Anas ibn Mālik said: “I served the Prophet for
ten years, and he never said ‘ugh’ to me.” [Related
by al-Bukhari and Muslim].
Explanation
When the Prophet (peace be upon him) migrated from Makkah
and arrived in Madinah, Anas ibn Mālik’s mother came to see him,
bringing her ten-year-old son with her. She said: “Messenger of
God, this is my son, Anas. I have brought him here so that he would
serve you.” So the Prophet (peace be upon him) welcomed him.
Ever since that day, Anas remained the Prophet’s servant, doing
numerous errands and duties, parting with him only briefly.
In this hadith Anas tells us about the Prophet’s manners, stating
that he spent ten years serving the Prophet. He never heard the
Prophet saying a word of criticism or blame to him during his long
time with him. He did not even so much as say a mild word of displeasure,
such as “ugh”.
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This hadith demonstrates the Prophet’s exemplary manners
and how he behaved with his companions, young and old, servants
or dignitaries.
It also teaches us a very important lesson: we should be kind
to our subordinates, whether they are our employees or servants.
They are human like us, and we must respect them and ensure that
they get their rights in full.
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30
Abu Hurayrah reports that God’s Messenger
(peace be upon him) said: “If any of you leaves his
place, then comes back, he is more entitled to it.”
[Related by Muslim].
Explanation
Our faith is perfect. It explains to us whatever benefits us in this
present life and in the life to come, whether it is minor or significant.
The present hadith mentions a particular aspect of manners when
people sit together. The Prophet says that a person sitting with a
group of people may rise and attend to something then come back.
He is entitled to keep his place, no one else should take it, and it is
his right to have it back.
This applies to all places, such as common areas, mosques,
study circles, classrooms, etc. If a person leaves his place and
comes back after a short while, he is entitled to where he was sitting
before he left. If a long time elapses before he comes back, he
is not entitled to it. For example, a man may have a place attending
a circle in the mosque after Ẓuhr prayer. He leaves and returns after
‘Aṣr or Maghrib prayer or the following day. In this case, he is not
entitled to return to the place he left earlier.
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We see that many disputes, particularly among young people,
arise about people’s places. This is frequently the case at home
and school.
When we observe Islamic manners in our groups, we increase
our friendly relations and have fewer disagreements.
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31
Abu Hurayrah reports that God’s Messenger
(peace be upon him) said: “The duties owed by a
Muslim to a Muslim are six: greet him when you
meet him; if he invites you, accept; if he seeks
your advice, give him sincere counsel; if he
sneezes and praises God, bless him; if he falls ill,
visit him; and when he dies, follow his funeral.”
[Related by Muslim].
Explanation
A Muslim owes many duties to other Muslims, and among the
more important of these duties are the six mentioned in this hadith.
They are as follows:
1 Greeting. When you meet your brother, greet him. If
he starts by greeting you, return his greeting.
2 Accepting invitation. If your Muslim brother invites
you, you should accept, particularly if he invites you
to a wedding dinner. Acceptance, in this case, is even
more important.
3 Giving good counsel. If your Muslim brother seeks
your advice or asks you about something, you
should give him sincere advice, speaking honestly
and truthfully.
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4 Blessing the one who sneezes. If your Muslim
brother sneezes and says alḥamd lillāh, i.e. “All
praise is due to God,” then bless him, saying: “May
God bestow mercy on you.” He should answer by
saying: “May God guide you and rectify your affairs.”
5 Visiting the sick. Should your Muslim brother fall ill,
you should visit him. He will be most pleased with
your visit, and God will give you a good reward for it.
6 Following funeral. The claims a Muslim has on other
Muslims continue even after his death. Therefore,
if your Muslim brother dies, you should attend his funeral,
participate in the funeral prayer offered for him,
then follow the funeral to the graveyard. This ensures
much goodness because the deceased benefits from
the supplication of the people attending his funeral
and receiving God’s reward.
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32
Abd Sa’īd al-Khudrī reports that God’s Messenger
(peace be upon him) said: “Give the road its due
right.” They asked: “What is its right?” He said:
“To lower one’s gaze, refrain from what causes
harm to anyone, return a greeting, enjoin what is
right and forbid what is wrong.” [Related by al-Bukhari
and Muslim].
