What No Human Being May Know (by Adil Salahi..Arab News)

The Prophet of Islam and the Messenger of Allah (peace be upon him) was born on Rabiul Awwal 12. His birth took place in a simple house in Makkah on a Monday in the Year of the Elephant, which corresponds to 571 C.E. Both his father, Abdullah ibn Abdul Muttalib, and mother, Amina bint Wahab, were well-known people. The Prophet never knew his father, who had died in the months before his birth. It was left to his grandfather to name him Muhammad.
It is incumbent upon Muslims to know the importance of this noble Prophet and to abide by the Qur’an, which was revealed to him. They should also emulate his behavior and attach importance to the call of tawhid (monotheism) with which he began his message, as shown in Allah’s direction in the Qur’an: “Say (Muhammad), I pray unto Allah only, and I ascribe to Him no partner.” (Surat Al-Jinn 72:20).
The Prophet Muhammad is the role model for every Muslim. We should follow his guidance in all things, large and small. Almighty Allah has blessed this Ummah by preserving the Sunnah and Sirah of His messenger. Despite the passage of time, both remain as though you were seeing and hearing them today. They provide a living example of the life of the Prophet. They also instill love and respect for him in the hearts of Muslims. Allah says in the Qur’an: “Indeed in the Messenger of Allah, you have a good example to follow.” (Surat Al-Ahzab: 33:21).
It is important that as Muslims face the many challenges in today’s world we seek guidance from the Holy Qur’an and follow the teachings of the Prophet. The world is passing through a very dangerous period. Wars, famine, hunger and disease are ravaging parts of the globe. Even in the so-called advanced societies, life is far from trouble-free. We find violence in schools and on the streets, depression, poverty, dysfunctional families and a host of other problems that appear to be proliferating instead of showing any signs of abating, no matter what measures are used to try to stem the tide of misery.
In the Muslim world there is also a crisis of identity. While social problems are few thanks to our strong family values, there is a growing indifference to other challenges that confront us. Intolerance is a rising menace. There are extremism, obscurantism and a growing habit of blaming others for our own ills. As a people we are not given to soul-searching or introspection. We have failed to question why we are in this position.
What have we done to alleviate our own suffering? We snivel in mortification and we wallow in self-pity, unable to muster the courage to call a spade a spade and find solutions to our problems. We don’t have to copy others. The life of the Prophet Muhammad is itself a beacon of light — a light of guidance that, if only we follow it, will lead us to safety. Those of us who are in prominent positions in society should lead by example, for it would be disastrous if we ourselves lacked true awareness and piety.
If we love the Prophet and believe in his message, then we have to follow him in everything we do. We must leave behind anything that is abominable — all that is indecent, whether in speech or in action. If an injustice is done to you, respond with a kind act by forgiving the one who wronged you. Do not take revenge; vengeance is the province of Allah. Free yourself by forgiving others and working to strengthen your relationships.
Avoid blaming or being harsh to your servants, colleagues, children, students and spouses when they do not perform their duties to the required standard. Do not hesitate to help the weak, the needy and women; and walk in their midst without arrogance or superiority. Work hard and share with other workers, even if your work is digging in the ground or removing rubble; and be happy in carrying out the tasks you are performing to show your humility. Do not use abusive or rude language, even in jest. Do not direct evil deeds at any of your brothers or sisters. Let politeness and propriety in speech be your way of life. Be merciful to people and to animals. Be unafraid to speak the truth, even if it is against you.
We must have role models. Let us seek them from people around us but never forget the one God has sent as a Messenger. Of all the prophets, there is none whose life has been as open to scrutiny as that of the Prophet Muhammad.
We owe it to ourselves to research his life and study his character, his dealings with people, his manners. That itself would be an ennobling experience — something that would enrich us and make our lives rewarding and illuminating.

Immediate Compliance With Divine Orders (by Adil Salahi..Arab News)

Taking a nap in the afternoon was the practice recommended by the companions of the Prophet (peace be upon him). It appears that the Prophet had endorsed this, because scholars of Hadith have included their statements about an afternoon nap, which carry a religious dimension. These have been included by scholars of Hadith in their collections, either because of this religious dimension, or because there is some other religious point in the statement. We will comment very briefly on some such statements.
Sometimes a few men from the Quraysh would sit by Abdullah ibn Masoud’s door. When the sun has turned and the shadow began to take its shape, he would tell them to leave, saying: “What is left is for Satan.” He would tell everyone he sees sitting there to leave. As he was once doing so, he was pointed to a man who was a slave and a poet. He asked him to say something of his poetry and the man said this line: “Bid farewell to Sulayma when you are joining a campaign. Sufficient warner against sin are gray hair and Islam.” Ibn Abbas told him to stop, praising what he said as a piece of wisdom. (Related by Al-Bukhari in Al-Adab Al-Mufrad).
To explain, Ibn Abbas would tell those people to leave after the midday prayer has been offered, so that they could have some rest at home. He did not encourage them to stay and chat, because they might indulge in frivolous talk, which would please Satan. We also see how Ibn Abbas appreciated the man’s poetry. Growing gray should serve as a warner against sin, because it indicates that the person concerned has attained maturity and his activity would begin to decline. This is a first reminder that death would be approaching.
The other point of warning is embracing the Islamic faith, because it emphasizes the need to maintain the right path so as to save oneself of punishment in the hereafter. It always reminds people of the Day of Judgment when they will meet God and have all their deeds done in this present life reckoned and they will be rewarded or punished on the basis of that reckoning.
Taking an afternoon nap is very useful, particularly in hot climate, as it is refreshing and invigorating. After a short nap, one can start a fresh period of activity. While when people sit to talk for a long period after they had lunch, this may lead to some undesirable action. Hence, the statement, “what is left is for Satan,” meaning that it gives an opportunity for Satan to try to tempt people to indulge in what displeases God. If they are tired, they may have less resistance of temptation.
A nap is most beneficial in the afternoon. If it is taken toward the end of the day, it becomes counterproductive. A Hadith reported by Khuwat ibn Jubayr says: “Sleeping early in the day betrays ignorance, in the middle of the day is right, and at the end of the day is stupid.” (Related by Al-Bukhari in Al-Adab Al-Mufrad). Human experience confirms all this, as a person who spends the early part of the day asleep seems not to know what he needs to do in his day, while sleeping in the early afternoon is healthy and beneficial, but at the end of the day and before nightfall causes inactivity instead of being refreshing.
An indication of the Prophet’s companions practice is seen in the following Hadith which speaks mainly about something different, but mentions an occasion when some of the Prophet’s companions took a nap in the afternoon: “Anas, the Prophet’s companion who served him for ten years, reports: ‘At the time when wines were made forbidden, no drink was more appealing to the people of Madinah than wine made of dates mixed with unripe dates. Once I was serving some of the Prophet’s companions who gathered at Abu Talhah’s place when a man passed by and said: ‘Wine has been made forbidden.’ They neither asked when, nor suggested that they should wait until they made sure. They simply said to me: ‘Anas, spill it off.’ They then had a nap at Umm Sulaym’s until the day was a little cooler, and they washed. Umm Sulaym gave them some perfume and they went to see the Prophet where they learnt that the news they had heard was true. They never tasted wine again.” (Related by Al-Bukhari in Al-Adab Al-Mufrad).
The relevance of this Hadith to the subject we are discussing is that the Prophet’s companions had their nap after midday, when the temperature was at its highest. But then we have the main point of the Hadith, which is the readiness of the Prophet’s companions to comply with divine orders the moment they hear them. Here we find some of them relaxing with a drink of the best wine they enjoy, when a man tells them that a new injunction has been given prohibiting wines and spirits. They do not question him, or try to check, or go on drinking until they have confirmed the report. They immediately tell the young man serving them to spill all the wine over, for they have no longer any use for it. This is the proper attitude of a Muslim.
When they have had their nap and washed, their hostess, Umm Sulaym who was Abu Talahah’s wife, gives them some perfume to remove any lingering trace of the smell of wine they might have had and they proceed to see the Prophet. When the report of the prohibition of intoxicants is confirmed, they never taste it again. There can be no better attitude of such prompt compliance with divine orders.
The last Hadith we are looking at today is on a different subject. Nafi’ was a servant of Abdullah ibn Umar who was one of the best scholars among the Prophet’s companions. Nafi’ learned and reported everything from Ibn Umar. He tells us that he was once asked whether Abdullah ibn Umar used to invite people to dinner. He answered: “Once a camel of his broke his leg and we slaughtered it.” After that, he said to me: “Invite all the people of Madinah.” I said: “What shall we invite them to eat when we have no bread?” He said: “My Lord, all praise and thanks are due to You! Here we have meat and sauce. Whoever wishes to eat will eat, and whoever does not will bid us goodby and leave.” (Related by Al-Bukhari in Al-Adab Al-Mufrad).
Abdullah ibn Umar learned much from the Prophet and whatever he learned, he implemented. His attitude here is the one encouraged by the Prophet who was keen to instil in his companions the notion that they should not despise even the smallest act of kindness. If one has only some humble food to eat, he should not hesitate to invite a friend, a poor person or a neighbor to share it with him. Such kindness is rewarded by God even if some people do not appreciate it. Needless to say this applies to very poor people. Those who are not so poor, will not appreciate this unless they are true believers.

