Inspired Wisdom Moral and Spiritual Teachings of the Prophet Muḥammad

Mustafa Umar

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Contents Preface ......................................................................................................................................... 4

Introduction ................................................................................................................................. 6

Reference Key .............................................................................................................................. 9

The Importance of Time ............................................................................................................ 10

The Importance of Knowledge and Wisdom ............................................................................. 10

Self-Control ................................................................................................................................ 11

The Rights of Other People ....................................................................................................... 11

Contentment ............................................................................................................................. 12

Giving Good Advice ................................................................................................................... 13

Correcting a Wrong ................................................................................................................... 13

Control the Tongue .................................................................................................................... 13

Humility ..................................................................................................................................... 14

The Test of Wealth .................................................................................................................... 15

The Importance of Good Company ........................................................................................... 15

Selflessness ................................................................................................................................ 16

Family and Relatives .................................................................................................................. 16

Husband and Wife ..................................................................................................................... 17

The Rights of Children ............................................................................................................... 18

The Rights of Neighbors ............................................................................................................ 20

Even Animals Have Rights ......................................................................................................... 20

Social Etiquette .......................................................................................................................... 22

The Necessity of Kindness and Care .......................................................................................... 23

Honesty and Trust ..................................................................................................................... 24

Sincerity in Thought, Speech and Action ................................................................................... 24

Attaining Piety ........................................................................................................................... 26

Exaggeration in Religious Matters ............................................................................................. 27

Spending for the Sake of Allah .................................................................................................. 29

Community and Authority ......................................................................................................... 30

True Belief and the Islamic Worldview...................................................................................... 31

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Patient Perseverance ................................................................................................................. 32

Repentance ................................................................................................................................ 34

Relying on Allah ......................................................................................................................... 34

Supplication and Thanks to Allah .............................................................................................. 34

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Preface I begin by praising Allah1 and asking Him to bless the final messenger Muhammad2 and all those

who follow his example.

This book is a selection of reports about the teachings of the Prophet Muhammad, who was

sent by Allah as a guide to all people. The wisdom taught by a Messenger of Allah is not like that

of any other wise man, scientist, or philosopher. It is directly, or indirectly, inspired by the All-

Wise and All-Knowing Lord of the Universe, while human thoughts and observations remain

confined by the limitations of the subjective intellect.

The Qur’an, the final revelation to humankind, makes it clear that the Prophet’s duty was not

only to convey the revelation from Allah but to explain and exemplify it as well.3 It also states

that the Prophet is a role model and an outstanding example: “The Messenger of Allah is an

excellent model for you to follow.”4 Furthermore, it confirms his behavior and personality: “You

[Muhammad] stand on an exalted standard of character.”5 If it is acknowledged that there is a

sense of universality in many ethics and morals, the example of the Prophet is not only relevant

for Muslims, but for non-Muslims as well.

There are several verses in the Qur’an which instruct people to take care of neighbors and

guests, be respectful to parents, and help the poor and weak. The Prophet’s example and

teachings are a supplement to those instructions in the sense that he clarified the verses and

taught how to practically implement them. This is the ‘wisdom’ that the Qur’an refers to when

speaking about the Prophet and his duty in teaching the Qur’an.6

The necessity of imparting virtues and good character is especially relevant in a society where

morals tend to be relative. They change from one generation to another and fluctuate between

different regions of the world. The intellectual confusion in the West, coupled with the vicious

marketing of modern pop-culture, has paved the way for the complete jettisoning of virtually all

moral values. A selfish individualism is not only sold to consumers, but even preached from the

pulpits of universities and academic institutions. Therefore, it is imperative to find an absolute

and objective standard with which to measure virtue and vice.

It is hoped that this book will serve as a useful introduction to the wisdom of the last and final

Prophet. I pray that Allah accepts this effort and counts the time I invested as being, even

somewhat, on par with those like al-Bukhārī and Muslim al-Naysābūrī who dedicated their lives

1 Allah is the Arabic word for ‘God’ and will be used throughout the book.

2 Muslims usually insert the words “peace be on him” after mentioning any prophet. We will omit this in

writing for the sake of fluency and assume the Muslim reader will insert this himself when reading. The same methodology has been followed by the famous Muslim scholar Imām Aḥmad ibn Ḥanbal [d. 241 A.H.]. 3 Qur’an 3:164, 62:2.

4 Qur’an 33:21.

5 Qur’an 68:4.

6 See Qur’an 2:129, 2:151, 2:231, 3:164, 4:113, and 62:2.

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to conveying the teachings of the Prophet for others to benefit from. It is a fact that Allah has

only granted absolute perfection to His own book, the Qur’ān; therefore, my success in this

endeavor lies only with Allah and I ask him to overlook my shortcomings and mistakes.

Mustafa Umar

Leicestershire, UK. April, 2012

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Introduction A statement, action, or description of the Prophet Muhammad is referred to as a ḥadīth. A

ḥadīth is actually an eyewitness report about the Prophet. Among Western academics, the term

ḥadīth is often translated as ‘tradition’ which falsely conveys the idea that a report about the

Prophet is little more than an inherited idea or practice of the previous generation of Muslims.

Every ḥadīth about the Prophet has been scrutinized by Muslim scholars with regards to its

authenticity by applying certain falsification tests. On the other hand, the notion that the word

‘tradition’ conjures up is one of an uncritical acceptance of everything that has been passed

down from previous generations. In fact, the Qur’an is explicit in rejecting such blind conformity:

“They say, ‘We follow what our ancestors used to do.’ Would you still do so if they lacked

understanding and guidance?”7 Therefore, a term such as ‘prophetic report’ would be much

more suitable when referring to a ḥadīth.

Ḥadīths have been compiled by different scholars into books, usually organized into chapters

and sections. The choice of order and preference by the author reveals a lot about the intention

behind his compilation. Most of the well-known and authentic books containing these prophetic

reports, such as that of al-Bukhārī, Muslim, at-Tirmidhī, Abū Dawūd, an-Nasā’ī, Ibn Mājah, and

Mālik, were organized according to the intellectual tastes of their authors. The average Muslim

finds it difficult to navigate through such books, especially when they contain an emphasis on

Islamic law rather than on morality and behavior.

Some scholars, realizing the need for compilations intended for the average Muslim unfamiliar

with the specialized vocabulary of Islamic law, compiled separate books to provide them with a

more practical and accessible collection that they could easily read and comprehend. Among

those books are: al-Adab al-Mufrad by al-Bukhārī [d. 256 A.H.], al-Targhīb wa al-Tarhīb by al-

Mundhirī [d. 656 A.H.], Riyāḍ al-Ṣāliḥīn by an-Nawawī [d. 676 A.H.] and Tahdhīb al-Akhlāq by

ʿAbdul Ḥayy al-Ḥasanī [d. 1341 A.H.]. These books were compiled for the people living in that

time and place.

For the English speaking Muslim, things have changed. Western thought and culture, for the

better or worse, has had a profound impact on the world at large and has shaped the way

people think and feel. Therefore, it is necessary to take the present circumstances into

consideration when organizing another book on the same subject, attempting to make it

relevant and beneficial to the present-day audience.

Today, many well-meaning Muslims relate random ḥadīths in lectures, seminars, or casual

conversations. This widespread circulation of prophetic reports has resulted in several

misunderstandings about Islamic teachings. The first problem it has created, and the easiest to

correct, is that these reports are misquoted from memory often because the listener did not

recall the exact wording of the ḥadīth or perhaps even changed the meaning due to an incorrect

understanding of what one had heard. This difficulty can be easily solved by documenting

7 Qur’an 2:170

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commonly cited ḥadīths on popular topics so that people have easy access to the original text.

The second difficulty is that several ḥadīths are partially quoted devoid of any context or with an

unnecessary spin on the original incident. This common approach often renders the value of the

ḥadīth meaningless, if not actually harmful. Such a phenomenon can be corrected by selecting

ḥadīths which are quite clear in their wording as well as by providing some context in the form

of commentary for the reader to understand its true import.

The third problem, and perhaps the most common, is the prevalent practice of confining the

prophetic reports that are circulated only to specific topics like Islamic beliefs, purification,

prayer, dress, or eating habits. One will naturally emphasize the topics that one feels are the

most important. However, this may falsely give the impression that all of the Prophet’s

teachings were confined to one field. For example, a person may read one thousand ḥadīths

only on the topic of fasting and arrive at the false conclusion that they have a deep knowledge

of what the Prophet really taught.

Such an exaggerated emphasis is similar to one who only eats fruits because they heard that

fruit is very important for the body’s health. This unhealthy practice would lead to malnutrition

because one’s diet is not balanced with the other important food groups. Having an unbalanced

view of what the Prophet actually taught is like one who spent several weeks in the Prophet’s

company, but then only described to other people about what the Prophet looked like. That

individual can go on for hours describing his beard and shoes and reflect on their beauty and

simplicity, but it will not give the listener, regardless of how many hours he listens, a clear

picture of what the Prophet was like or what he really taught.

