Prophet Muhammad – Forgiving and Kind

     قال الله تعالى: { لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ} التوبة 128.

      Allah -the Exalted- says: { Verily, there has come to you a Messenger (Muhammad) from among yourselves. It grieves him what you suffer.  He is concerned over you, and to the believers he is kind and merciful} (Surah 9, verse 128).

    عن عَائِشَةَ رضى الله عنها أَنَّها قالت: ( مَا انْتَقَمَ رَسُولُ اللَّهِ صلى الله عليه وسلم لِنَفْسِهِ فِي شَىْءٍ قَطُّ، إِلاَّ أَنْ تُنْتَهَكَ حُرْمَةُ اللَّهِ، فَيَنْتَقِمَ بِهَا لِلَّهِ). متفق عليه.‏

            Narrated Aisheh (Wife of the Prophet) -may Allah be pleased with her- said: “Prophet Muhammad -prayer and peace be upon him- never took revenge over anybody for himself, unless the limits of Allah were violated then he would serve justice for Allah’s sake.” Related by Al-Bukhari and Muslim.


Prophet Muhammad urged the Muslims to show forgiveness and kindness to others.  Not only did he express that in words, but he also accompanied it with action.  If we study the biography of Prophet Muhammad -prayer and peace be upon him, we see instance after instance of forgiveness and largess.

The most clear instance of Prophet Muhammad’s great forgiveness appears in his treatment of the tribe of Qureish after the Conquest of Makkah.

Prophet Muhammad -prayer and peace be upon him- spent thirteen years in Makkah inviting his people to Islam.  During this period, his tribe Qureish not only refused his invitation but persecuted him and his followers.  Qureish used to worship idols, and vehemently rejected the call to worship one God.  They believed in God, but associated other idols in worship as well.  As the Prophet explained his divine message, and as people saw the true divine and noble nature of his message, many people embraced Islam and devoted their worship to one God only.  However, the chiefs and powerful men of Qureish insisted on their belief, and moreover started harming and torturing those who followed Prophet Muhammad, and employed many methods to make them renounce their religion.

In response to this persecution, Prophet Muhammad -prayer and peace be upon him- allowed his followers to migrate to Ethiopia first, and to Al-Medina later.  Al-Medinah is located around 210 miles north of Makkah, and at the time was populated by a tribe called Al-Ansar.  Beside Al-Ansar Tribe, many Jews had moved to Al-Medinah as they determined it to be the place where the next true prophet would appear.  The Ansar used to worship idols, while the Jews used to worship God.  The Jews often used to warn the Ansar that soon a true prophet will come then they will kill all of Ansar.  Therefore, when some Ansari men heard of Prophet Muhammad, they remembered the warning of the Jews and readily accepted his prophet-hood and believed him in his Divine message.  Finally, Prophet Muhammad -prayer and peace be upon him- migrated to Al-Medinah and the whole town embraced Islam vowing their allegiance to God and His true Messenger.

Qureish had decided to kill Prophet Muhammad by asking each sub-tribe to send a man to participate in killing Prophet Muhammad.  God revealed their plan to Prophet Muhammad and commanded him to migrate to Al-Medinah.  Qureish promised 100 camels for whoever caught the Prophet dead or alive, but he evaded them and reached Al-Medinah safely.

Once in Al-Medinah, the tribe of Qureish organized many military expeditions and armies to defeat the now Muslim Ansar tribe and Prophet Muhammad.  After a number of battles, both sides signed a peace treaty named Al-Hudeibiyah Treaty that favored the tribe of Qureish, but the Prophet looking for peace signed it.  When Qureish violated the treaty, Prophet Muhammad with the permission of God decided to march to Makkah, his birthplace and the starting point of his Divine true message.

The Muslim marched in large numbers to Makkah and overcame the minor resistance they faced.  When they entered Makkah, there were many of idols around Ka’bah in the Great Sacred Mosque of Makkah.  The Prophet had all of them destroyed.