What to Say Before Going to Bed (by Adil Salahi..Arab News)

We have a large number of Hadiths telling us what the Prophet (peace be upon him) used to do and say at different times of day and night. Whatever of this relates to religion counts as a Sunnah, or a recommended practice, unless the Prophet indicates otherwise. He might say that it is obligatory, or might inform us that it is special for him and we are not required to emulate. This latter part applies only to a very small number of things, like when he occasionally used to fast two consecutive days, having only a drink of water at the end of the first day. He made it clear that we must not do that. Rather, we should have a proper meal at the end of a fasting day, whether it is obligatory or voluntary fasting.
In order to clarify the difference between what is recommended and what is not of the Prophet’s actions, we look at the following Hadith: “When the Prophet wanted to sleep, he would place his hand under his right cheek and say: ‘My Lord, protect me against Your punishment on the day You cause Your servants to be resurrected.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Al-Nassaie and Al-Tirmidhi). Al-Nassaie mentions that the Prophet said this supplication three times.
This Hadith mentions an action and a supplication by the Prophet at the time when he went to bed, which is a natural thing we do everyday. Since he did not indicate that putting his hand under his right cheek was obligatory or recommended or would achieve a desirable result, it is not a Sunnah. However, if one does it with the intention of emulating the Prophet, believing that whatever the Prophet did was good, he receives a reward for his intention, but the act itself does not count as a Sunnah. The supplication, on the other hand, is a Sunnah because it is an appeal to God, and in whatever concerns man’s relation with God we should follow the Prophet’s lead. It would be obligatory only if the Prophet said so. Since he did not, it remains a Sunnah, although it is not strictly emphasized.
What we should be even more keen to do is outlined in the following Hadith where the Prophet makes his recommendation clear, encouraging his followers to observe certain things at certain times. Abdullah ibn Amr quotes the Prophet as saying: “Two practices, if maintained by a Muslim, are sure to facilitate his admission into heaven. Though easy, they are maintained only by a few.” People asked about them, and the Prophet replied: “After each prayer, a person should say Allahu akbar; al-hamdu lillah; subhan Allah, ten times each. That makes up one hundred and fifty phrases he says with his tongue, but they are counted as one thousand five hundred in the balance of good deeds.” I saw the Prophet counting them on his fingers. (The Prophet then added): “And when one goes to bed, one says the same three phrases to make up a total of one hundred times, which will be counted as one thousand in the balance. Who of you commits two thousand five hundred bad deeds in one day and one night?” People asked: “Messenger of God! How is it that a person might not maintain them?” He said: “Satan comes to him during his prayer reminding him of this and that, and he would forget to say them.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Al-Nassaie, Abu Dawood, Al-Tirmidhi and Ahmad).
The Prophet’s encouragement to say these phrases (which we will presently explain) is very clear. First of all he tells us that they will get us into heaven if we maintain them and practice them regularly. Then he explains how, adding them up and multiplying their reward ten times on the basis of the rule that God rewards every good action at least ten times its worth. He then compares this abundant reward with possible bad deeds one may commit. It is totally unlikely that anyone should commit 2,500 bad deeds a day. Hence the reward he gets for such glorification of God is certain to wipe out any punishment he might incur for his bad deeds. Indeed he would be left with a balance of reward, which accumulates and ensures his admission to heaven.
The Prophet then points out what happens with most people to make them negligent of such an easy reward-earning practice. Distraction and thinking about worldly matters get the better of us so that when we finish our prayers we immediately rush to attend to our business, while a minute spent in glorifying and praising God is much better for us.
What do these phrases mean? Allahu akbar means “God is supreme.” It is an acknowledgement of His supremacy over all beings anywhere in the universe. Al-hamdu lillah is a form of thanksgiving which means “praise be to God,” while subahan Allah means “limitless is God in His glory.” Together they represent the form of glorifying God prescribed in Islam. They are the glorifications used by the angels and other creatures of God.
Since we are talking about what to say and how to glorify God at the time of going to bed, we may mention another Hadith reported by Rabeeah ibn Kaab who says: “I used to stay the night at the Prophet’s and I would give him water for his ablutions. I would hear him at some point in the night saying “May God answer a person who praises Him,” and I would hear him at another point in the night saying ‘All praise is to God the Lord of all worlds.” (Related by Muslim, Al-Bukhari in Al-Adab Al-Mufrad, Abu Dawood, Al-Nassaie and Al-Tirmidhi)
Here a companion of the Prophet speaks of his experience at the time when he used to stay at the Prophet’s home. A number of the Prophet’s companions used to do that serving as bodyguards, protecting him against any danger or attack. They did this until the verse was revealed which told the Prophet that God would take care of him against anyone who sought to harm him. The Prophet then dispensed with the service of those people and told them to stay in their own homes, for he would need no protection.
The Prophet’s companion tells us here that the Prophet spent part of the night, each night, in prayers. He would wake up, perform his ablution and pray. His prayer is indicated by what his companion mentions of his hearing the Prophet say. The two sentences are used at certain points in prayer. At different times of the night he would hear him either reciting the Qur’an or indicating a movement in prayer. It is well known that night worship was obligatory to the Prophet and all Muslims in the early days of Islam. Then this requirement was relaxed and made voluntary, promising very rich reward for those who do it. The Prophet continued to perform it on most nights for the rest of his life.