To rectify such common misuse of the Prophet’s reports, this book has been compiled with the

following aspects in mind:

Straightforwardness: Only those ḥadīths which are fairly clear in their meaning have

been selected to avoid confusing the reader with reports that require some expertise in

Islam to understand. Even most Muslims who may be fluent in Arabic will find some

difficulty reading and contextualizing several ḥadīths in the early collections.8

Usefulness in everyday life: Ḥadīths which have little relevance to everyday life have

been omitted, even though they may have other benefits for research purposes. The

emphasis has been on behavior and character so that the average Muslim may find it

easier to digest. The topics of Islamic beliefs and law are usually taught as separate

subjects.

Comprehensiveness: This book is not meant to be an all-comprehensive collection of

the teachings of the Messenger of Allah, but an effort has been made to incorporate as

many subjects pertaining to ethical behavior as possible.

8 An-Nawawī’s collection titled Riyāḍ al-Ṣāliḥīn, written in the 7

th century, is a perfect illustration to prove

this point. His work was compiled in Arabic and was meant for an Arabic speaking audience, yet he had to clarify several words used in various ḥadīths which had been out of circulation by his generation.

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Brevity: An attempt has been made to select those ḥadīths which are fairly brief so that

the meaning can be recalled with ease, or perhaps the actual text can be memorized

and quoted.

Authenticity: Muslim scholars generally are more lax in relating ḥadīths which fall

outside the realm of theology and law, since these two categories are the foundations

of Islam. General spiritual and moral advice from the Prophet does not usually require

such a strict authentication criteria. However, for the sake of universal acceptance, this

book has only utilized authentic ḥadīth. The source of the ḥadīth, along with its grade of

authenticity has been provided for the reader’s contentment.

A brief explanation will follow every ḥadīth in order to restate its general meaning in case it was

unclear to the reader in the original text. Furthermore, the explanation will extract some other

relevant lessons from the ḥadīth which may not be immediately clear to those who are

uninitiated in this field of study.

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Reference Key All ḥadīths are numbered according to their sources as extracted from the software al-

Maktabah ash-Shāmilah [www.shamela.ws] 3.47.

B Bukhārī

M Muslim

T Tirmidhī

AD Abū Dāwūd

N Nasā’ī

IM Ibn Mājah

IḤ Ibn Ḥibbān

ML Mālik

ṣ ṣaḥīh [rigorously authenticated]

ḥ ḥasan [sufficiently authentic]

ḥṣ ḥasan ṣaḥīḥ [between ḥasan and ṣaḥīḥ]

Note: Ḥadīths from Bukhārī and Muslim are automatically classified as ṣaḥīḥ without indicating

it.

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The Importance of Time

ة والفراغ ح نعمتان مغبون فيهما كثير من الناس: الص

“Two blessings which many people waste are good health and free time.” B 6412

ء تركه ما ل يعنيه من حسن إسلم المر

“It’s better for a Muslim to leave what doesn’t concern him.” T [ṣ] 2317

The Importance of Knowledge and Wisdom

من يرد الله به خيرا يفقهه في الدين

“When Allah intends to benefit someone, He gives him a deep understanding of the religion.” B

71

له حكمة، فهو يقضي بها ل حسد إل في اثنتين: رجل آتاه الله مال، فسلطه على هلكته في الحق، ورجل آتاه ال ويعلمها

“There is no envy except with regard to two things: a man to whom Allah has given wealth and

empowered him to spend for the truth, and a man to whom Allah has given wisdom and he acts

by it and teaches it.” B 1409

كن ينتزعه منهم مع قبض العلماء بعلمهم، فيبقى ناس جهال، إن الله ل ينزع العلم بعد أن أعطاكموه انتزاعا، ول يستفتون فيفتون برأيهم، فيضلون ويضلون

“Allah will not remove knowledge after He has given it to you, but it will be removed when the

people of knowledge die and ignorant people remain who will be asked to give answers and will

give them according to their own opinions. They will go astray and lead others astray.’” B 7307

اهلل، ويتدارسونه بينهم، إل نزلت عليهم السكينة، وغشيتهم ما اجتمع قوم في بيت من بيوت اهلل، يتلون كتاب الرحمة وحفتهم الملئكة، وذكرهم اهلل فيمن عنده

“Any gathering that assembles in one of the houses of Allah to recite the Book of Allah and

mutually study it will be blessed with tranquility, covered with mercy, surrounded by angels, and

mentioned by Allah to those in His presence.” M 2699

ل يلدغ المؤمن من جحر واحد مرتين

“A believer is not stung from the same hole twice.” B 6133

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Self-Control

رعة، إنما الشديد الذي يملك نفسه عند الغضب ليس الشديد بالص

“The strong one is not the expert fighter but he who can control himself when angry.” B 6114

ابن آدم اديا ملئا من ذهب أحب إليه ثانيا، ولو أعطي ثانيا أحب إليه ثالثا، ول يسد جوف لو أن ابن آدم أعطي و إل التراب

“If the son of Adam [i.e. a human] were given a valley full of gold, he would want another one. If

he were given a second valley of gold, he would want a third. Nothing will fill the son of Adam

except the dirt of the grave.” B 6438

ة فثلث لطعامه وثلث لشرابه ما مل آدمي وعاء شرا من بطن. بحسب ابن آدم أكلت يقمن صلبه، فإن كان ل محال وثلث لنفسه

“A man can’t fill any vessel worse than his own stomach. It’s sufficient for a man to eat small

meals that keep the back straight. If this isn’t possible, then a third with food, a third with drink,

and leave a third for space to breathe. T [ḥṣ] 2380

فإذا رأى أحدكم امرأة فأعجبته، فليأت أهله فإن معها مثل الذي معها

“When one of you sees a woman he is attracted to, he should go to his wife. She has the like of

what the other one has.” T [ḥṣ]

ه لكيس من دان نفسه وعمل لما بعد الموت، والعاجز من أتبع نفسه هواها وتمنى على الل ا

“A wise man controls his desires and strives for the next life, while the fool is led by his vain

desires and then hopes Allah will forgive him.” T [ḥ] 2459

The Rights of Other People

ما لل لك صدقة، وبصرك للرجل الرديء البصر لك صدقة، وا رشادك الرجل في أرض الض طتك الحجر والشوكة وا والعظم عن الطريق لك صدقة

“Guiding a person who doesn’t know the area, leading the way for a man with bad eyesight, or

removing a stone, thorn, or bone from the road will count as a charity for you.” T [ḥ] 1956

كلمة قة، كل يوم، يعين الرجل في دابته، يحامله عليها، أو يرفع عليها متاعه صدقة، والكل سلمى عليه صد لة صدقة، ودل الطريق صدقة الطيبة، وكل خطوة يمشيها إلى الص

“There is a charity owed by every joint of the body each and every day. Putting things right

between two people is a charity. Helping a man to prepare his vehicle, aiding him to get seated

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in it, or loading his baggage onto it is a charity. A kind word is a charity. Every step you take to

the prayer is charity. Removing an obstruction from the road is charity.” B 2891

من ل يشكر الناس ل يشكر الله

“Anyone who does not thank people does not thank Allah.” T [ṣ] 1954

: جزاك الله خيرا فقد أبلغ في الثناء من صنع إليه معروف فقال لفاعله

“If anyone has something good done for him, he should say to the person who did it, ‘May Allah

repay you well.’ He has then been ample in his praise.” T [ḥ] 2035

ائم الليل القائم أو الله، سبيل في كالمجاهد والمسكين، األرملة على الساعي النهار الص

“Someone who strives on behalf of widows and the poor is like someone who fights in the way

of Allah or someone who prays all night and then fasts all day.” B 5353

Contentment

ليس الغنى عن كثرة العرض، ولكن الغنى غنى النفس

“Wealth should not be measured by material possessions. True wealth is contentment of the

heart.” B 6446

Money cannot buy happiness.

ن لم يعط لم يرض تعس عبد الدينار، و الدرهم، والقطيفة، والخميصة، إن أعطي رضي، وا

“Whoever is a slave to gold, silver, fine material, and expensive clothes will be ruined. If he gets

it, he is pleased. Otherwise he remains unhappy.” B 2886

ن أصابك شيء، فل تقل لو أني فعلت كان كذا وكذا، ولكن قل قدر اهلل وما شاء فعل إ

If something bad happened to you don’t say, “If only I hadn’t done that, things would be

different.” Rather, say, “Allah decreed it and did whatever He willed.” M 2664

Never look back to regert. Feel sorry, and learn lessons.