Explanation
During the Prophet’s lifetime, people used to sit by the roadside,
socializing and discussing things. The Prophet told them that they
should not sit by roadsides. They said that they needed to do that
as a means of socialization. The Prophet told them that they should
give the road its dues in this case. In response to their enquiry about
the dues of the road, the Prophet mentioned these four duties:
1 Lower your gaze. Whoever is sitting by the roadside
should lower one’s gaze. If he sees a house with an
open door, he should not stare at it, and if a woman
passes by, he should not stare at her. This is to comply
with God’s order: “Tell believing men to lower their
gaze and to be mindful of their chastity. This is most
conducive to their purity. God is certainly aware of all
that they do” (24:30).
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2 Cause no harm. People sitting by the roadside must
not disturb other road users by causing the road to be
narrow. In addition, they must not throw litter on the
road.
3 Returning greeting. If a passer-by offers a greeting
to those sitting by the roadside, they have to return
his greeting. To offer a greeting is recommended,
but returning a greeting is an obligation. God says:
“When a greeting is offered you, answer it with an
even better greeting, or [at least] with its like. God
keeps count of all things” (4:86).
4 Enjoin what is right and forbid what is wrong. God
praises the believers for maintaining this quality. He
says: “The believers, men and women, are friends
to one another: They enjoin what is right and forbid
what is wrong; they attend to their prayers, and pay
their zakat, and obey God and His Messenger. It is
on these that God will have mercy. Surely, God is
Almighty, Wise” (9:71).
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33
‘Abdullāh ibn ‘Umar reports that God’s Messenger
(peace be upon him) said: “It is not right for a Muslim
person who has something he wishes to give
as a bequest to stay two nights without having
his will already written.” [Related by al-Bukhari and Muslim].
Explanation
This hadith states the necessity for a person to write a will if he
has something to be done after his death. If a person owes someone
something, or owes zakat which has not been paid, or has
been entrusted with something, or if something is deposited with
him and needs to be returned, then stating this in a will is obligatory.
If he owes no such duty, making a will is recommended but not
obligatory. He may bequeath by choice up to one-third of his estate,
donating for good causes or to relatives who are not his heirs or
poor people.
A will should be made concerning even small matters, such as
the repayment of a small debt, the price of a bought article that was
not paid, or similar ordinary matters.
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It should also be noted that there is no specific formula for a will.
All that is required is to write what one wants to be done clearly.
This may be written on paper, sent by email, spoken verbally, or on
the telephone. Any such method is good and sufficient.
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34
‘Abdullāh ibn ‘Umar reports that God’s Messenger
(peace be upon him) said: “God, Mighty and
Exalted, forbids you to swear by your parents.
Whoever says an oath must either swear by God
or remain silent.” [Related by al-Bukhari and Muslim].
Explanation
At the beginning of Islam, the Prophet’s companions might say
an oath by someone other than God, as they used to do that in
pre-Islamic days. They might swear by their parents, or upon their
honour, etc. The Prophet prohibited them from making such oaths.
‘Umar was one of the Prophet’s companions who heard this prohibition,
and he immediately acted on it. He never subsequently
swore by anyone other than God.
When ‘Abdullāh ibn ‘Umar narrated this hadith, he mentioned
that ‘Umar said: “By God, I never swore by anyone or anything ever
since I heard the Prophet (peace be upon him) prohibiting it.” Such
is a Muslim’s duty: to abide by God’s orders with resolve, showing
no hesitation or slackening or weakness.
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There are various forms of swearing by other than God in our
present time. For example, a person may say: “By your life,” or
“By the Prophet,” or “By the Ka’bah.” All such oaths are forbidden.
Indeed they are a form of associating partners with God. ‘Abdullāh
ibn ‘Umar heard a man say: “No, by the Ka’bah.” He said to him:
“Do not swear by anything other than God. I heard God’s Messenger
(peace be upon him) say: ‘Whoever swears by other than
God commits an act of disbelief or associating partners with
God.’” [Related by Ahmad, Abu Dāwūd, and al-Tirmidhī].
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35
Abu Hurayrah reports: “God’s Messenger (peace
be upon him) never spoke ill of any food. When
he liked something, he ate of it, and if he disliked
it, he just left it.” [Related by al-Bukhari and Muslim].
Explanation
The Prophet was exemplary in his refined manners. One aspect
of his exemplary manners is that he liked good words and disliked
words that might offend. The present hadith tells us of one of his
excellent dealings. If some food was presented to him, he would
never speak ill of it. He would not say it is cold, unappetizing, not
well cooked, etc. He would not criticise it in any way. He would eat
from it if he liked it, but if he disliked it, he would simply leave it.