Names and endearment (by Adil Salahi..Arab News)

We have been speaking about the sort of name the Prophet changed. The fact that there were several names he changed, which did not all have something contrary to Islamic beliefs, as in the case of a person being called "servant of" someone or something other than God, suggests that the Arabs were not selective in the names they gave to their children. One name the Prophet changed was that of Zahm, which means "being in a tight or overcrowded place or situation." Obviously the name suggests difficulty and stress. Hence the Prophet changed the man’s name to Basheer, which means a "herald bringing happy news." The Hadith reporting this is related by Al-Bukhari in Al-Adab Al-Mufrad, Muslim and Abu Dawood.
What happens if the Prophet wanted to change someone’s name, but that person refused? Obviously, this is something that does not touch on faith. That man would not be contravening any fundamental Islamic principle, but he would show lack of respect and obedience to the Prophet. Indeed the best thing any person could do is to follow the Prophet and his guidance. If a man has a name which is not particularly pleasant, and the Prophet changes it, then he would be well advised to accept the change. It would be a source of honor for him that the Prophet himself gave him his name. Some of us may find it impossible to believe that anyone would reject such a name, but it happened.
Saeed ibn Al-Musayyib was a famous scholar in Madinah at the time of the successors to the Prophet’s companions. He lived in Madinah and his fame traveled far and wide. His father was one of the Prophet’s companions. Saeed reports on the authority of his father that his grandfather met the Prophet who asked him his name. He said, Hazn. The Prophet said, "You are Sahl." The man said, "I do not change a name given to me by my father." (Related by al-Bukhari, Muslim, Abu Dawood and others).
Hazn, which was the man’s name, means "rough ground", and Sahl means the opposite, or easy and lenient. The Arabs would use a name like Hazn to denote strength and a solid stand against enemies. But the Prophet wanted the man’s name to indicate ease and kindness.
The man decided that he preferred whatever name was given to him by his father. This was clearly a rough and unrefined attitude to adopt. It could not have pleased the Prophet. Saeed ibn Al-Musayyib, the man’s grandson, comments, "Roughness remained with us ever since." He is speaking about the man’s children and grandchildren. Apparently, roughness was in their nature.
The Prophet attached clear importance to names, because a name gives the first impression of the person concerned. He wanted his companions and followers to always be associated with good and happy impressions. Moreover, he often used a name as a sort of endearment. If he loved a person, he might address him in an endearing way, using a shorter version of the name. A highly authentic Hadith reported by Aishah says: "God’s messenger (peace be upon him) said, ‘Aish! This is Gabriel, giving you his greetings of salam.’ I said, ‘And my greetings are paid to him with God’s mercy.’ The Prophet could see what I could not." (Related in all six main collections of Hadith).
In this Hadith the Prophet addresses his wife whom he loved dearly deleting the last letter of her name. This is a well known form of address, which expresses friendliness and endearment. In fact, such shortening of names is common in many cultures. English people use it very frequently. But when the Prophet uses it, it signifies that the person he is addressing has a special position in the Prophet’s esteem.
What is also significant about this Hadith is that Aishah is given a special greeting by the angel Gabriel. She must have felt very happy at this, because angels could only act with God’s permission. For the angel to offer his greetings to her means that she enjoys a special position, which she certainly had. She returns the greeting with a better one, adding a wish for God’s mercy. She also states that she could not see the angel herself. It was only the Prophet who saw him.
Another Hadith mentions the following story reported by Umm Kulthoom bint Thammamah who traveled for pilgrimage. As she was about to depart, her brother Al-Mukhariq ibn Thammamah said to her: "Visit Aishah and ask her about Uthman ibn Affan. People have been saying all sorts of things here." Umm Kulthoom reports: "I visited her and said, ‘One of your sons sends you his greetings and asks you about Uthman ibn Affan.’ She answered, ‘Greetings be to him with God’s mercy. As for myself, I say very clearly that I saw Uthman in this house on a particularly hot night, with God’s messenger here receiving revelations from Gabriel. The Prophet patted Uthman’s hand, or may be shoulder and said, ‘Write down, Utham!’ God would not have given such a close position to His messenger except to one whom He loves. Damned be anyone who abuses Ibn Affan." (Related by Al-Bukhari in Al-Adab Al-Mufrad and Ahmad).
This Hadith is related to the topic we are discussing because of the Prophet’s address to Uthman as Utham, which is a form of endearment, indicating close friendship. We note also the details given by Aishah indicating that she had full memory of the incident. She mentions the time and place where it happened. It was in her own room, on a very hot night. Uthman was visiting the Prophet, and apparently he was the only one with the Prophet, apart from his wife and the angel Gabriel. He was witnessing Qur’anic revelations being given to the Prophet. When the Prophet had received the new revelations, he asked Uthman to commit it to writing. Unlike the Prophet who was unlettered, Uthman was one of the scribes who used to write Qur’anic revelations for the Prophet when he received them.
On this occasion, the Prophet did not merely ask him to write down the revelations he received. He patted him on the hand or on the shoulder, and used a very familiar form of address, expressing close friendship. This is a very special position, which Aishah describes in detail. Then she makes a comment which is in line with her profound understanding of Islam. God would not have allowed an ordinary person to get to such a close position with the Prophet unless he was genuinely good, and unless God Himself was pleased with him.
The final comment of Aishah damning anyone who abuses Uthman is also appropriate. If God is pleased with someone to allow him to be very close to His messenger, and if the Prophet trusts that man, speaks to him in a very friendly manner, and pats him as he speaks to him cordially, then what sort of man would heap abuse on such a person? Indeed he is only a person to be cursed, and this is what Aishah did. We disassociate ourselves from such an attitude to Uthman and say without hesitation that Uthman was one of the great personalities in the history of Islam. May God be pleased with him