                   The Forgiveness of Prophet Muhammad appeared even before he entered Makkah.  Prophet Muhammad had it announced that whoever stayed in his house or in the house of Abu Sufayn, then no harm will come to him.  Thus, instead of killing and pillaging the tribe that spent every penny opposing and fighting him and his followers, he granted them general amnesty.  The tribe of Qureish, who always fought the Muslims, tortured them, and killed many of them, now could see the real high moral character of Prophet Muhammad and his followers.

    عنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم عَامَ الْفَتْحِ جَاءَهُ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ بِأَبِي سُفْيَانَ بْنِ حَرْبٍ فَأَسْلَمَ بِمَرِّ الظَّهْرَانِ، فَقَالَ لَهُ الْعَبَّاسُ: يَا رَسُولَ اللَّهِ، إِنَّ أَبَا سُفْيَانَ رَجُلٌ يُحِبُّ هَذَا الْفَخْرَ فَلَوْ جَعَلْتَ لَهُ شَيْئًا،‏ قَالَ: «‏ نَعَمْ، مَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ، وَمَنْ أَغْلَقَ عَلَيْهِ بَابَهُ فَهُوَ آمِنٌ» .  رواه أبو داود.

Narrated Ibn Abbas said (English translation): “Al-Abbas Ibn Abdil-Muttalib (uncle of the Prophet) brought Abu Sufyan Ibn Harb (Leader of Qureish) to Prophet Muhammad just before the Conquest of Makkah.  Abu Sufyan embraced Islam at a place called Marr Adhahran.  Then Al-Abbas said to the Prophet: ‘O Messenger of Allah, Abu Sufyan is a man who likes the common distinction and pride, if you may do something for him.’  Prophet Muhammad -prayer and peace be upon him- said: ‘Yes, whoever enters the house of Abu Sufyan is safe, and whoever closes his house door on himself is safe.’ ”  Related by Abu Dawood.

Then after the Muslims entered Makkah, the tribe of Qureish wanted to know their fate and went to Prophet Muhammad to ask him.

عَنْ أَبِي يُوسُفَ أَنَّ النبي صلى الله عليه وسلم قَالَ لَقريش حِينَ اجْتَمَعُوا فِي الْمَسْجِدِ: مَا تَرَوْنَ أَنِّي صَانِعٌ بِكُمْ؟ قَالُوا: خَيْرًا، أَخٌ كَرِيمٌ وَابْنُ أَخٍ كَرِيمٍ، قَالَ: اذْهَبُوا فَأَنْتُمُ الطُّلَقَاءُ. رواه البيهقي.

          Abu Yoosuf related (English translation): “After the Conquest of Makkah, the tribe of Qureish gathered in the Great Mosque, so Prophet Muhammad -prayer and peace be upon him- asked them: ‘What do you think I am going to do with you?’  They replied: ‘We only expect forgiveness and pardon from an honorable generous brother, and an honorable generous nephew.’  So Prophet Muhammad -prayer and peace be upon him- said: ‘Then you may go, for you are the freed ones.’ ”  Related by Al-Beihaqi.

          Thus, we see the true moral character of Prophet Muhammad.  He forgave the tribe of Qureish after all their animosity, harm and opposition.  As a result, even his harshest opponents and sworn enemies among Qureish embraced Islam, some reluctantly at first but soon marveled and basked in the peace and justice of the true Divine message of Prophet Muhammad.

In fact, at the time of Prophet Muhammad many people of different religions used to come to see Prophet Muhammad and test his morals and outward actions.  They would set certain moral tests to see if Muhammad is a true Prophet.  Some Christians tested his acceptance of charity, but when he refused they recognized his sincerity and renunciation of the worldly life.  Some Jews tested his knowledge, and asked him deep esoteric questions that only they knew.  Prophet Muhammad -prayer and peace be upon him- answered all of their questions correctly as they stated.  Some pagans tested his justice and judgment, and Prophet Muhammad ruled with justice and avoided any bias.