دع ما يريبك إلى ما ل يريبك

“Abandon that which gives you doubt for that which doesn’t give you doubt.” T [ṣ] 2518

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Giving Good Advice

ومن دعا إلى ضللة، من دعا إلى هدى، كان له من األجر مثل أجور من تبعه، ل ينقص ذلك من أجورهم شيئا،ثم مثل آثام من تبعه، ل ينقص ذلك من آثامهم شيئ اكان عليه من ال

“Anyone who calls people to guidance has the same reward as that received by those who

follow it, without that decreasing their reward in any way. Anyone who calls people to

misguidance will have a wrong action like those who follow it, without it decreasing their wrong

actions in any way.” M 2674

المؤمن مرآة المؤمن

“A believer acts as a mirror for another believer.” AD [ḥ] 4918

Correcting a Wrong

يمان من رأى منكم منكرا فليغيره بيده، فإن لم يستطع فبلسانه، ف إن لم يستطع فبقلبه، وذلك أضعف ال

“Whoever sees something bad should correct it with his hand. If one is unable to then with his

tongue. If still unable then he should at least dislike it in his heart. This is the weakest level of

faith.” M 49

إذا كان ظالما كيف أنصره؟ انصر أخاك ظالما أو مظلوما فقال رجل: يا رسول الله، أنصره إذا كان مظلوما، أفرأيت قال: تمنعه من الظلم فإن ذلك نصره

“Help your brother, whether he is oppressed or an oppressor.” Someone asked, “Messenger of

Allah, I can help him if he is oppressed but how can I help him if he is an oppressor?” He

responded, “You can restrain him from oppressing. That would be helping him.” B 6952

ذا أحدهم ا يستوضع اآلخر، سمع رسول الله صلى اهلل عليه وسلم صوت خصوم بالباب عالية أصواتهما، وا أين المتألي »صلى اهلل عليه وسلم، فقال: ويسترفقه في شيء، وهو يقول: والله ل أفعل، فخرج عليهما رسول الله

، فقال: أنا يا رسول الله، وله أي ذلك أحب «على الله، ل يفعل المعروف؟

“The Messenger of Allah heard the sound of people arguing at the door with raised voices. One

of them was asking the other to reduce his debt and to show him a little leniency. He said, ‘By

Allah, I will not do it.’ The Messenger of Allah went out to them and rebuked him, ‘Where is the

one who swore by Allah that he would not do what is good?’ He said, ‘It was I, Messenger of

Allah. [I’m sorry] He can have whatever he likes.’” B 2705

Control the Tongue

من كان يؤمن بالله واليوم اآلخر فليقل خيرا أو ليصمت

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“Whoever believes in Allah and the Afterlife must either say something good or keep quiet.” B

6018

كفى بالمرء كذبا أن يحدث بكل ما سمع

“It is enough of a lie that a man should recount all that he hears.” M 5

قيل أفرأيت إن كان في أخي ما أقول؟ « ذكرك أخاك بما يكره »قالوا: اهلل ورسوله أعلم، قال: « أتدرون ما الغيبة؟»ن لم يكن فيه فقد بهته »قال: «إن كان فيه ما تقول، فقد اغتبته، وا

The Prophet asked, “Do you know what backbiting is?” They replied, “Allah and His Messenger

know best.” He said, “It is to mention something about another in his absence that he would

dislike.” The Prophet was then asked, “What if I speak the truth about him?” He responded, “If

you speak the truth then you are backbiting and if you lie then you are slandering.” M 2589

، فإن الظن أكذب الحديث إياكم والظن

“Be careful of forming bad opinions about others. Unjustified accusations are among the most

untruthful forms of speech.” B 5143

Give others the benefit of the doubt.

ل يدخل الجنة قتات

“A slanderer will not enter paradise.” B 6056

If you cross street you will get hit by a car.

ويل للذي يحدث بالحديث ليضحك به القوم فيكذب، ويل له ويل له

“Woe to the man who says something to make people laugh when he is lying. Woe to him! Woe

to him!” T [ḥ] 2315

Humility

وما زاد اهلل عبدا بعفو، إل عزا، وما تواضع أحد لله إل رفعه اهلل

“Allah will increase a servant in honor through forgiveness. Whoever is humble for Allah’s sake,

Allah will elevate him.” M 2588

مة اهلل انظروا إلى من أسفل منكم، ول تنظروا إلى من هو فوقكم، فهو أجدر أن ل تزدروا نع

“Look to those who are below you and do not look to those who are above you. It is more likely

that you will not undervalue Allah’s blessings.” M 2963

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كلوا واشربوا والبسوا وتصدقوا، في غير إسراف ول مخيلة

“You may eat, drink, dress, and spend as long as it is devoid of extravagance and arrogance.” B

5783

The Test of Wealth

كن في الدنيا كأنك غريب أو عابر سبيل

“Live in this world as if you are a stranger or a traveler.” B 6416

ة فتنة وفتنة أمتي المال إن لكل أم

“Every community has gone through a specific test, and the test of my community will be

through wealth.” T [ḥṣ] 2336

ن كان قبلكم، فتنافسوها كما ل الفقر أخشى عليكم، ولكن أخشى عليكم أن تبسط عليكم الدنيا كما بسطت على م تنافسوها وتهلككم كما أهلكتهم

“Poverty is not what I fear for you all. Rather, I fear that the world will open up its treasures for

you the way it opened up for those before you. You will compete for it the way they competed

for it and it will destroy you the way it destroyed them.” B 3158

The Importance of Good Company

الح والجليس السوء، كمثل صاحب المسك وكير الحداد، ل يعدمك من صاحب لمسك إما تشتريه، امثل الجليس الص أو تجد ريحه، وكير الحداد يحرق بدنك، أو ثوبك، أو تجد منه ريحا خبيثة

“The example of a good companion and a bad companion is that of someone with musk and the

bellows of the blacksmith. You will not be deprived from the person with musk. You either buy it

or smell its scent, while the bellows of the blacksmith burn your clothes or you get a foul smell

from it.” B 2101

الرجل على دين خليله، فلينظر أحدكم من يخالل

“A man follows the way of life of his close friend, so each of you should be very careful about

whom he takes as a close friend.” T [ḥ] 2378

سل ة والذهب، خيارهم في الجاهلية خيارهم في ال م إذا فقهواالناس معادن كمعادن الفض

“People are like mines of gold and silver. The best of them before Islam are the best of them in

Islam, if they acquire understanding.” M 2638

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، والمتجال ، والمتباذلين في قال الله تبارك وتعالى: وجبت محبتي للمتحابين في ، والمتزاورين في سين في

“Allah said, ‘My love is mandatory for those who love each other for My sake and those who sit

with each other for My sake, and those who visit each other for My sake and those who give to

each other generously for My sake.’” ML 16

إذا أحب الرجل أخاه فليخبره أنه يحبه

“If a man loves his brother, he should tell him that he loves him.” AD [ṣ] 5124

Selflessness

الثنين يكفي األربعة طعام الواحد يكفي الثنين، وطعام

“Food for one person is enough for two, and food for two is enough for four.” M 2059

ل يؤمن أحدكم، حتى يحب ألخيه ما يحب لنفسه

“None of you has true faith until he desires for his brother what he wants for himself.” B 13

يافة ثلث ة أيام، فما بعد ذلك فهو صدقة، من كان يؤمن بالله واليوم اآلخر فليكرم ضيفه، جائزته يوم وليلة، والضيحرجه ول يحل له أن يثوي عنده حتى

“Whoever believes in Allah and the Last Day should honor his guest. His right is special

treatment for a day and a night. General hospitality is for three days, and what is beyond that is

charity for him. It is not lawful to stay with him so long that he inconveniences him.” B 6135

به على من ل زاد له من كان معه فضل ظهر، فليعد به على من ل ظهر له، ومن كان له فضل من زاد، فليعد

During a journey the Prophet said, “Anyone who has a spare vehicle should give it to someone

who doesn’t have a vehicle to ride. Anyone who has extra food should give it to someone who

doesn’t have any food.” M 1728

به، وولد صالح يدعو له إذا مات النسان انقطع عمله إل من ثلث: صدقة جارية، وعلم ينتفع

“When the son of Adam dies, all his actions cease except for three: a continuous charity,

knowledge which others benefit from, or a righteous child who makes supplication for him.” T

[ḥṣ] 1376

Family and Relatives

هاآل أبي ليسوا بأوليائي، إنما وليي الله وصالح المؤمنين ولكن لهم رحم أبلها ببل إن

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“The members of my father’s family are not my supporters. My supporters are Allah and the

virtuous believers. However, they do have family relations with me and I will be dutiful to

them.” B 5990

، وأحلم عنه ، فقال: يا رسول اهلل إن لي قرابة أصلهم ويقطعوني، وأحسن إليهم ويسيئون إلي لئن »م ويجهلون علي«قلت، فكأنما تسفهم المل ول يزال معك من اهلل ظهير عليهم ما دمت على ذلك كنت كما

Someone said, “Messenger of Allah, I have some relatives with whom I maintain relations but

they cut me off. I am good to them and they are bad to me. I am forbearing to them and they

are impatient towards me.” He said, “If you are as you claim then they are bearing the sin of

their deeds9. You will continue to have a helper from Allah against them as long as you continue

to do so.” M 2558

يس الواصل بالمكافئ، ولكن الواصل الذي إذا قطعت رحمه وصلهال

“A person who maintains family ties is not merely a reciprocator [someone who only does so

with those who maintain ties with him]. A person who really maintains family ties is someone

who restores them when they have been cut off.” B 5991

أن النبي صلى اهلل عليه وسلم كان يبيع نخل بني النضير، ويحبس ألهله قوت سنتهم

The Prophet used to sell the fruits of the palm trees [he owned] at Banū Naḍīr and would set

aside enough food for his family for the year. B 5357

دقة على المسكين صدقة وهي على ذي الرحم ثنتان صدقة وصلة الص

“Charity given to a poor person is one charity but to a relative it is double, a charity and

maintaining family relations.” T [ḥ] 658

إذا أنفق المسلم نفقة على أهله، وهو يحتسبها، كانت له صدقة

“When a Muslim spends on his family and sincerely hopes to be rewarded for it, it is a charity.”