Caring for the family (by Adil Salahi..Arab News)

No one was more caring and loving of his family than the Prophet. His kindness was exemplary. Everyone of his household spoke of his kindness. Indeed even those who served him spoke of his exemplary conduct. One of them stated that he spent ten years in the Prophet’s service and the Prophet never told him off for any mistake he made or omission of any task. But the Prophet was also a model husband and a model father. One of his dearest relatives was his youngest daughter, Fatimah.
Aishah, the Prophet’s wife reports: "I have never seen anyone who was closer to the Prophet in conversation, speech or the way they sat than Fatimah. When the Prophet saw her coming, he welcomed her and stood up to greet her and kissed her. He would then take her hand in his hand and seat her in his position. If the Prophet went to visit her, she would welcome him and stand to greet him and kiss him. Once she came to him when he was in his last illness, shortly before he died. He welcomed her and kissed her and whispered something in her ear. She cried.
Then he whispered to her again and she laughed. I said to other women, ‘I used to think that this woman has a higher status than other women, but I see that she is just like them. She laughs just as she is crying.’ I asked her what the Prophet said to her, and she answered, ‘If I tell, I would be unworthy of a secret.’ After the Prophet’s death she said, ‘He whispered to me that he was to die soon and I cried. Then he told me that I would be the first of his household to join him, and I was pleased with that’." (Related by Al-Bukhari in Al-Adab Al-Mufrad, Al-Tirmidhi, Abu Dawood and Al-Nassaie).
The first thing to say about this Hadith is the close relationship between the Prophet and his youngest daughter, Fatimah. We find in his behavior toward her something that is rarely done by a father. He was apparently very pleased to see her at any time. He would welcome her at a distance, and then would stand to greet her and he would kiss her. Fathers may have a very close relation with their sons or daughters, and they may spoil their daughters, but it is rarely the case that a father would stand to greet his daughter and kiss her. Fatimah would do the same every time her father, the Prophet, visited her.
The particular occasion this Hadith deals with is one of the latest in the Prophet’s life. He was in his last illness, shortly before his death. Fatimah’s presence gave him pleasure which is indicated in his greeting and whispering to her, giving her first the sad news of his approaching death, and then the happier news that she would be the first to join him. Again this reiterates their close relationship.
In this Hadith we have the statement of Aishah, one of the closest relatives of the Prophet remarking on the close similarity between the Prophet’s manner in his speech and movement and that of her step daughter, Fatimah, the youngest of the Prophet’s children. She makes a further comment later in this Hadith, stating that she used to think very highly of Fatimah, but when she saw her crying then laughing in quick succession, she felt that she did not have such a status, as her feelings could swing so easily.
Yet the change of mood filled Aishah, and probably others, with curiosity and she asked Fatimah what her father, the Prophet, told her. The answer shows that Fatimah was fully aware of the Islamic moral standards, revealing nothing of what was told to her in secret. However, when the Prophet had passed away, she was free to disclose what he had told her, since it became partly known. The Prophet told her that he was dying, and after he had actually passed away, that part of the conversation was no longer a secret. The other part concerned Fatimah herself and she was free to tell it.
A point in this Hadith that merits further discussion is that of standing up to meet someone as he or she arrives. The Hadith mentions that the Prophet used to stand to greet his daughter, and she did likewise. Here we note that the two people involved are father and daughter. It is normal, and well in line with Islamic manners, that a son or a daughter stands up when their parents come in. It is a gesture of genuine respect. But the Prophet’s standing when his daughter comes in is a gesture of genuine love and kindness. In neither case, there could be any confusion of feelings or action.
The point about standing up to express respect or high esteem is highly relevant. At certain points, the Prophet indicated that this is not an acceptable behavior. Consider the following Hadith reported by Jabir ibn Abdullah, a companion by the Prophet: "The Prophet was ill, and he was leading us in prayer. He was seated, while Abu Bakr was repeating the takbeer so that the congregation could hear. The Prophet turned slightly to us and saw that we were standing. He signaled us and we all sat down to pray in the same position he prayed. When he finished his prayer, he said, ‘You were about to do the same as the Persians and the Byzantines: they would stand in the presence of their kings who would be seated. Do not do that; rather, do as your prayer leaders do. If the imam prays standing, you stand up; and if he prays seated, you also sit’." (Related by Muslim and Al-Bukhari in Al-Adab Al-Mufrad).
In this Hadith the Prophet makes it clear that the congregation should do like the imam. If the imam can only pray in the seated position because of an illness or an injury, the congregation should do likewise. According to Imam Malik and Muhammad ibn Al-Hassan of the Hanafi school of Fiqh, this is obligatory, to the extent that if the congregation stand when the imam is seated, the prayer is invalid. However, other schools of Fiqh consider that permissible relying on other equally strong evidence.
As for standing up to meet respected people, there are Hadiths which show that this is permissible when there is no question of confusing this with glorifying the person concerned, as in the case of Saad ibn Mu’ath when he was to rule in the case of the Jews of Quraythah. As he entered, the Prophet told everyone in his main tent, saying: "Stand up to meet your master." On the other hand, Anas ibn Malik, a close companion of the Prophet reports: "They (meaning the Prophet’s companions) did not love to see anyone more than they loved to see the Prophet. When they saw him, they would not stand up to greet him, because they were well aware that he disliked that they should stand up." (Related by Al-Bukhari in Al-Adab Al-Mufrad, Ahmad and Al-Tirmidhi)

Leaving One Person Out (by Adil Salahi..Arab News)