To the extent that some famous rulers and kings accepted his true message based on his call to moral character and noble personal action.  The King of Ethiopia wept with tears when he heard the Qur’an then embraced Islam.  The Roman Emperor, Heraculius, asked Abu Sufyan (the chief of Qureish) about Prophet Muhammad and then marveled at his moral character, admitting that such moral behavior and justice only indicates a true Prophet of God.  The ruler of Yamamah, Thumamah Ibn Uthal, was captured by the Muslims.  The Prophet kept him for three days and then forgave him, releasing him.  During those three days, he was shown the real moral character of the Prophet and his kind treatment.  After his release, the Ruler of Yamamah declared Islam and then said his famous statement:

‘By God, O Muhammad, there was no face on the surface of the earth most disliked by me than yours, but now your face has become the most beloved face to me.  By God, there was no religion most disliked by me than yours, but now your religion (of Islam) is the most beloved religion to me. And by God, there was no city most disliked by me than your town, but now your town is the most beloved city to me.’

Thus, we see that the high moral code of Prophet Muhammad and his noble action including his great mercy and forgiveness set him apart and give credence to his true Divine Message, for Mercy and Forgiveness are characteristics that God often attributes to Himself.  Righteous people who follow God’s command, not only call for such moral traits but embody them in action as well.  And Allah knows best.



Ingratitude and Complaining


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

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

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

   Narrated Abu Yahya, Suheib Ibn Sinan -may Allah be pleased with him- that the Messenger of Allah -prayer and peace be upon him- said: “How wonderful is the case of a believer for there is good in every affair of his, and this is not the case with anyone else except for the believer.  When a good thing happens to him, he thanks Allah and that is good for him; and when a trouble befalls him, he endures it patiently and that is better for him.”  Related by Imam Muslim.


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

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

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

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

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


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

But how soon the son of Adam forgets his own actions and ignore the consequences of his bad deeds until it is too late.  Allah -the Exalted- states in Qur’an: {And whatever befalls you of disaster, it is because of what your hands have earned. And He pardons much} (Surah 42, verse 30).  Ali Ibn Abi Talib said: “Hardships befall you in the world because of your sins.”  Instead of complaining and showing ingratitude, the believer must first repent of all sins and ask Allah’s forgiveness.  Second, the believer must remind himself of the test of trials and tribulations of this world, and then bear the problem patiently, seeking Allah’s help.  And third, the believer must surrender to Allah’s will and accept Pre-destiny, believing that God has judged this way and the slave must accept it while in the meantime try his best to find a solution.

The believer must remember that previous nations went through the same trials and tribulations and now they are being tended the reward or punishment of their actions (in their graves).  One day we will be considered a past generation and we too will see the results of our actions in the Hereafter after death.   And just like when previous nations indulged in sins, they saw the effects of that in their worldly life, so will we.  Prophet Muhammad -prayer and peace be upon him- warned of such sins:

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

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

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

 Then the sensible person should reflect upon his action when afflicted with a problem or a calamity.  The believer should remind himself of the purpose of the life and the test he must pass through to attain Paradise.  The Muslim should always think of trials and tribulations as something that will absolve him of his sins and increase his reward; therefore instead of complaining and showing ingratitude, he should bear the problem patiently, turn to Allah and seek His help, and surrender to Pre-destiny and accept Allah’s Judgment while trying his best to find a way out of his trouble.  We ask Allah to guide us to the Right Path, and make us die on Iman.  And Allah knows best.



The True Prophet


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

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

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

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



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

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

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

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

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

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

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

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

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

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


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

Eternal Bliss and Transient Pleasure: Insights on Fasting

قال الله عز وجل: { وَيَوْمَ يَحْشُرُهُمْ كَأَن لَّمْ يَلْبَثُواْ إِلاَّ سَاعَةً مِّنَ النَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ قَدْ خَسِرَ الَّذِينَ كَذَّبُواْ بِلِقَآءِ اللَّهِ وَمَا كَانُواْ مُهْتَدِينَ} سورة يونس 45 .