B 5351

Husband and Wife

خيركم خيركم ألهله وأنا خيركم ألهلي

“The best of you are those who are the best to their families, and I am the best to my family.” T

[ḥṣ] 3895

9 Literally: “you are throwing hot ashes on them”

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عليه وسلم فسبقته، فلبثنا حتى إذا أرهقني اللحم سابقني فسبقني، فقال عائشة، قالت: سابقني النبي صلى الله «هذه بتلك »النبي صلى الله عليه وسلم:

ʿĀ’ishah [the wife of the Prophet] said, “I once raced the Prophet and beat him. Then, after a

while, when I gained more weight, he raced me and won. Then he said, ‘This day for that one.’”

IḤ [s.] 4691

أكمل المؤمنين إيمانا أحسنهم خلقا، وخيركم خيركم لنسائهم

“The most perfect of believers in belief is the best of them in character. The best of you are

those who are the best to their wives.” T [ḥṣ] 1162

ل يفرك مؤمن مؤمنة، إن كره منها خلقا رضي منها آخر

“A believing man should not hate a believing woman. If he dislikes something in her character,

he should be pleased with some other trait of hers.” M 1469

سيت ول تضرب الوجه، ول يا رسول الله، ما حق زوجة أحدنا عليه؟، قال: أن تطعمها إذا طعمت، وتكسوها إذا اكت قبح، ول تهجر إل في البيت ت

Someone asked, “Messenger of Allah, what is the right of someone’s wife over him?” He said,

“That you feed her when you eat, clothe her when you clothe yourself and never slap her face.

Do not malign her and do not keep apart from her, except within the house [if necessary].” AD

[ḥṣ] 2142

وطئن فرشكم من تكرهون، ول يأذن أل إن لكم على نسائكم حقا، ولنسائكم عليكم حقا، فأما حقكم على نسائكم فل ي في بيوتكم لمن تكرهون، أل وحقهن عليكم أن تحسنوا إليهن في كسوتهن وطعامهن

“You have rights over your women and your women have rights over you. Your right over them

is that they do not let anyone you dislike sit on your couches and do not permit those you dislike

to enter your house. Their right over you is that you are good to them in respect of their clothes

and food.” T [ḥṣ] 1163

The Rights of Children

عليه وسلم فمر على صبيان فسلم عليهم كنت مع رسول الله صلى الله

Someone said, “I was with the Messenger of Allah when he passed by some children and

greeted them.” T [ṣ] 2696

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« أكل بنيك قد نحلت مثل ما نحلت النعمان؟»مالي، فقال: يا رسول اهلل، اشهد أني قد نحلت النعمان كذا وكذا من فل »قال: بلى، قال: « أيسرك أن يكونوا إليك في البر سواء؟»، ثم قال: «فأشهد على هذا غيري»قال: ل، قال:

«إذا

A man told the Prophet, “Messenger of Allah, I want you be a witness that I gave Nuʿmān [his

son] a gift from my property.” He responded, “Did you do the same for all your other kids, like

you did for Nuʿmān?” He replied, “No.” He said, “Then find someone else to witness for you.

Wouldn’t it make you happy that all of them equally respect you?” He replied, “Of course!” So

he said, “Then don’t do things like this.” M 1623

الرجل راع في أهله ومسئول عن رعيته، والمرأة كلكم راع ومسئول عن رعيته، والمام راع ومسئول عن رعيته، و في بيت زوجها راعية ومسئولة عن رعيتها

“All of you are shepherds and each of you is responsible for his flock. A ruler is a shepherd and

he is responsible for those in his care. A man is a shepherd in respect of his family and is

responsible for those in his care. The woman is a shepherd in respect of her husband’s house

and is responsible for those in her care.” B 2751

دقة، فجعلها في فيه، فقال رسول اهلل صلى اهلل عليه وسلم: أخذ الحسن بن علي تمرة من كخ كخ، ارم »تمر الصدقة؟ «بها، أما علمت أنا ل نأكل الص

Al-Ḥasan ibn ʿAlī [the Prophet’s grandson] took a date from the charity dates and put it in his

mouth. The Messenger of Allah said, “No, no! Spit it out. Don’t you know that we do not eat

from charity?” M 1069

تطيش في ديعمر بن أبي سلمة، يقول: كنت غلما في حجر رسول الله صلى اهلل عليه وسلم، وكانت ي حفة، فقال لي رسول الله صلى اهلل عليه وسلم: فما زالت « يا غلم، سم الله، وكل بيمينك، وكل مما يليك »الص

تلك طعمتي بعد

ʿUmar ibn Abī Salamah said, “I was a child under the guardianship of the Messenger of Allah and

my hand would wander around the dish. The Messenger of Allah said to me, ‘Young man, say

the name of Allah, eat with your right hand and eat what is in front of you [close to you].’ That is

how I’ve always eaten since then.” B 5376

لة وهم أبناء سبع سنين، واضربوهم عليها، وهم أبناء عشر وفرق وا بينهم في المضاجع مروا أولدكم بالص

“Make your children start praying when they reach the age of seven. Discipline them [if they

refuse] when they reach the age of ten, and separate their beds.” AD [ḥṣ] 495

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The Rights of Neighbors

إذا طبخت مرقة، فأكثر ماءها، وتعاهد جيرانك

“If you cook a stew put some more water in it, keeping your neighbors in mind.” M 2625

«إلى أقربهما منك بابا»عن عائشة رضي الله عنها، قلت: يا رسول الله، إن لي جارين فإلى أيهما أهدي؟ قال:

ʿĀ’ishah asked, “Messenger of Allah, I have two neighbors. Which one of them should I share

with?” He responded, “To the one whose door is closer to you.” B 2259

يا نساء المسلمات، ل تحقرن جارة لجارتها، ولو فرسن شاة

“Muslim women, no one should look down on a gift from her neighbor, even if it is only a

sheep’s foot.” B 2566

من كان يؤمن بالله واليوم اآلخر فل يؤذ جاره

“Whoever believes in Allah and the Last Day should not harm his neighbor.” B 6018

Even Animals Have Rights

بئرا، فنزل فيها، فشرب ثم خرج، فإذا كلب يلهث، يأكل الثرى من بينا رجل بطريق، اشتد عليه العطش، فوجد فمل خفه ماء، فسقى العطش، فقال الرجل: لقد بلغ هذا الكلب من العطش مثل الذي كان بلغ مني، فنزل البئر

ن لنا في البهائم ألجرا؟ فقال ال في كل ذات كبد رطبة : »كلب، فشكر الله له فغفر له "، قالوا: يا رسول الله، وا «أجر

“Once a man was travelling on a road and became very thirsty. He came across a well, climbed

down into it and drank. When he got back out, he found a dog there, panting, which had been

driven by thirst to eat mud. He said to himself, ‘This dog has reached the same state I was in.’ So

he climbed back down into the well and filled his leather sock with water and let the dog drink.

Allah thanked him for that and forgave him.” A listener asked, “Messenger of Allah, do we get a

reward then on account of animals?” He replied, “There is a reward on account of every living

creature.” B 2466

ن فأخذنا فرخيها، فجاءت مع رسول الله صلى اهلل عليه وسلم في سفر، فانطلق لحاجته فرأينا حمرة معها فرخاكنا «من فجع هذه بولدها؟ ردوا ولدها إليها»الحمرة فجعلت تفرش، فجاء النبي صلى اهلل عليه وسلم فقال:

The Prophet was on a journey with his companions when he went to relieve himself. They saw a

red bird with two chicks, so they took the chicks. The red bird came forward and started flapping

its wings. At that moment, the Messenger of Allah returned and said, “Who has distressed this

bird by taking away its children? Return her chicks to her.” AD [ṣ] 2675

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يناه، فأتاه النبي صلى اهلل عليه وسلم فمسح ذفراه فإذا جمل، فلما رأى النبي صلى اهلل عليه وسلم حن وذرفت ع ، فجاء فتى من األنصار فقال: لي يا رسول الله. فقال: «من رب هذا الجمل، لمن هذا الجمل؟»فسكت، فقال:

«في هذه البهيمة التي ملكك الله إياها؟، فإنه شكا إلي أنك تجيعه وتدئبه أفل تتقي الله »

The Prophet passed by a camel and it made a noise and its eyes started watering. The Prophet

came to it and stroked its back [behind its ears and hump], so it calmed down. He announced,

“Who is the owner of this camel?! To whom does this camel belong?!” A young man from