Islamic manners are the most refined. They take care of the feelings of even the weakest, humblest or youngest in any group or community.
The Prophet was sent into a people whose standard of civilization was limited to a form of urban life that was often in contact with Bedouins. Makkah, where he was born and grew up, was situated in the middle of a mountainous area, surrounded by a desert, with a very hot climate. It is natural in such conditions that manners would be rough. Traditions like vengeance- killing even increased such roughness. Islam changed all this and taught those Arabs very refined, civilized manners. Before Islam, care for the feelings of another person was, if at all, practiced on a very limited scale.
To appreciate the change brought by Islam, let us look at the following Hadith: Abdullah ibn Massoud quotes the Prophet as saying: “Should there be three of you, then let not two of them be in conversation to the exclusion of the third, because this will hurt him.” (Related by Al-Bukahri and Muslim)
This Hadith enjoys a high degree of authenticity, and it comes in several versions. Another similarly authentic version uses the third person and drops the cause at the end. Thus, the Hadith runs as follows: “If there is a group of three, then let not two of them be in conversation to the exclusion of the third.” (Related by Al-Bukahri and Muslim). A third version adds some qualification. “Let not two people talk to each other to the exclusion of a third until they mix with others, because their action hurts him.” (Related by Al-Bukhari)
It seems that the Prophet gave this advice on different occasions and in different wordings, so that it would be known and people will act on it. The Prophet is concerned here for the third person that is left out of the conversation between the other two. We do not have any qualification to limit this instruction to any situation, which means that whoever the third person happens to be, he or she must not be so obviously excluded. The Prophet clarifies that such an action is bound to hurt the excluded person. Hence, it must not be done, and the order he gives represents a very clear prohibition.
Thus, if they are three brothers, or three classmates, or colleagues, or indeed any three, the restriction applies. The Prophet mentions the figure three because it is the least number where exclusion may occur. But it applies to any larger number of people where such exclusion takes place. When there is a group of people, they must not leave any one of them feeling excluded.
Another version of this Hadith adds a clarification. When the Prophet stated this prohibition, his companions asked: “What if they are four?” He said: “That is all right.” This applies when two of the four have some private conversation. The restriction does not apply here because the other two could talk to each other. The feeling of exclusion does not apply. However, if three of them talk together and exclude the fourth, the same prohibition applies.
The Prophet also taught his companions to seek permission from their guest if they wish to leave. Abdullah ibn Sallam was a companion of the Prophet. Abu Burdah, a man from the following generation, one day sat with him. After a while, Abdullah said to him: “You are sitting with us and it is time for us to leave.” Abu Burdah reports: “I said, ‘as you wish.’ He rose and I walked with him to the door.” (Related by Al-Bukhari in Al-Adab Al-Mufrad). This means that there is nothing wrong if one should wish to leave, provided he explains to his guest, or host, before he departs.
The Prophet was very easy in his manners. He cared for everyone and never despised any form of hospitality given to him, or showed that he expected something better. If he visited a poor person, he would sit wherever was suitable and show no dissatisfaction. People welcomed him and gave him the best they had, but their best might be not very comfortable. He would pay no attention to poor conditions. He was concerned more with the people themselves, and every one of them was important to him.
We learn from his manners described in numerous Hadiths, related by a large number of his companions that it was very easy to get along with him, and he respected everyone. Abdullah ibn Bisr reports that the Prophet dropped at his father’s place. “His father gave him a velvet mat, and he sat on it.” (Related by Al-Bukhari in Al-Adab Al-Mufrad)
This Hadith does not tell us anything about what went on between the Prophet and his host. The reporter merely mentions how the Prophet was received. Apparently, there is nothing special on this occasion to comment on. It shows that the Prophet’s companions reported every movement and action he did, and every word he said. In this instance, nothing of importance took place. Therefore, the reporter merely mentions the sort of mat the Prophet was offered and how he reacted.
Various reporters of Hadith do this. There is a similar action reported in another Hadith in which Abdullah ibn Amr mentions that the Prophet came to him when he had heard that he fasted very often. The report goes like this: “When he came in, I gave him a cushion made of leather and stuffed with the fiber of the date tree. He sat on the floor and the cushion was between the two of us.” Here we see the Prophet being given a hard cushion, which is not very comfortable. But he simply takes it and places it between him and his host, so that both of them could use it for support. When we hear or read such Hadiths, with such detailed description, we realize that the Prophet’s companions could not have left anything unreported.
The rest of this Hadith speaks about the Prophet’s advice to Abdullah about his voluntary fasting. He apparently fasted very frequently. The Prophet wanted him to take things easy, but he felt that he could do more. There are several versions of this discussion, but they all agree that the Prophet suggested to him to fast only three days every month, but he kept asking to be allowed more. Thus the Prophet suggested five days, then seven, nine, and eleven but Abdullah wanted to fast more. The Prophet then said: “No one can do better than the Prophet David who used to fast on alternate days.” Abdullah ibn Amr did this, and continued to do so until he became an old man, when he regretted not acting on the Prophet’s advice. He still observed what he committed himself to do in the presence of the Prophet.

Keeping people’s faults secret (by Adil Salahi..Arab News)