Allah the Exalted says: { And on the Day when He shall gather them together, (it will be) as if they had not stayed (in the life of this world and graves) but an hour of a day. They will recognize each other. Ruined indeed will be those who denied the meeting with Allah and were not guided} (Surah 10, verse 45).

عن أنس بن مالك رضي الله عنه قال: قال رسول الله صَلّى اللهُ عليهِ وسلَّم صَلّى اللهُ عليهِ وسلَّم: « يُؤْتَى بِأَنْعَمِ أَهْلِ الدُّنْيَا مِنْ أَهْلِ النَّارِ يَوْمَ الْقِيَامَةِ فَيُصْبَغُ فِي النَّارِ صَبْغَةً، ثُمَّ يُقَالُ: يَا ابْنَ آدَمَ هَلْ رَأَيْتَ خَيْرًا قَطُّ؟ هَلْ مَرَّ بِكَ نَعِيمٌ قَطُّ؟ فَيَقُولُ: لَا وَاللَّهِ يَا رَبِّ، وَيُؤْتَى بِأَشَدِّ النَّاسِ بُؤْسًا فِي الدُّنْيَا مِنْ أَهْلِ الْجَنَّةِ فَيُصْبَغُ صَبْغَةً فِي الْجَنَّةِ فَيُقَالُ لَهُ: يَا ابْنَ آدَمَ هَلْ رَأَيْتَ بُؤْسًا قَطُّ؟ هَلْ مَرَّ بِكَ شِدَّةٌ قَطُّ؟ فَيَقُولُ: لَا وَاللَّهِ يَا رَبِّ مَا مَرَّ بِي بُؤْسٌ قَطُّ وَلَا رَأَيْتُ شِدَّةً قَطُّ». رواه مسلم.

Narrated Anas Ibn Malik, may Allah be pleased with him, that the Messenger of Allah ﷺ said: “A person among the people of Hell who had led a life of ease and plenty in the world will be brought forth on the Day of Judgment and immersed only once in Hell. Then he will be asked: ‘O son of Adam, did you ever experience any comfort in your life? Did you ever get any material blessing in the world?’  He will reply: ‘By Allah, no, my Lord.’

And then a person among the people of Paradise who had led the most miserable life in the world will be brought forth and immersed only once in Paradise.  Then he will be asked: ‘O son of Adam, did you ever experience any misery in your life? Had you any hardship in the world?’  He will reply: ‘By Allah, no, my Lord, never did I experience any misery or face any hardship.’ ”  Related by Imam Muslim.


When it comes to emotions and feelings of faith, the Muslim is most conscious of them while fasting, and especially so during the blessed month of Ramadan. When the Muslim stops himself from food and drink from sunrise to sunset, he feels a special bond and closeness to his Lord since he does so only to obey his Lord and please Him. And soon enough, through this struggle, the Muslim realizes that fasting involves deeper meaningful purposes and aspects beyond merely refraining from food and drink.

Indeed, the objectives and purposes of fasting are numerous.  Fasting is a discipline and a training exercise for the Muslim, for when the Muslim stops himself from the permissible, it is even easier to avoid the forbidden.

Thus, while he starts out by avoiding food, he ends up abandoning sins.

Furthermore, when the Muslim devotes more than half of his day for this sacred worship, he realizes the importance of paying attention to his hereafter.  And when the Muslim feels the pangs of hunger or yearns to quench his parched throat, he starts tasting the sweet taste of faith as never before, and is eager to do more to please his Lord.