We should follow the Prophet’s example. We should never criticise
any food. Rather, we should praise God and thank Him for His
bounty. We should only say what is good and what is beneficial.
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36
Al-Barāʼ ibn ‘Āzib said: “God’s Messenger (peace
be upon him) had the best-looking face and was
the best of people in features. He was neither
very tall nor short.” [Related by al-Bukhari and Muslim].
Explanation
The Prophet (peace be upon him) was the best of people in his
manners and values. God, Blessed and Exalted, says of him: “Most
certainly, yours is a sublime character” (68:4). Yet, in addition to his
refined manners, the Prophet was very handsome. His companion,
al-Barāʼ ibn ‘Āzib describes him as having the best looking face and
the best features.
The Prophet was of medium height. He was neither very tall nor
short. In another hadith, al-Barāʼ said: “God’s Messenger (peace
be upon him) was of middle height, with a wide span between
his shoulders. He had thick hair reaching down to the end of
his ears. I saw him wearing two red garments. I never saw anyone
who looked better than him.” [Related by al-Bukhari and
Muslim].
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Both al-Bukhari and Muslim relate a hadith narrated by Anas
in which he said: “God’s Messenger was very fair in complexion.”
The Arabic word used here suggests that his whiteness had
a slight reddish tinge. Abu Hurayrah said: “God’s Messenger was
so white in complexion, as though he was made of silver.” [Related
by al-Tirmidhī].
Jābir ibn Samurah said: “I saw God’s Messenger (peace be
upon him) on a night of a clear moon. I looked at him and the
moon. To me, he was far better looking than the moon.” [Related
by al-Tirmidhī].
May God shower peace and blessings on His last Messenger,
Prophet Muhammad.
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37
‘Amr ibn al-’Āṣ said: “I asked the Prophet (peace
be upon him): Which person do you love the
most? He said: ‘‘Āʼishah.’ I said: What about
men? He said: ‘Her father.’ I said: Then who? He
said: ‘‘Umar ibn al-Khaṭṭāb.’” [Related by al-Bukhari and
Muslim].
Explanation
‘Amr ibn al-’Āṣ was a distinguished and famous companion of
the Prophet (peace be upon him). In this hadith, ‘Amr tells us that
he asked the Prophet which person he loved best. The Prophet’s
answer was that his wife, ‘Āʼishah, was the dearest person to him.
When ‘Amr repeated the question, specifying men only, the Prophet’s
told him that ‘Āʼishah’s father, Abu Bakr al-Ṣiddīq, was the one
he loved most. ‘Amr questioned the Prophet further, asking him
who came next in his love. The Prophet named his second most
famous companion, ‘Umar ibn al-Khaṭṭāb. The fact that the Prophet
much loved these gives these three noble companions, ‘Āʼishah,
Abu Bakr and ‘Umar, a special grade of distinction.
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What should be known to every Muslim is that all Sunni Muslims
consider that the four rightly-guided caliphs were the best of
the Prophet’s companions and that their respective ranks are the
same as that of their succession, which means that they have the
following order of merit: Abu Bakr, ‘Umar ibn al-Khaṭṭāb, ‘Uthmān
ibn ‘Affān, ‘Alī ibn Abi Ṭālib. May God be pleased with them all.
These were the best of the Muslim community in all its generations.
Therefore, we must love them and all other companions of
the Prophet by respecting them and praying that they attain God’s
pleasure.
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38
Anas ibn Mālik reports that the supplication the
Prophet said most often was: “Our Lord, grant us
what is good in this world and what is good in the
life to come and protect us from the torment of
the Fire.” [Related by al-Bukhari and Muslim].
Explanation
Supplication is one of the best good deeds because it implies
sincere glorification of God and firm belief in His Oneness. As such,
the Prophet used to supplicate frequently. His supplications are well
documented in the Hadith collections, such as the six most authentic
ones: the two Ṣaḥīḥ collections of al-Bukhari and Muslim, and
the four Sunan anthologies of al-Tirmidhī, Abu Dāwūd, al-Nasāʼī,
and Ibn Mājah.