Madīnah responded, “It is mine, Messenger of Allah.” He said, “Do you not fear Allah regarding

this animal over which Allah has given you power? It complains to me that you starve it and tire

it out.” AD [ṣ] 2549

ذا سافرتم في السنة، فأسرعو بل حظها من األرض، وا ذا عرست إذا سافرتم في الخصب، فأعطوا ال م ا عليها السير، وا بالليل، فاجتنبوا الطريق، فإنها مأوى الهوام بالليل

“When you travel at a time of fertility, give the camel its share of the land. When you travel at

an arid time, then travel quickly on it and hurry before its hump disappears. When you camp at

night, avoid the roadway. Roads are the paths of animals and the refuge of reptiles at night.” M

1926

به صدقة ن له ما من مسلم يغرس غرسا، أو يزرع زرعا، فيأكل منه طير أو إنسان أو بهيمة، إل كا

“There is no Muslim who plants a seed or sows a crop from which birds, or humans or animals

eat from without that counting as a charity for him.” B 2320

تأكل من خشاش األرض عذبت امرأة في هرة، لم تطعمها، ولم تسقها، ولم تتركها

“A woman was punished on account of a cat which she did not feed nor give anything to drink

nor allow it to eat the earth’s rodents and insects.” M 2243

وح غرضا ل تتخذوا شيئا فيه الر

“Do not use any living creature for target practice.” M 58

«لعن اهلل الذي وسمه »النبي صلى اهلل عليه وسلم مر عليه حمار قد وسم في وجهه فقال:

A donkey which had been branded on its face passed by the Prophet who remarked, “May Allah

curse whoever branded it.” M 2117

سن تمإ فأحإ لة، وإذا ذبحإ سنوا الإقتإ ء، فإذا قتلإتمإ فأحإ سان على كل شيإ حإ إ إن هللا كتب الإ ، فلإ ت إ ح ح كمإ ش ، ولإ بإ وا الذ

ذبحت

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“Allah had decreed kindness for everything. So when you kill an animal, do it properly. When

you slaughter an animal, do it correctly by sharpening the edge of the knife and relaxing the

animal.” M 1955

Social Etiquette

إن من خياركم أحسنكم أخلقا

“The best of you are those who are the best in character.” B 3559

تبسمك في وجه أخيك لك صدقة

“Your smile to your brother is a charity for you.” T [ḥ] 1956

ل تحقرن من المعروف شيئا، ولو أن تلقى أخاك بوجه طلق

“Do not think little of anything which is right, even meeting your brother with a cheerful face.”

M 2626

إذا كنتم ثلثة، فل يتناجى اثنان دون صاحبهما، فإن ذلك يحزنه

“When you are three people together, two should not speak together privately apart from the

third because that might sadden the other.” M 2184

ن الله ليبغض الفاحش البذيء وا

“Allah hates foul language.” T [ḥṣ] 2002

ل فارجع الستئذان ثلث، فإن أذن لك، وا

“You should ask permission to enter three times. If you are given permission, you may enter. If

not, you should go away.” M 2153

ل يقيم الرجل الرجل من مجلسه ثم يجلس فيه

“None of you should make a man get up from his place and then sit in in it.” B 6269

من قام من مجلسه، ثم رجع إليه فهو أحق به

“When one of you gets up from his place and then returns to it, he is more entitled to it.” M

2179

ل تركه ما عاب النبي صلى اهلل عليه وسلم طعاما قط، إن اش تهاه أكله وا

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The Messenger of Allah never criticized food. If he liked it, he ate it, and if he disliked it, he left

it. B 3563

شكر، ومن كتم فقد كفر من أعطي عطاء فوجد فليجز به، ومن لم يجد فليثن، فإن من أثنى فقد

“Anyone who is given a gift and is pleased with it should give something in return. If he does not

have anything, he should praise the gift. Whoever praises it has been thankful for it. Whoever

conceals it has been ungrateful.” T [ḥ] 2034

The Necessity of Kindness and Care

، «كنت أمشي مع رسول الله صلى اهلل عليه وسلم وعليه برد نجراني غليظ الحاشية »عن أنس بن مالك، قال: نظرت إلى صفحة عاتق رسول الله صلى اهلل عليه وسلم قد أثرت »ائه جبذة شديدة، حتى فأدركه أعرابي فجبذه برد

د مر لي من مال الله الذي عندك، «بها حاشية البرد من شدة جبذته التفت إليه رسول الله ف »، ثم قال: يا محم صلى اهلل عليه وسلم ثم ضحك، ثم أمر له بعطاء

Anas said: “I was walking with the Messenger of Allah and he was wearing a special Najrānī

cloak with a thick border. A Bedouin came up to him and pulled the cloak forcefully. I saw the

Prophet’s shoulder, and it had been marked by the border of the cloak due to the severity of his

pull. Then he said, ‘Muhammad! Give me some of the property that Allah gave you!’ He turned

to him, laughed, and then ordered that a gift be given to him.” B 5809

دعوه وهريقوا على بوله » قام أعرابي فبال في المسجد، فتناوله الناس، فقال لهم النبي صلى اهلل عليه وسلم:نما بعثتم ميسرين، ولم تبعثوا معسرين سجل من ماء، أو ذنوبا من ماء، فإ

A Bedouin urinated in the mosque. Some people approached him [to beat him up] but the

Prophet said, “Leave him. Pour a bucket of water over his urine. You were sent to make things

easy and not to make them difficult.” B 220

إن الرفق ل يكون في شيء إل زانه، ول ينزع من شيء إل شانه

“Whenever kindness is in a thing, it adorns it. Whenever it is absent from anything, it disfigures

it.” M 2594

الناس، ل يرحمه اهلل من ل يرحم

“If someone does not show mercy to other people, Allah will not show mercy to him.” M 2319

إن اهلل يعذب الذين يعذبون الناس في الدنيا

“Allah will punish those who torture others in this world.” M 2613

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لله بهاما انتقم رسول الله صلى اهلل عليه وسلم لنفسه إل أن تنتهك حرمة الله، فينتقم

The Messenger of Allah never took revenge himself for anything unless it violated the sanctity of

Allah. Only then he would take revenge for the sake of Allah. B 3560

يجاهد في سبيل اهلل ما ضرب رسول اهلل صلى اهلل عليه وسلم شيئا قط بيده، ول امرأة، ول خادما، إل أن

The Messenger of Allah never struck anyone with his hand, neither any woman nor any servant,

unless he was fighting a battle in the way of Allah. M 2328

Honesty and Trust

في بيتنا، فقالت: ها اعد عن عبد الله بن عامر، أنه قال: دعتني أمي يوما ورسول الله صلى اهلل عليه وسلم ق قالت: أعطيه تمرا، فقال لها « وما أردت أن تعطيه؟»تعال أعطيك، فقال لها رسول الله صلى اهلل عليه وسلم:

«لم تعطه شيئا كتبت عليك كذبة أما إنك لو »رسول الله صلى اهلل عليه وسلم:

Abdullah ibn ʿĀmir: One day my mother called me when the Messenger of Allah was sitting in

our house. She said, ‘Come, I will give you something.’ The Messenger of Allah said to her, ‘What

are you intending to give him?’ She said, ‘I intend to give him some dates.’ The Messenger of

Allah said to her, ‘If you don’t give him anything, a lie will be recorded against you.’ AD [ḥ] 4991

إن من أفرى الفرى أن يري عينيه ما لم تر

“The worst kind of accusation is that a person claims his eyes saw something which they did not

see.” B 7043

فاق حتى يدعها: إذا أربع من كن فيه كان منافقا خالصا، ومن كانت فيه خصلة منهن كانت فيه خصلة من الن ذا خاصم فجر اؤت ذا عاهد غدر، وا ذا حدث كذب، وا من خان، وا

“If anyone has four characteristics, he is a pure hypocrite, and if anyone has one of them, he has

an aspect of hypocrisy until he gives it up: whenever he is entrusted he betrays his trust;

whenever he speaks he lies; whenever he makes an agreement he breaks it; and whenever he

quarrels he deviates from the truth and speaks falsely.” B 34

Sincerity in Thought, Speech and Action

والكم، ولكن ينظر إلى قلوبكم وأعمالكم إن اهلل ل ينظر إلى صوركم وأم

“Allah does not focus on your looks and wealth, but rather on your hearts and actions.” M 2564

ل الناس يقضى يوم القيامة عليه رجل استشهد، فأتي به فع فه نعمه فعرفها، قال: فما عملت فيها؟ قال: إن أو رر به فسحب على وجهه قاتلت فيك حتى استشهدت، قال: كذبت، ولكنك قاتلت ألن يقال: جريء، فقد قيل، ثم أم

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ملت فيها؟ قال: ورجل تعلم العلم، وعلمه وقرأ القرآن، فأتي به فعرفه نعمه فعرفها، قال: فما ع حتى ألقي في النار، لعلم ليقال: عالم، وقرأت القرآن ليقال: هو تعلمت العلم، وعلمته وقرأت فيك القرآن، قال: كذبت، ولكنك تعلمت ا

، وأعطاه من أصناف المال قارئ، فقد قيل، ثم أمر به فسحب على وجهه حتى ألقي في النار، ورجل وسع اهلل عليه ل أنفقت فيها عرفه نعمه فعرفها، قال: فما عملت فيها؟ قال: ما تركت من سبيل تحب أن ينفق فيها إ كله، فأتي به ف

ب على وجهه، ثم ألقي في النار لك، قال: كذبت، ولكنك فعلت ليقال: هو جواد، فقد قيل، ثم أمر به فسح

“The first of people to be judged on the Day of Rising will be a man who was martyred. He will

be brought and will be informed of the blessings he had and will acknowledge them. Allah will

say, ‘What did you do with them?’ He will say, ‘I fought for You until I was martyred.’ Allah will

say, ‘You lie. Rather you fought so it would be said, ‘He is a brave man.’ And so it was said.’ Then

the command will be given and he will be dragged on his face until he is thrown into the Fire.

