Messenger of Allah ﷺ said:

‘It [Iman] is to believe truly in Allah, in His angels, in His Books, in His messengers, in the Hereafter, and to believe truly in the Divine Decree, the good of it and the bad of it.’

The man said: ‘You have said the truth.  Then inform me about Ihsan.’  The Messenger of Allah ﷺ said:

‘It [Ihsan] is to worship Allah as if you are seeing Him, for though you do not see Him, He, verily, sees you.’

The man said: ‘Then Inform me about the Hour (of the Day of Judgment).’  The Messenger of Allah ﷺ said: ‘The one questioned knows no more than the questioner.’   The man said: ‘Tell me some of its indications and signs.’  The Messenger of Allah ﷺ said: ‘They are that the slave-girl will give birth to her mistress and master, and that you will find barefooted, destitute goat-herders vying with one another in the construction of lofty buildings.’

‘Umar said: Then the man went on his way and I stayed with the Messenger of Allah ﷺ for a long while.  The Messenger of Allah ﷺ then said to me: ‘O ‘Umar, do you know who the questioner was?’ I replied: Allah and His Messenger know best.’  He said: ‘That was the Angel Gabriel, who came to you in order to instruct you in matters of your religion.’ ”  (Muslim, Abu Dawud,Tirmidhi, Al-Nisa’i, Ibn Majah, and Ahmad).


THE scholar Al-Baghawi said: “The Prophet ﷺ defined Islam as a term that describes outer good deeds, and he defined Iman as a term that describes inner beliefs.”

Imam al-Nawawi said: “The scholar Abu ‘Amr Ibn As-Salah said: ‘This hadith states the origin of Iman, and that is inner affirmation and belief; and it states the origin of Islam, and that is outer surrender and submission to Allah. Islam is determined and judged by the outer testimony that there is no god worthy of worship except Allah and that Muhammad is His Messenger.  But the Prophet ﷺ added into the [basic] definition of Islam the five daily prayers, Zakah, Hajj, and fasting of Ramadan because these are the most apparent and greatest rituals of Islam.  Thus, complete surrender is achieved by their performance, while leaving them makes submission incomplete or deficient.’”

Al-Mubarakpuri said in his book Mir’at al-Mafatih (a commentary on Mishkat al-Masabih): “The coming of this man happened at the end of the Prophet’s life ﷺ, as indicated by the narration of Ibn Mandah in the Book of Faith.  So this event took place after the revelation of all the rulings of Islam that had been conveyed at different times, to state and summarize the essential points of Islam in one setting to ensure they are preserved and retained.”

Qadi ‘Iyad said: “This hadith contains all the kinds of outer and inner forms of worship, including the conditions of Faith (Iman), outer good deeds performed by the limbs, sincerity of the inner self, and the avoidance of major sins; therefore, all religious knowledge is based on this hadith and branches out from it.”