Although the Prophet said numerous supplications, he used
to say this supplication most often: “Our Lord, grant us what is
good in this world and what is good in the life to come and
protect us from the torment of the Fire.” This is indeed a great
supplication, and it is mentioned in the Qur’an. It combines the best
in this life and the life to come. The late Shaykh ‘Abd al-Raḥmān
al-Sa’dī commented on this supplication and said:
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The goodness sought in this life includes every good thing that
may happen to a person, such as a plentiful and lawful income, a
goodly spouse, delightful children, happiness, useful knowledge,
good deeds that earn God’s reward, etc.
The goodness in the life to come includes safety from punishment
in the grave and in Hell, assurance of having God’s pleasure,
enjoying everlasting happiness, and being close to God, the Ever-
Merciful.
As such, this supplication is most comprehensive and should be
repeated often. Hence, the Prophet used to say it very frequently,
and he encouraged us to do the same.(1)
(1) A. al-SaꜤdī, Taysīr al-Karīm al-Raḥmān, Beirut, 2011, p. 69.
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39
Abu Hurayrah reports that God’s Messenger
(peace be upon him) said: “When a human being
dies, his action ceases except in one of three
ways: a continuous act of charity, a useful contribution
to knowledge, or a dutiful child who prays
for him.” [Related by al-Bukhari and Muslim].
Explanation
God commands His servants who believe in Him to do good
deeds to ensure that they earn His mercy and are safe from His
punishment. The Prophet (peace be upon him) tells us in this hadith
that when a human being dies, his action comes to an end except in
three ways, which earn them God’s reward after death.
The first of these three actions is to do something that constitutes
a continuous act of charity during one’s life. A clear example
is to dig a well in an area with a scarce water supply, and this well
continues to provide water for passers-by for a long time. Whenever
a person draws some water from this well, the person who dug it
will receive God’s reward for that. Similar acts of continuous charity
include building a mosque, a hospital, or a school and donating
useful books and copies of the Qur’an.
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The second action is to make a useful contribution to knowledge.
For example, suppose a person teaches some people, gives
them sound advice, writes a book, or publishes and distributes beneficial
knowledge. In that case, he earns a reward for his action
during his lifetime and after his death.
The third way of earning reward after death is through good
children. If parents provide their children with a good upbringing
and education, all the children’s good deeds will reward their parents.
Moreover, a dutiful child will pray to God to bestow mercy on
its parents. Thus, the parents receive a reward because of their
child’s prayer.
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40
Jābir ibn ‘Abdullāh said: I heard the Prophet (peace
be upon him) say: “Everyone is resurrected as he
felt at the point of his death.” [Related by Muslim].
Explanation
This hadith speaks of a goodly end. This is one of the most
important matters that upright and devout people endeavour to ensure
for themselves. This has been the case ever since the generation
of the Prophet’s companions. A virtuous end signifies that one
departs this life full of faith and doing good deeds.
In this hadith, the Prophet (peace be upon him) tells us that everyone
is resurrected on the Day of Judgement in the same condition
he departed this present life. Thus, if a person dies while saying
the recommended supplication during the hajj or the ‘umrah, he will
be resurrected saying the same supplication. Likewise, if one glorifies
God at the point of one’s death, he will be resurrected on the
Day of Judgement, saying the same glorification. By contrast, the
one who dies while engaged in a sinful action will be resurrected doing
the same sinful action. May God protect us all from such an end.
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Therefore, we should endeavour to refrain from sin and be keen
to fill our time with virtuous deeds so that we come to a goodly end.
Thus we ensure that we are resurrected on the Day of Judgement,
enjoying God’s mercy and forgiveness of our sins.
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Index
1. ‘Islam is built on five: the declaration that there is no deity other than
God and that Muhammad is God’s Messenger, regular attendance
to prayer, payment of zakat, the pilgrimage and fasting during Ramadan’.
2. ‘God’s Messenger (peace be upon him) was asked about grave sins.
He said: “Associating partners with God, undutifulness to parents,
murder and perjury”’.
3. ‘A Muslim is one from whose tongue and hand other Muslims are
safe’.
4. ‘The mark of a hypocrite consists of three characteristics: when he
speaks, he lies; when he promises, he reneges; and when he is
placed in trust, he betrays’.
5. ‘What separates a person from disbelief and associating partners
with God is the negligence of prayer’.
6. ‘A strong believer is better and dearer to God than a weak believer,
but there is goodness in both’.
7. ‘Whoever performs the ablution for prayer and he performs it well,
then walks to [join] the obligatory prayer and he offers it with the congregation
shall be forgiven his sins by God’.