There will also be a man who acquired knowledge and taught it and recited the Qur’an. He will

be brought forward and informed of his blessings which he will acknowledge. Allah will say,

‘What did you do with them?’ He will say, ‘I acquired knowledge and taught it and I recited the

Qur’an for your sake.’ He will say, ‘You lie. Rather you studied so that it would be said, ‘He is a

scholar. And you recited so that it would be said, ‘He is a reciter.’ And so it was said.’ Then the

command will be given and he will be dragged on his face until he is thrown into the Fire. There

will also be a man to whom Allah gave a lot of wealth and all sorts of property. He will be

brought forward and informed of his blessings which he will acknowledge. Allah will say, ‘What

did you do with them?’ He will say, ‘There was no path in which You like spending to be done

but that I spent it for You.’ He will say, ‘You lie. Rather you did it so that it would be said, ‘He is

generous.’ And so it was said.’ Then the command will be given and he will be dragged on his

face until he is thrown into the Fire.” M 1905

تك إنك لن تنفق نفقة تبتغي بها وجه الله إل أجرت عليها، حتى ما تجعل في فم امرأ

“There is nothing you spend, desiring by it the face of Allah, without your being rewarded for it,

even a morsel you put in your wife’s mouth.” B 56

ه وشركه ، تركت قال اهلل تبارك وتعالى: أنا أغنى الشركاء عن الشرك، من عمل عمل أشرك فيه معي غيري

“Allah says, ‘I am He who is least in need of a partner. If anyone does an action making other

than me a partner in it, I leave him to his partner.’” M 2985

نما لكل امرئ ما نوى إنما األعمال بالنيات، وا

“Motives determine the value of all actions, and everyone will get what he intended.” B 1

يمان من أحب لله، وأبغض لله، وأعطى لله، ومنع لله فقد استكمل ال

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“Anyone who loves for the sake of Allah and hates for the sake of Allah and gives for the sake of

Allah and withholds for the sake of Allah, has attained complete belief.” AD 4681

حسان، قال: «أن تعبد اهلل كأنك تراه، فإن لم تكن تراه فإنه يراك »قال: فأخبرني عن ال

Someone said to the Prophet , “Inform me about sincerity.” He replied, “Sincerity is to worship

Allah as if you can see Him. Although you can't see Him, know that He sees you.” M 8

بحسنة فلم يعملها كتبها الله له عنده حسنة كاملة، فإن هو إن الله كتب الحسنات والسيئات ثم بين ذلك، فمن هم ، ومن هم بسيئة فلم هم بها فعملها كتبها الله له عنده عشر حسنات إلى سبع مائة ضعف إلى أضعاف كثيرة

ئة واحدة عملها كتبها الله له عنده حسنة كاملة، فإن هو هم بها فعملها كتبها الله له سي ي

“Allah defined good and evil, then clarified accountability. Whoever makes up his mind to do a

good deed, but doesn’t do it, Allah rewards him with one complete good deed. If he makes up

his mind to do it and carries it out, Allah rewards him with ten to seven hundred good deeds, or

even much more. Whoever makes up his mind to carry out an evil deed, but doesn’t do it, Allah

rewards him with one complete good deed. If he makes up his mind and then carries it out, he

only earns one sin.” B 6491

Attaining Piety

ن قل إن أحب األعمال إلى الله ما دام وا

“The most beloved actions to Allah are those done consistently, even if they be few.” B 5861

أتقاهم أكرمهم قال الناس أكرم من للنبي قيل

“It was said to the Prophet, “Who are the best people?” He replied, “The best of them are the

most mindful of Allah.” B 3374

ة، ريحها طيب وطعمها طيب، ومثل المؤمن الذي ل ي مثل المؤم قرأ القرآن كمثل ن الذي يقرأ القرآن كمثل األترج، ومثل التمرة، ل ريح لها وطعمها حلو، ومثل المنافق الذي يقرأ القرآن مثل يحانة، ريحها طيب وطعمها مر الر

المنافق الذي ل يقرأ القرآن كمثل الحنظلة، ليس لها ريح وطعمها مر

“The example of a believer who recites the Qur’ān is like that of a citron: its scent is pleasant

and its taste I good. The example of the believer who does not recite the Qur’ān is like that of a

date: it has no scent but its taste is sweet. The example of a hypocrite who recites the Qur’ān is

like that of basil: its scent if nice but its taste is bitter. The example of a hypocrite who does not

recite the Qur’ān is like that of a colocynth: it has no scent and its taste is bitter.” B 5427

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ن الحرام بين، وبينهما مشتبهات ل يعلمهن كثير من الناس، فمن اتقى الشبهات استبرأ لدينه، إن الحلل بين، وا فيه وعرضه، ومن وقع في الشبهات وقع في الحرام، كالراعي يرعى حول الحمى، يوشك أن يرتع

“The lawful and prohibited are clear. But between the two there are doubtful things about

which many people have no knowledge. Whoever protects himself from doubtful matters keeps

his religion and honor safe. Whoever gets involved in ambiguities might fall into the prohibited.

Like a herdsman who grazes his animals near a private reserve. He is bound to enter it.” M 1599

Exaggeration in Religious Matters

ص فيه، وتنزه عنه قوم، فبلغ ذلك النب حمد ي صلى اهلل عليه وسلم، ف صنع النبي صلى اهلل عليه وسلم شيئا ترخشية ما بال أقوام يتنزهون عن الشيء أصنعه، فوالله إني أعلمهم بالله وأشدهم له خ »الله وأثنى عليه ثم قال:

“The Prophet did something deliberately setting an easy example for other people, but some

people refrained from doing it. When the Prophet learned of that, he delivered a sermon, and

after having praised Allah, he said, ‘What is wrong with certain people who refrain from doing

something that I do? By Allah, I know Allah better than they do, and I am more afraid of Him

than they are.’” B 7301

يا عبد الله، ألم أخبر أنك تصوم »عبد الله بن عمرو بن العاص، قال: قال رسول الله صلى اهلل عليه وسلم: ن »قلت: بلى يا رسول الله، قال: « النهار وتقوم الليل؟ فل تفعل، صم وأفطر، وقم ونم، فإن لجسدك عليك حقا، وا

ن لزوجك عليك حقا «لعينك عليك حقا، وا

“ʿAbdullah, have I not been informed that you fast all day and pray all night?” I [ʿAbdullah ibn

ʿAmr ibn al-ʿĀṣ] replied, “Yes, Messenger of Allah.” He said, “Don’t do that. Fast, and break the

fast. Sleep and pray. Your body, your eye, and your wife have a right over you.” B 5199

حاجة في داء، فرأى أم الدرداء متبذلة، فقال لها: ما شأنك؟ قالت: أخوك أبو الدرداء ليس له فزار سلمان أبا الدر ا بآكل حتى تأكل، قال: فأكل، الدنيا، فجاء أبو الدرداء فصنع له طعاما، فقال: كل؟ قال: فإني صائم، قال: ما أن ا كان من آخر الليل قال: سلمان فلما كان الليل ذهب أبو الدرداء يقوم، قال: نم، فنام، ثم ذهب يقوم فقال: نم، فلم

مان: إن لربك عليك حقا، ولنفسك عليك حقا، وألهلك عليك حقا، فأعط كل ذي حق قم اآلن، فصليا فقال له سل «صدق سلمان »م: سل حقه، فأتى النبي صلى اهلل عليه وسلم، فذكر ذلك له، فقال النبي صلى اهلل عليه و

Salmān al-Fārisī visited Abū al-Dardā’ and saw his wife poorly dressed and asked her, “What’s

the matter with you?” She said, “Your brother Abū al-Dardā’ has no need of this world.” Abū al-

Dardā’ came and made some food for him. Salmān said, “Eat.” He said, “I am fasting.” Salmān

said, “I will not eat unless you eat.” He said, “He ate. In the night, Abū al-Dardā’ went to stand in

prayer and Salmān said to him, “Sleep,” and he slept. Then he got up again and Salmān said,

“Sleep.” At the end of the night, Salmān said, “Now get up and we will pray.” Salmān said to

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him, “Your Lord has rights over you, yourself has rights over you, and your wife has rights over

you so give those with rights their due.” Abū al-Dardā’ came to the Prophet and mentioned this

to him and the Prophet said, “Salmān spoke the truth.” B 1968

ي صلى اهلل عليه وسلم، فلما جاء ثلثة رهط إلى بيوت أزواج النبي صلى اهلل عليه وسلم، يسألون عن عبادة النب ر، وا كأنهم تقالوها، فقالوا: وأين نحن من النبي صلى اهلل عليه وسلم؟ قد غفر له ماأخبر تقدم من ذنبه وما تأخ

أصوم الدهر ول أفطر، وقال آخر: أنا أعتزل النساء فل قال أحدهم: أما أنا فإني أصلي الليل أبدا، وقال آخر: أنا اكم أنتم الذين قلتم كذا وكذا، أما والله إني ألخش »أتزوج أبدا، فجاء رسول الله صلى اهلل عليه وسلم إليهم، فقال:

«سنتي فليس منيلله وأتقاكم له، لكني أصوم وأفطر، وأصلي وأرقد، وأتزوج النساء، فمن رغب عن

Three people came to the houses of the wives of the Prophet to ask about how the Prophet

worshipped. When they were told, it was as if they thought it was little and said, “Where are we

in relation to the Messenger of Allah who has been forgiven his past and future wrong actions?”