Sometimes we are faced with a situation where quoting an incident or a person’s behavior may serve a good purpose. Is it acceptable, from the Islamic point of view, to give such a report, or does that come under backbiting, which is forbidden in Islam? This is a question that we are often faced with in a wide variety of situations. Because backbiting is strongly repudiated in Islam, good Muslims hesitate to say anything about other people, even when what they have to say does not detract from the person so spoken of in any way.
Abdullah ibn Masoud reports: "When the Prophet divided the spoils of war after the Battle of Hunain, people were overcrowding the place at Ji’irranah. The Prophet said: ‘Once God sent one of His servants to a certain community but they rejected him, accused him of lying and injured him in his forehead. He wiped the blood off his forehead and said, ‘My Lord, forgive my community for they do not know (the truth).’" Ibn Masoud adds: ‘I can almost see the Prophet imitating the man and wiping his forehead.’ (Related by Al-Bukhari in Al-Adab Al-Mufrad, Ahmad, Ibn Majah and others).
This is a simple report which the Prophet felt useful to quote in that particular situation when people did not pay attention to the fact that they were hurting the Prophet in their scrambling for their shares of the booty. He reports to them that earlier prophets suffered ill-treatment at the hands of their people, to the extent that a prophet might be physically assaulted and injured. This was a subtle hint by the Prophet Muhammad to those who hurt him, so that they might desist.
What the Prophet told his companions was that it was often the lot of a messenger of God to be hurt. Like this prophet he mentioned, he himself was subjected to much abuse, both mental and physical, on several occasions. When he went to Taif to call on its people to accept Islam, he was chased by slaves and boys who threw stones at him and he suffered injuries. Enduring such hostility is a common occurrence among those who call on people to believe in God.
What is surprising about this Hadith is that Al-Bukhari relates it under a heading which has nothing to do with suffering adversity. The heading given to it is, ‘Seeing nothing wrong with transmitting a report.’ Al-Bukhari was very scholarly in his classification of Hadiths. He sometimes mentions a Hadith which does not appear to be relevant to the heading, because he wants to alert the reader to a subtle relevance. Here we can say that he gives this heading to alert us that we transmit a report we should make sure that it contains nothing unacceptable from the Islamic point of view. It cannot be a report of backbiting, or something to be ashamed of. When a report is likely to make public something that is better left secret, then reporting it is wrong.
It is reported that some people visited Uqbah ibn Amir, a companion of the Prophet, and said, ‘We have neighbors who drink and do other deeds: should we report them to the governor?’ He said, ‘No. I heard God’s Messenger saying, ‘Whoever sees a defect in a Muslim and overlooks it is like one who saves a young girl who has been buried alive.’ (Related by Al-Bukhari in Al-Adab Al-Mufrad and Ahmad).
This is an important Hadith which defines the attitude a Muslim should take when he sees something wrong done or practiced by a fellow Muslim. What we are talking about here is a practice that constitutes disobedience to God, but does not injure or constitute an injustice to anyone else. In this case, the best thing to do is to keep the matter secret and not to publicize it. The reason is twofold:
For one thing, publicity of people’s faults puts them in a defensive position. Some people may think that such publicity gives them a chance to boast about what they do, even though if it is unworthy of a Muslim. The fact that it has become known encourages them to boast about it in defiance of the accepted Islamic norms. Thus, instead of encouraging them to mend their ways, publicity hardens their attitude.
On the other hand, publicity may encourage others to follow such people’s example, particularly if the practice involved is associated with pleasure, desire gratification, material gain or the like. Thus, publicity tends to help make forbidden practices commonplace in a Muslim community. For this reason, Islam wants its community to refrain from indulgence in gossip.
From another point of view, keeping someone else’s faults secret allows us a chance to talk to them about it, counseling them to mend their ways, or giving them advice on how to get rid of such fault. We will be able to help them in this way. We must not forget that a person who commits an error is always likely to receive God’s forgiveness once he repents and resolves not to repeat sinful actions. To encourage someone to repent and seek God’s forgiveness requires that we keep secret what that person has done.
The encouragement the Prophet provides to keep other people’s faults secret is such that he likens it to saving a poor girl buried alive from certain death. The Arabs in pre-Islamic days used to bury young girls alive, for fear of poverty or shame. Islam put an end to this abhorrent practice. Saving such a girl is highly commendable. Hence the Prophet likens overlooking other people’s faults to such savior.
We should add here that Abu Ayoub, a companion of the Prophet, used to travel to meet other companions to ask them about a Hadith they might have heard from the Prophet.
This Hadith is one of these. It is reported that Abu Ayoub traveled to Egypt to meet Uqbah ibn Amir, the first reporter of this Hadith. When he arrived at the home of Maslamah ibn Makhlad, the governor of Egypt, he came out to receive him and hugged him assuring him of a warm welcome. He then asked him about his business in Egypt so that he might facilitate it for him. Abu Ayoub said, ‘I have come to meet Uqbah ibn Amir and ask him about a Hadith he and I are the only survivors among those who heard the Prophet saying it. Could you please send someone with me to guide me to his home.’
The governor did that, and when Uqbah heard of Abu Ayoub’s arrival, he came out to give him a very warm welcome. Abu Ayoub said: "I have come to ask you about a Hadith concerning keeping secret other people’s errors. You and I are the only survivors of those who heard it." Uqbah said: "Indeed, I heard the Prophet as he said, ‘Whoever keeps secret a shameful deed done by a Muslim, God will grant him His cover on the Day of Judgment.’" Abu Ayoub said, ‘This is true.’
Abu Ayoub thus finished his business in Egypt and started on his return journey to Madinah. The governor inquired after him, but he was told that he had already left. He sent some of his men with a gift, but they did not catch up with him until he reached El-Arish. This gives us an idea about the care early Muslims took to ascertain the reporting of every Hadith.

Changing names(by Adil Salahi..Arab News)

The Prophet (peace be upon him) showed considerable interest in names. This is not surprising because a name is often the first thing that gives an impression of a person. If you have a good name, or one that invites optimism, people feel pleased to address you and speak to you. By contrast, a person with a bad name may invite bad associations and create a negative impression. Hence the Prophet made it clear to all his followers in all generations that choosing good names for their children is a duty of every parent.
At the time of the Prophet, the Arabs did not seem to give names much attention. It was the case with some of them that when a child was born, the father would go out in the desert, and if he sees an animal, he would call the child after that animal. Hence, some Arabian names of the time could mean, fox, lizard, dogs, etc. This is in marked contrast to the Prophet’s practice. When he saw a newly born child, he would pray for him or her and ask about his or her name. If he did not like it, he would change it. This was the case with boys and girls alike.
A Hadith mentions that a child born to Abu Ussayd was brought to the Prophet who took him and placed him on his thigh. Then the Prophet was distracted by something. The father told someone of his folk to take the child away, but its removal alerted the Prophet who immediately asked: “Where is the child?” The father told him that he was taken away. The Prophet asked what was he named. When he was told of the child’s name, he said: “No! His name is Al-Munthir.” (Related by Al-Bukhari and Muslim).
In this instance, we note that the name given originally to the child is not mentioned. We realize that the Prophet disliked it for some reason.
He gave him a new name, which means “the warner”, and the child was known by that name ever since. His original name was forgotten. Needless to say, the Prophet would not have changed the child’s name for no reason. His practice is to change only those names which either gave a bad impression, or were unacceptable from the Islamic point of view.
Another Hadith quotes the Prophet as saying: “The worst name in God’s view is that of a man who calls himself ‘king of kings’.”(Related by Al-Bukhari, Muslim, Abu Dawood and Al-Tirmithi). Here the case is very clear. This title belongs to God alone. No one can call himself by such a title, even though he may be an emperor who rules over a vast kingdom, in which many regions enjoy some autonomy and each of which has its king or president who defers to that emperor.
This used to be the case in old empires, but even then, the overall lord of such an empire may not call himself king of kings, or by any similar title in any language. Anyone who rules over a kingdom or a state of any size must realize that being in such a position is an honor given to him by God and a great responsibility, as he will be accountable to God for his conduct. He should be grateful to God for the honor and privilege he has been given, and must do his best to ensure justice to all his people. If he calls himself “king of kings,” he only betrays his arrogance, and arrogant people are disliked by God.
We mentioned that the Prophet changed names only when necessary, and he did this with both boys and girls, men and women. A Hadith reported by Abdullah ibn Umar mentions that the Prophet changed a woman’s name who was called Aassiyah. He said to her: “You are Jameelah.” Here the need for the change is quite obvious. Aassiyah is the female version of Aassi, both of which mean “disobedient.” The Prophet points out here that such a name is unacceptable because it stresses a quality which is associated with rejecting the faith or being rebellious. The Prophet gave her the name Jameelah, which means “pretty.”
One of the girl names the Prophet consistently changed was Barrah, which apparently was very common among the Arabs. The name means “righteous or dutiful”. So, there is nothing bad about the name, but what the Prophet seemed to dislike is that it asserts something that no one can confirm. It is a sort of a claim that cannot be substantiated. We note this from the following incident.
Muhammad ibn Amr ibn Ata’, who belonged to the tabi’een generations, i.e. the generation that succeeded the Prophet’s companions, visited Zainab bint Abu Salamah, the Prophet’s foster daughter. She asked him about the name of a sister (or a daughter according to some versions) of his. He said that her name was Barrah. Zainab told him: “Change her name. The Prophet married Zainab bint Jahsh whose original name was Barrah and he changed it to Zainab. He also came into Umm Salamah’s room when he married her and he heard her calling me by may name, Barrah. He said to my mother: ‘Do not commend yourselves. God knows best which of you is the righteous one and which is a sinner. Call her Zainab.’ (My mother) said to him: ‘She is Zainab.’ Muhammad ibn Amr said: ‘I will change her name.’ She said to him: ‘Change her name to that which the Prophet used. Call her Zainab’.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Muslim, Al-Darimi, and others).
In this story we have the reason for the change of the name stated by the Prophet. He disliked that a girl’s or a woman’s name should assert that she was righteous. In fact, the Prophet has consistently highlighted the fact that a Muslim must not praise himself. If a woman is asked her name, and she says, “I am Barrah,” this may be construed as a pretense to purity or righteousness, when God states clearly in the Qur’an: “Do not pretend to purity. He knows best who is truly God-fearing.” (53: 32)
In this story, the Prophet is said to have changed the name of one of his wives and the name of his step daughter, both of whom were called Barrah. In each case, he called the woman or the girl concerned Zainab, which is made up of two words Zain and Abb, which mean respectively, adornment or beauty and father. This makes the name Zainab akin to ‘her father’s darling.”
When the Prophet’s step daughter hears the name Barrah given to a young girl, she tells her father or brother to change her name. She gives her reason and recommends very strongly that the girl be given the name the Prophet used in her own case. This is an exemplary case of following the Prophet’s lead.
What is also amazing is that we have reports mentioning that two more of the Prophet’s wives were originally called Barrah. He changed the name of one of them to Juwairiyyah and the other to Maymoonah.