8. ‘Whoever intentionally attributes to me a statement I did not say shall
take his seat in the Fire’.
9. ‘A person with an atom weight of arrogance in his heart will not enter
Heaven’.
10. ‘The best of you are those who learn the Qur’an and teach it’.
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11. ‘Two phrases are easy to pronounce, heavy in [God’s] scales, and
loved by the Lord of Grace: ‘Limitless is God in His glory and to Him
all praise is due; and Limitless in His glory is God the Supreme’.
12. ‘My friend (peace be upon him) urged me to maintain three things:
fasting three days in every month, praying two rak'ahs in the
mid-morning and praying Witr before I go to bed’.
13. ‘The closest a servant of God draws to his Lord is when he is in prostration.
Say more supplication then’.
14. ‘Cursing a believer is like killing him’.
15. ‘God, Blessed and Exalted be He, says: Son of Adam, spend and I
will give you more’.
16. ‘Whatever a believer suffers of a chronic illness, weakness, malady,
grief, worry, and even a thorn that pricks him, will wipe away some
of his sins’.
17. ‘You shall not be admitted into Heaven unless you [truly] believe; and
you will not believe unless you love one another. Shall I point out to
you something which, if you do it, will generate love between you?
Spread the greeting of peace widely among you’.
18. ‘Let no man look at the private parts [i.e. the 'awrah] of another man;
nor a woman at the private parts of another woman’.
19. ‘We have returned it to you only because we are in consecration’.
20. ‘A person who tells tales of calumny will not enter Heaven’.
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21. ‘If any Muslim plants a tree or some other plant and any bird, human
or animal eats of it, it will be credited to him as charity’.
22. ‘The one with a rightful claim is eloquent’.
23. ‘Whoever is pleased that God saves him from the distress of the Day
of Judgement, should give respite to the one in straitened circumstances,
or reduce his debt’.
24. ‘Whoever cheats us does not belong to us’.
25. ‘Whoever wrests by an oath something that rightfully belongs to a
Muslim person, God will decree the Fire for him and forbid him heaven’.
A man asked: ‘Even if it is little, Messenger of God?’ The Prophet
said: ‘Even if it is a stick of a wood tree’.
26. ‘Both of you, make things easy, not hard; give good news and do not
cause aversion; obey each other and do not be in disagreement’.
27. ‘Whoever carries arms against us does not belong to us’.
28. God’s Messenger (peace be upon him) prohibited flinging pebbles
and said: ‘Neither is game taken thereby, nor is the enemy hurt. Yet
it may break a tooth or put out an eye’.
29. ‘I served the Prophet for ten years, and he never said, “Ugh”, to me’.
30. ‘If any of you leaves his place, then comes back, he is more entitled
to it’.
31. ‘The duties owed by a Muslim to a Muslim are six: greet him when
you meet him; if he invites you, accept; if he seeks your advice, give
him sincere counsel; if he sneezes and praises God, bless him; if he
falls ill, visit him; and when he dies, follow his funeral’.
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32. ‘Give the road its due right’. They asked: ‘What is its right?’ He said:
‘To lower one’s gaze, refrain from what causes harm to anyone, return
greeting, enjoin what is right and forbid what is wrong’.
33. ‘It is not right for a Muslim person who has something he wishes to
give as a bequest to stay two nights without having his will already
written’.
34. ‘God, Mighty and Exalted, forbids you to swear by your parents.
Whoever says an oath must either swear by God or remain silent’.
35. ‘God’s Messenger (peace be upon him) never spoke ill of any food.
When he liked something, he ate of it, and if he disliked it, he just
left it’.
36. ‘God’s Messenger (peace be upon him) had the best looking face
and was the best of people in features. He was neither very tall, nor
short’.
37. ‘I asked the Prophet (peace be upon him): Which person do you love
best? He said: “'Āʼishah”. I said: What about men? He said: “Her father”.
I said: Then who? He said: “'Umar ibn al-Khaṭṭāb’.
38. The supplication the Prophet said most often was: ‘Our Lord, grant
us what is good in this world and what is good in the life to come and
protect us from the torment of the Fire’.
39. ‘When a human being dies, his action ceases except in one of three
ways: a continuous act of charity, a useful contribution to knowledge,
or a dutiful child who prays for him’.
40. ‘Everyone is resurrected as he felt at the point of his death’.
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