One of them said, “As for me, I will pray all night every night.” Another said, “I will fast all the

time and not break the fast.” The other said, “I will withdraw from women and never marry.”

The Messenger of Allah came to them and said, “Are you the ones who said such-and-such? By

Allah, I am the one among you with the most fear of Allah, but I fast and break the fast, I pray

and I sleep, and I marry women. Whoever shuns my example is not of me.” B 5063

قالوا: هذا حبل لزينب « ل؟ما هذا الحب »دخل النبي صلى اهلل عليه وسلم فإذا حبل ممدود بين الساريتين، فقال: «ل حلوه ليصل أحدكم نشاطه، فإذا فتر فليقعد »فإذا فترت تعلقت، فقال النبي صلى اهلل عليه وسلم:

The Prophet entered the mosque and saw that there was a rope hanging between the two

pillars. He said, “What is this rope?” Someone responded, “The rope belongs to Zaynab. When

she is tired, she hands on to it.” The Prophet said, “No, remove it. You should pray as long as you

have the energy for it. When you are tired, you should sleep.” B 1150

إن الدين يسر، ولن يشاد الدين أحد إل غلبه، فسددوا وقاربوا، وأبشروا

“This religion is easy. Anyone who makes the religion too hard on himself will find that it

overpowers him. So aim for what is right, follow a middle path, and accept the good news [that

you are rewarded for your deeds].” B 39

ل تطروني، كما أطرت النصارى ابن مريم، فإنما أنا عبده، فقولوا عبد الله، ورسوله

“Do not go to excess in praising me as the Christians went to excess about the son of Maryam

[Jesus the son of Mary]. I am only His servant, so say, ‘His servant and His Messenger.’” B 3445

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Spending for the Sake of Allah

لله، فمن لم يجد؟ قال: يعمل بيده، فينفع نفسه ويتصدق قالوا: فإن لم يجد؟ على كل مسلم صدقة، فقالوا: يا نبي ا، فإن قال: يعين ذا الحاجة الملهوف قالوا: فإن لم يجد؟ قال: فليعمل بالمعروف، وليمسك عن ا ها له صدقة لشر

“Every Muslim should give charity.” Someone asked, “What about someone who had nothing to

give?” He said, “He should get work and earn something and give charity.” He said, “What if he

can’t?” He said, “He should help someone troubled by need.” He said, “What if he cannot do

that?” He said, “He should command what is right or what is good.” He said, “What if he does

not do that?” He said, “He should refrain from evil. That is charity for him.” B 1445

دقة أعظم أجرا؟ قال: جاء رجل إلى النبي صلى اهلل عليه وسلم فقال: يا رسول الله، أن تصدق وأنت »أي الصا، ولفلن كذا وقد كان صحيح شحيح تخشى الفقر، وتأمل الغنى، ول تمهل حتى إذا بلغت الحلقوم، قلت لفلن كذ

لفلن

“Messenger of Allah, which charity has the greatest reward? He said, “That you give charity

while you are healthy yet in need, in a state of poverty and trying to acquire wealth. Do not put

it off until you are close to death and then you say, ‘This person gets this much and that person

gets that much,’ when it already belongs to someone else.” B 1419

ه، فوضعها في يد سارق، أن رسول الله صلى اهلل عليه وسلم قال: " قال رجل: ألتصدقن بصدقة، فخرج بصدقت عها في يدي دثون: تصدق على سارق فقال: اللهم لك الحمد، ألتصدقن بصدقة، فخرج بصدقته فوض فأصبحوا يتح

، على زانية؟ ألتصدقن بصدقة، فخرج زانية، فأصبحوا يتحدثون: تصدق الليلة على زانية، فقال: اللهم لك الحمد ، فقال: اللهم لك ، فأصبحوا يتحدثون: تصدق على غني الحمد، على سارق وعلى بصدقته، فوضعها في يدي غني

، فأتي فقيل له: أما صدقتك على سارق فلعله أن يستعف عن سرقته، وأما الزانية فلعلها أن زانية وعلى غني تستعف عن زناها، وأما الغني فلعله يعتبر فينفق مما أعطاه الله

The Messenger of Allah said: “A man said, ‘I must give some charity,’ and went out and put his

money in the hand of a thief. The next day people told him that he had given charity to a thief.

He said, ‘Allah, you are praised. I will give charity again.’ He went out and this time put it in the

hand of a prostitute. The next day people told him that he had given his charity to a prostitute.

He said, ‘Allah, you are praised. I gave it to a prostitute. I will give more charity.’ He went out

and this time put it in the hand of a rich man. The next day people told him that he had given it

to someone wealthy. He said, ‘Allah, you are praised. I have given charity to a thief, a prostitute

and a rich man.’ Then someone came to him [prob a prophet] and said, ‘Your charity to a thief

might make him stop stealing. What you gave to the prostitute might make her change her

ways. What you gave to the rich man might make him reflect so that he will spend from what

Allah has given him.” B 1421

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ما نقصت صدقة من مال

“Charity does not decrease wealth in any way.” M 2588

فإن ماله ما قدم، »قالوا: يا رسول الله، ما منا أحد إل ماله أحب إليه، قال: « أيكم مال وارثه أحب إليه من ماله؟ر ومال وارثه ما أخ

“Which of you loves the property of his heir more than he loves his own property?” They

responded, “Messenger of Allah, there is no one who wouldn’t love his own property more.” He

said, “His property is what he sends ahead, and the property of his heir is what he leaves

behind.” B 6442

دأ بمن تعول، واليد العليا يا ابن آدم إنك أن تبذل الفضل خير لك، وأن تمسكه شر لك، ول تلم على كفاف، واب خير من اليد السفلى

“O son of Adam, it is better for you to spend what is in excess of your needs and worse for you

to keep it. You will not be blamed for keeping enough to cover your needs. Begin with your

immediate dependents. The giving hand is better than the receiving hand.” M 1036

Community and Authority

ؤمن للمؤمن كالبنيان يشد بعضه بعضاإن الم

“A believer in respect of another believer is like a building whose parts support one another.” B

481

ا اشتكى منه عضو تداعى له سائر الجسد بالسهر مثل المؤمنين في توادهم، وتراحمهم، وتعاطفهم مثل الجسد إذ والحمى

“The likeness of the believers in their mutual love, mercy and affection is that of the body. When

one limb of it complains, the rest of the body reacts with sleeplessness and fever.” M 2586

إذا خرج ثلثة في سفر فليؤمروا أحدهم

“When three people set out on a journey, they should appoint one of them as the leader.” AD

[ḥṣ] 2608

ن عبد حبشي أوصيكم بتقوى الله والسمع والطاعة، وا

“I command you to be fearful of Allah and to hear and obey [your leader], even if an African

slave is put in command over you.” T [ḥṣ] 2676

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المنشط والمكره، وعلى أثرة علينا، بايعنا رسول اهلل صلى اهلل عليه وسلم على السمع والطاعة في العسر واليسر، و ة لئم وعلى أن ل ننازع األمر أهله، وعلى أن نقول بالحق أينما كنا، ل نخاف في اهلل لوم

A Companion said: “We gave the Messenger of Allah our pledge to hear and obey in hardship

and ease, with regard to both what we liked and what we disliked, even if there was prejudice

against us; and not to dispute the authority of those placed over us; and to speak the truth

wherever we were and not to fear in the way of Allah the blame of any critic.” M 1709

True Belief and the Islamic Worldview

ني أنا النذير إن مثلي ومثل ما بعثني اهلل به كمثل رجل أتى قومه، فقال: يا قوم إني رأيت الجيش ، وا بعينيمنهم فأصبحوا مكانهم، ان، فالنجاء، فأطاعه طائفة من قومه، فأدلجوا فانطلقوا على مهلتهم، وكذبت طائفة العري

ما جئت به، ومثل من عصاني وكذب ما جئت فصبحهم الجيش فأهلكهم واجتاحهم، فذلك مثل من أطاعني واتبع به من الحق