What is incompatible with faith(by Adil Salahi, Arab News)

When we remember that good manners is a social exercise,
we can easily appreciate that words are as important as deeds. A kind word is always welcome to any person. In every language, there are sayings which stress that a kind word will never go amiss. Proverbs abound to the effect that it is more important to most people to hear a welcoming word than to be treated to a delicious meal, if the host uses his welcoming words sparingly. In fact what people say to one another is of great importance in strengthening social ties and building a united community. It is only natural, therefore, that Islam should take care to direct its followers to select their words well and to say only what is useful, truthful and conducive to strengthening community feelings.
One quality which Islam condemns is to speak differently about people in different situations. We have all seen some people who may speak ill of someone in his absence, pointing out his defects, exaggerating them and portraying him in a generally bad light. Nevertheless, should that same person appear on the scene, they immediately switch tone and speak in a very friendly manner to him, praise him and try to persuade anyone who is present that they love that person and hold him in a very high regard. They may try to explain away their first attitude with certain excuses which could not be reasonably accepted.
There are others who are a little more careful than to allow themselves to say one thing and its opposite in the same place or to the same person. However, they will not hesitate to do that in different situations. When they meet you, they express their friendship and that they are prepared to do any service for you. When they are with others and you are absent, they do not hesitate to use any critical remarks against you, disparage your character and try to discredit you in front of other people. They may go as far as doing this deliberately in order to harm you or foil your projects or make your efforts fruitless. A person may discover that his efforts to win favor with some people come to nothing although he may have set great store by their friendship or their help. When he tries to discover the reason for his lack of success, he may find out that someone has spoken ill of him to them. Nevertheless, that very person is always ready to meet him with open arms and lavish praise on him in his presence.
On the other hand, people of this type go around speaking ill of others to their opponents, while extolling the praises of their interlocutors. However, as soon as they meet the first group, they lavish their praises on them while criticizing the others.
All such behavior is repugnant to Islam. But the matter may not stop at that. People of this type may fabricate stories and spread them around in order to create an atmosphere of hostility between people. They do not care if that hostility brings in its wake trouble, quarrels or fights. They only want to enhance their own position with each group or to serve their own selfish ends. If that means that they should create trouble, then trouble they will create. Islam shuns their behavior. The Prophet speaks in the clearest of terms about them. He is quoted by Hurairah as saying: ‘A double faced person should never be trusted.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, At-Tirmithi and Ahmad). Another version of this Hadith suggests that the Prophet has said: “A double faced person never has a good position with God.”
Another example of how Islam refines the character of a Muslim and impresses on him the need to use only proper language, avoiding any obscenity or foul language, is the Hadith which has been reported by Abdullah ibn Massood who quotes the Prophet as saying: “The characteristic which is most blameworthy for a believer to have is the unscrupulous use of shameless language.” (Related by Al-Bukhari in Al-Adab Al-Mufrad and Ibn Hibban). It is blameworthy because it is indicative of loose character, selfishness and greed. All these qualities deserve blame. An aspect which indicates all these is certainly worthy of blame.
Some people, however, do not hesitate to use foul, shameless language in any situation. They even boast of that. Islam certainly does not approve of their behavior, because it teaches its followers to watch their language. That is done in a variety of ways which the Prophet employs in order to drive the point home to his followers that a believer must give credence to his claim to believe in God and the message of Muhammad (peace be on him) in word and deed. His companions understood that very well and tried to impress the same on others. Ali ibn Abu Talib, the Prophet’s cousin and son-in-law, says: “Cursed will be those who are given to cursing others.” (Related by Al-Bukhari in Al-Adab Al-Mufrad).
When we speak of a characteristic or a moral value which Islam tries to instil in its followers, we need to look at how Islam relates this to its overall message and fundamental principles. One of the most essential principles in Islam is the belief in the Day of Judgment and that people will be resurrected on that day, when their deeds and everything that they had said or done in this life will be reckoned for or against them. They will be then given their reward or punishment according to the results of the test which they had undergone in this life. An important aspect of this is the fact that the Muslim nation will be called upon to testify against other nations to the effect that God has sent a clear message to mankind and required them to believe in it. This is a position of honor.
The Muslim community will be given this position as a complement to its role in this life as a conveyor of that message. Therefore, every Muslim is keen to be included among those who testify against other nations. The Prophet tells us that those who are given to cursing others will be denied that position. He is quoted as saying: “Cursers will not be on the Day of Judgment either witnesses or intercessors.” (Related by Al-Bukhari in Al-Adab Al-Mufrad and others). They will also be denied any chance to pray to God to show kindness to their relatives, parents or children. When we realize that this is denied them only because of their cursing, we can appreciate how seriously Islam views this unbecoming characteristic.
It has been pointed out that the Arabic term used in the Hadith and rendered in the translation as “witnesses” is the same term which means “martyrs”. Therefore, the Hadith may be understood as meaning that such people who are given to cursing others will never qualify to be martyrs, nor will they be allowed to intercede on behalf of their immediate relatives. However, if we take it to mean only “witnesses”, we can add another shade to its meaning. That is, that their testimony will not be accepted because they disqualify themselves of being reliable witnesses by their bad language. Islam tries to relate results to causes. In this context of refraining from using foul or shameless language, it teaches its followers that when people exchange curses, they bring the curse on themselves. This is what is emphasized by Huthaifah, a well-known companion of the Prophet, who says: “If any people exchange curses, the curse will befall them.” (Related by Al-Bukhari in Al-Adab Al-Mufrad). This is akin to a Hadith which forbids a Muslim to call another Muslim an unbeliever. It states that if one person calls another a disbeliever, that description will certainly be true of one of them. It means that either the person so described is truly a non-believer or the one who described him as such is himself a nonbeliever.