Everyone is familiar with hunger and thirst, but these feelings are heightened during the long fast. Yet the Muslim sacrifices his will to eat and drink to obey and please his Lord. Not only that, but when the Muslim breaks his fast at sunset, he is rewarded with the sweet taste of faith (Iman) which brings him closer to his Lord and makes him more aware of God.  This moment of happiness will be followed by another joyous moment in the Hereafter, as mentioned in the following authentic hadith:

عن أبي هريرة رضي الله عنه قال: قال رسول الله صَلّى اللهُ عليهِ وسلَّم  : ( كل عمل ابن آدم يضاعف: الحسنة بعشر أمثالها إلى سبعمائة ضعف. قال الله تعالى: “إلا الصوم، فإنه لي وأنا أجزي به؛ يدع شهوته وطعامه من أجلي”.  للصائم فرحتان: فرحة عند فطره، وفرحة عند لقاء ربه. ولَخَلُوف فم الصائم أطيب عند الله من ريح المسك. والصوم جُنَّة. وإذا كان يوم صوم أحدكم فلا يرفث ولا يصخب، فإن سابَّه أحد أو قاتله، فليقل: إني امرؤ صائم). متفق عليه.

Narrated Abu Hurayra, may Allah be pleased with him, that the Messenger of Allah ﷺ said: “Allah said: ‘Every good deed of the son of Adam will be multiplied ten times to seven hundred times except fasting, which is for Me and I will reward for it accordingly; for he abandons his (sexual) desire, food, and drink for My sake.’

Verily, there are two moments of joy for the fasting person: one at the time of breaking his fast, and the other at the time of meeting his Lord (in the Hereafter).

Verily, the altered smell emanating from the mouth of the fasting person is better in the sight of Allah than the scent of musk.  Fasting is a shield (with which a servant protects himself from the Fire). When one of you is fasting, then he should avoid shameless and loud idle talk. And if someone calls him bad names or fights with him, then he should say: ‘I am fasting.’”  (Related by Al-Bukhari and Muslim).

Thus, there are two joyous and pleasurable moments for the fasting person: one when he breaks his fast and the other one in the Hereafter when he meets his Lord.

And herein is a great lesson and reminder for us.  After fasting the whole day, after experiencing hunger and thirst the whole day, and after waiting long hours, within minutes of eating and drinking at sunset all of that hunger and thirst is gone!  We no longer remember the long hours of waiting but enjoy the food in front of us. Indeed, the long day is forgotten and we feel like our fasting lasted only a short time. The same feeling will be experienced on the Day of Judgment.  The many years of struggle on earth will be remembered as one day, one morning, and even one hour.

The Muslim should take heed of the shortness and transience of the worldly life and should give preference to the long and everlasting Hereafter, while fulfilling the necessities of the worldly life. Just like fasting the whole day is diminished at the time of breaking the fast, so this worldly life will be diminished after death and will be felt like a short time only.  But the Hereafter continues on and on forever.

The Muslim should take care to avoid sins in this world just like he prevents himself from food and drink during the day–and he should expect Allah to grant him happiness at the end of his life just like he experiences happiness at the end of the fast.

One of the scholars said, “Live your entire life as if it were Ramadan; your death will be like Eid!”

On the other hand, indulgence in sins will be greatly regretted on the Day of Judgment.  If the whole worldly life will seem like an hour on that Day, then forbidden pleasures would seem like seconds or even parts of a second, and the regret will be much greater that a person compromised on so much for the sake of seconds. But it will be too late.

Allah the Exalted gives us a contrast of the two conditions and their recompense very clearly in Qur’an, and urges us to be forewarned and act righteous.  He says:

{35.The Day when man shall remember what he strove for.

  1. And Hell-fire shall be made apparent in full view for (every) one who sees.
  2. Then, for him who transgressed (the bounds of Allah by disobeying Him),
  3. And preferred the life of this world (by following self-desires and lusts),
  4. Verily, his abode will be Hell-fire;
  5. But as for him who feared the standing before his Lord, and restrained himself from evil desires and lusts,
  6. Verily, Paradise will be his abode} (Surah 79, verses 35- 41).


Indeed, the temporary forbidden pleasures of this world can never be compared to the eternal real bliss of the Hereafter.  What seems like years and years now will feel like a short time on the Day of Judgment.  What seems like a long life now, will seem as an hour on that great Day.  And any comforts enjoyed and hardships suffered will be forgotten. Only devotion to the Lord will remain as the only criteria for the final Judgment.  May Allah guide us to the Right Path and grant us Paradise.  And Allah and His Messenger know best.