“The example of me and that with which Allah has sent me is that of a man who comes to some

people and says, ‘People! I have seen with my own eyes an army coming. I am an open warner

to you, so save yourselves! Save yourselves!’ A group of them obey him and go out stealthily

during the night and are safe while another group denies him and so the army captures them in

the morning and kills them. That is the example of those who obey me and follow that with

which I have been sent and the example of those who disobey me and deny the truth I have

brought.” B 6482

سانه رانه، أو يمج دانه، أو ينص كل مولود يولد على الفطرة، فأبواه يهو

“Every child is born with a natural disposition towards the truth, but his parents indoctrinate

him with Judaism, Christianity or paganism. B 1385

ة لك أو عليك والقرآن حج

“The Qur’an will either be evidence for or against you.” M 223

الدنيا في اآلخرة إل مثل ما يجعل أحدكم إصبعه في اليم فلينظر بماذا يرجع ما

“This world compared with the Afterlife is nothing more than a drop in an ocean.” T [ḥṣ] 2323

يمان: أن يكون الله ورسوله أحب إليه مما سواهما، وأن يحب المرء ل يحبه إل ثلث من كن فيه وجد حلوة ال لله، وأن يكره أن يعود في الكفر كما يكره أن يقذف في النار

“Whoever possesses three attributes will experience the sweetness of belief: that he loves Allah

and His Messenger more than anything else; that he loves someone for the sake of Allah alone;

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and that he would hate to revert to disbelief as much as he would hate to be thrown into the

fire.” B 16

ل يؤمن أحدكم، حتى أكون أحب إليه من والده وولده والناس أجمعين

“None of you will truly believe until he loves me more than his family, his property and all

people.” B 15

كافر الدنيا سجن المؤمن، وجنة ال

“This world is a prison for the believer and paradise for the disbeliever.” M 2956

Bound by laws, waiting for next life

Patient Perseverance

الشوكة يشاكها، إل كفر الله بها ما يصيب المسلم، من نصب ول وصب، ول هم ول حزن ول أذى ول غم، حتى من خطاياه

“Whatever trouble, illness, anxiety, grief, hurt or sorrow afflicts any Muslim, even the prick of a

thorn, Allah removes some of his sins by it.” B5641

ن أمره كله خير، وليس ذاك ألحد إل للمؤمن، إن أصابته سراء شكر، فكان خيرا له، عجبا ألمر المؤمن، إن وا أصابته ضراء، صبر فكان خيرا له

“The situation of a believer is amazing. Everything that happens to him is good, and this is only

true for a believer and no one else. If something pleasant happens to him, he is thankful, and

that is good for him. If something bad afflicts him, he is patient, and that is also good for him.”

M 2999

ياح، تصرعها مرة وتعدلها، حتى يأتيه أجله، ومثل ال مثل المؤمن كمثل رع، تفيئها الر منافق مثل الخامة من الز األرزة المجذية التي ل يصيبها شيء حتى يكون انجعافها مرة واحدة

“The metaphor of a believer when he is afflicted by a calamity is that of a fresh tender plant. No

matter which direction the wind comes from, it bends, and when the wind stops, it stands

straight again. An impious person is like a pine tree which remains rigid and straight until Allah

breaks it when He wishes.” M 2810

بي ونفسه تقعقع كأنها في شنة، ...فأرسلت إليه إحدى بناته تدعوه، وتخبره أن صبيا لها في الموت فرفع إليه الصهذه رحمة جعلها اهلل في قلوب عباده »فقال له سعد: ما هذا؟ يا رسول اهلل قال: ففاضت عيناه،

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“A daughter of the Prophet informed him that her son was dying…When he arrived, the child

was presented to him and he took it in his lap. Seeing the child suffering, tears began to roll

down his eyes. Saʿd said, “Messenger of Allah, what’s this?” He responded, “This is compassion

which Allah has placed in the hearts of His servants.” M 923

قالت: إليك عني، فإنك لم تصب « اتقي الله واصبري»ة تبكي عند قبر، فقال: مر النبي صلى اهلل عليه وسلم بامرأ ه وسلم، فلم تجد صلى اهلل علي بمصيبتي، ولم تعرفه، فقيل لها: إنه النبي صلى اهلل عليه وسلم، فأتت باب النبي

دمة األولى»عنده بوابين، فقالت: لم أعرفك، فقال: بر عند الص إنما الص

The Prophet passed by a woman who was crying over a grave. He said to her, “Be mindful of

Allah and have patience.” She responded, “Leave me alone! You haven’t been afflicted like I

have!” She didn’t realize who she was speaking to, so someone later told her, “It’s the Prophet

[that you spoke to].” She came to the door of the Prophet and, not seeing any doorman, walked

in and said, “I didn’t realize it was you.” He replied, “The time for patience is during the first

shock of grief.” B 1283

أنه كان عذابا » وسلم:سألت رسول الله صلى اهلل عليه وسلم عن الطاعون، فأخبرها نبي الله صلى اهلل عليه فيمكث في بلده صابرا، يعلم يبعثه الله على من يشاء، فجعله الله رحمة للمؤمنين، فليس من عبد يقع الطاعون،

ان له مثل أجر الشهيد أنه لن يصيبه إل ما كتب الله له، إل ك

The Messenger of Allah was asked about the plague. He responded, “It is a torment with which

Allah afflicts those whom He chooses, but He has made it a mercy for the believers. If a servant

[of Allah] is afflicted with the plague and patiently remains in his town, realizing that he has only

been afflicted with what Allah has determined for him, he will have the reward of a martyr.” B

5734

ن الله إذا أحب قوما ابتلهم، فمن رضي فله ا لرضا، ومن سخط فله السخط إن عظم الجزاء مع عظم البلء، وا

“The greatness of the reward is from the greatness of the trial. When Allah loves a person, He

tests him. Whoever is content has contentment, and whoever is displeased has displeasure.” T

[ḥ] 2396

أذاهم ان يخالط الناس ويصبر على أذاهم خير من المسلم الذي ل يخالط الناس ول يصبر على المسلم إذا ك

“A believer who mixes with people and endures their harm is better than a believer who does

not mix with people or endure their harm.” T [ṣ] 2507

ي ما كانت الحياة خيرا لي، ل يتمنين أحدكم الموت من ضر أصابه، فإن كان ل بد فاعل، فليقل: اللهم أحين وتوفني إذا كانت الوفاة خيرا لي

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“No one should wish for death because of any affliction that strikes him. Rather, if he must

react, he should say, ‘Allah, keep me alive as long as life is better for me and take my life when

death is better for me.’” B5671

Repentance

ائين التوابون كل ابن آدم خطاء وخير الخط

“All the children of Adam make mistakes but the best of those who make mistakes are those

who repent often.” T [ḥ] 2499

يا أيها الناس توبوا إلى اهلل، فإني أتوب، في اليوم إليه مائة، مرة

“People, ask Allah for forgiveness. Even I ask Him for forgiveness a hundred times a day.” M

2702

إن الله يقبل توبة العبد ما لم يغرغر

“Allah is always ready to accept the repentance of his servant until he reaches the point of

death.” T [ḥ] 3537

Relying on Allah

تداووا فإن الله عز وجل لم يضع داء إل وضع له دواء، غير داء واحد »فقالوا: يا رسول الله، أنتداوى؟ فقال: «الهرم

Some people asked, “Messenger of Allah, should we use medicine?” The Prophet replied, “Yes,

you may use medicine. Allah has not created any disease without also creating its cure, except

one: old age.” AD [ṣ] 3855

زق الطير تغدو خماصا وتروح بطانالو أنكم كنتم توكلون على الله حق توكله لرزقتم كما ير

“Were you to put your complete trust in Allah, He would provide for you the way He provides

for the birds. They leave hungry in the morning and return full in the evening.” T [ḥṣ] 2344

Supplication and Thanks to Allah

الدعاء هو العبادة

“Supplication is an act of worship.” T [ḥṣ] 3372

يستجاب ألحدكم ما لم يعجل، يقول: دعوت فلم يستجب لي

“Each of you will be answered as long as he does not get impatient saying, ‘I called on my Lord

and He did not answer.’” B 6340

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عليهاإن اهلل ليرضى عن العبد أن يأكل األكلة فيحمده عليها أو يشرب الشربة فيحمده

“Allah is pleased with a slave of His who eats something and praises Him for it or drinks

something and praises Him for it.” M 2734

له فليقل: بسم الله في أو له وآخره إذا أكل أحدكم طعاما فليقل: بسم الله، فإن نسي في أو

“When one of you eats, he should mention the name of Allah. If he forgets to mention the name

of Allah at the beginning, he should say, ‘In the name of Allah, at the beginning and end.’” T [s.]

1858

نة، وفي اآلخرة حسنة، وقنا عذاب اللهم ربنا آتنا في الدنيا حس »كان أكثر دعاء النبي صلى اهلل عليه وسلم: «النار

The Prophet’s most frequent supplication was, ‘Allahumma ātinā fiddunyā hasanah wa fil

ākhirati hasanah wa qinā ʿadhābannār’; “O Allah, bless us in this world and in the next world,

and protect us from the punishment of the fire.” B 6389