Care for people in distress by Adil Salahi(Arab News)

We have repeatedly said that Islam spares no effort to strengthen social ties. When we know that someone is in distress, we are encouraged by Islam to try to alleviate his distress, even though he may not appreciate our care. One aspect which stands out in this connection is visiting those who are ill. Islam encourages its followers to visit those who are ill in order to encourage them and cheer them up. We also pray for their recovery.
It goes without saying that if we know that someone has an infectious disease and that we are liable to catch that disease if we spend sometime with him, we are strongly recommended not to come near him. It is sufficient to inquire after him through his family who will communicate our inquiry to him. Nowadays, we can speak to him on the telephone and this should give the patient the sort of encouragement which he would have through our visit and prayer for his recovery.
Indeed, the Prophet visited his companions when they were ill, and visited people who were not Muslims when he came to know that they were in distress. Even when the patient is liable to offend his visitor inquiring after his health, visiting him is recommended. The Prophet did not hesitate to do that.
Abdullah ibn Abbas, the Prophet’s learned companion and cousin reports that the Prophet went to visit a Bedouin who had fallen ill. Ibn Abbas explains that when the Prophet visited a patient, he said to him as he entered: “You have nothing to worry about. It is a source of purification, God willing.” When the Prophet said these words to the Bedouin, the latter said: “Do you say it is purification? Indeed, it is not. It is a fever which is overwhelming an old man, leading him to the grave.” The Prophet (peace be on him) said: “It may be so, then.” (Related by Al-Bukhari).
What we have here is a typical example of a person who is totally uncouth, speaking roughly to a well-wisher who is none other than the Prophet himself. Had the Bedouin known better, he would have been so pleased with the Prophet’s words. What the Prophet said to him as he entered was a prayer that his illness would be the means of God’s forgiveness of the Bedouin’s sins. If so, then the Bedouin patient had, as the Prophet said, nothing to worry about. If he recovered and regained his health, he would have profited on two counts: health and forgiveness. If his illness ends in his death, then he will be at least forgiven his sins and that is a great profit indeed.
The Prophet’s statement, “You have nothing to worry about. It is a source of purification,” was followed by his saying, “God willing.” This signifies that his words were meant as a prayer, not as a statement of fact. It means that not everyone who has an illness receives forgiveness of past sins as a result. He has to accept what has befallen him as something that God has willed and, therefore, he proves his good, strong faith and thus earns God’s forgiveness. Therefore, we are recommended to follow the Prophet’s example and pray for the forgiveness of the patient whom we visit.
However, this Bedouin did not seem to appreciate the Prophet’s prayer. He questioned him about his description of illness as a source of purification. Then he describes his ailment most vividly as it was the habit of Bedouins: it was “a burning fever, overwhelming an old man leading him to his grave.”
What could the Prophet say when he was faced with this attitude by the Bedouin? If the Bedouin was a man of strong faith and found the Prophet praying for his forgiveness, he should have rejoiced. But he deplored what he felt his approaching end. The Prophet simply said that it may be that his death was near. Some commentators suggest that the Prophet might have been informed by God before he visited the Bedouin that he was in his final illness. They also say that it may be that the Prophet was informed of it when the Bedouin made his uncivilized answer. Whatever the case might have been, the Bedouin died the following morning.
The possibility of meeting such an attitude should not deter us from visiting those who are ill. Indeed, we are recommended to do so in all situations. Such an action is counted among the best that cements social ties. Abu Hurairah quotes the Prophet as saying to his companions: “Who of you has started the day fasting?” Abu Bakr said: “I have.” The Prophet said: “Who of you has visited an ill person today?” Abu Bakr answered: “I have.” The Prophet then asked: “Who of you has today attended a funeral?” Abu Bakr said: “I did.” The Prophet asked again: “Who has fed a needy person today?” Again it was Abu Bakr who said: “I did.” Marwan ibn Mu’awiyah, one of the people mentioned in the chain of reporters of this Hadith adds that he learned that the Prophet commented: “Anyone who combines all these actions on the same day will be admitted to Heaven.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Muslim and An-Nassaie)
Needless to say that the Prophet asked his companions these questions on a day when fasting was not required by way of duty. In other words, it was not a Ramadan day. All of them would have been fasting, except those who were exempt for a legitimate reason such as illness or traveling. Abu Bakr was then fasting voluntarily on that day. It is well-known that voluntary fasting is handsomely rewarded by God in all cases.
This is due to the fact that fasting is an action which admits no hypocrisy. When a person abstains from eating and drinking, he does so in order to please God.
The Prophet then asks about two actions which cannot fail to cement social ties, namely, visiting patients and attending funerals. Both actions are indicative of care toward others. If you go and visit a patient, you sacrifice your time and effort in order to cheer him up and help him face his misfortune with patience and fortitude. You also give moral support to his family. When you attend a funeral, you demonstrate to the family of the deceased that you share in their grief. Your ties with them are not of the sort which demonstrate itself only in a situation of comfort and good health.
The last action the Prophet asks about is feeding a poor person. Again this is an action which expresses care for the community. It is true that God has made it an obligation on all of us to pay zakah, which is a contribution collected in order to alleviate poverty and other hardships. The Prophet is asking here about voluntary actions and when he asks about feeding a poor person, most probably he means that this is done on top of paying zakah. This understanding of the Hadith fits in well with the first question about fasting. Both fasting and payment to the poor are done voluntarily in this case, although they are required to be done as obligatory in other situations.
The Prophet’s comment that when all these actions are done by the same person on the same day, they qualify that person to be admitted to Heaven, is a highly significant comment. These four actions can only be combined on the same day by a person who has strong faith and who is keen to earn reward at every possible moment. He allows no opportunity of earning reward to escape.
He is keen to do voluntary worship as in the case of fasting, and he is keen to share other people’s grief as in the case of visiting patients and attending funerals, and he is very generous when he realizes that they are deserving of his generosity. Abu Bakr was such a person who combines strong faith with a strong desire to do good and a compassionate heart.