Hadith – Bukhari’s Book of Manners #313, Ahmad, Ibn Hibban, and Hakim
… ‘Abd Allah reported that the Prophet of Allah, upon him be peace, said, “A believer is not a fault-finder and is not abusive, obscene, or course.”
Hadith – Bukhari’s Book of Manners #329
… Ibn ‘Abbas said, “If you wish to mention the faults of your friend, mention your own faults first.”
Hadith – Bukhari’s Book of Manners #330
… Ibn ‘Abbas said on the following verse of the Qur’an, “Nor defame one another” (49:11), “Do not spend your time finding fault with one another.”
Hadith – Bukhari’s Book of Manners #545
Jubayr ibn Nufayr reported that Mu’adh ibn Jabal said, “If you love someone, do not quarrel with him and do not annoy him. Do not ask others about him, for the one you ask might be his enemy and thus tell you things about him that are not true and thus break you apart.”
Hadith – Bukhari’s Book of Manners #889 and Ibn Hibban
‘Amr ibn al ‘As said, “…I am amazed at one who spots an impurity in the eye of another but is unable to detect it in his/her own eye, or who attempts to remove a grudge from another’s heart while making no attempt to remove grduges from his/her own heart. I have never blamed anyone for the confidences of mine that they have betrayed. How could I, when already they have given me reason for pause?”
Hadith – Bukhari’s Book of Manners #1295
Bilal ibn Sa’d al Ash’ari reported that Mu’awiyah wrote to Abu Darda’ “Write to the wrongdoers of Damascus.” So he asked, “What do I have to do with the wrongdoers of Damascus? How will I know them?” Abu Darda’s son, Bilal said, “I will write to them,” which he did. Then Abu Darda’ said [to Bilal], “How did you know to whom to write? You could not have known they were wrongdoers unless you were one of them. Begin with yourself!” So he did not address the letter in anyone’s name.*
*i.e. he didn’t single out a specific person as a wrongdoer, but spoke about wrongdoings in general, to come as a reminder (of Quran and Sunnah) to the people.
After Allah commanded that He be appreciated, He ordained patience and prayer. It is a fact that the servant is either enjoying a bounty that he should be thankful for, or suffering a calamity that he should meet with patience. A Hadith states:
(Amazing is the believer, for whatever Allah decrees for him, it is better for him! If he is tested with a bounty, he is grateful for it and this is better for him; and if he is afflicted with a hardship, he is patient with it and this is better for him.)
Allah has stated that the best tools to help ease the effects of the afflictions are patience and prayer. Earlier we mentioned Allah’s statement:
(And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashi`in [i.e., the true believers in Allah]) (2:45)
There are several types of Sabr ? patience: one for avoiding the prohibitions and sins, one for acts of worship and obedience. The second type carries more rewards than the first type. There is a third type of patience required in the face of the afflictions and hardships, which is mandatory, like repentance.
`Abdur-Rahman bin Zayd bin Aslam said, “Sabr has two parts: patience for the sake of Allah concerning what He is pleased with (i.e., acts of worship and obedience), even if it is hard on the heart and the body, and patience when avoiding what He dislikes, even if it is desired. Those who acquire these qualities will be among the patient persons whom Allah shall greet (when they meet Him in the Hereafter; refer to Surat Al-Ahzab 33:44), Allah willing.”
“Say, “O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent. You cause the night to enter the day, and You cause the day to enter the night; and You bring the living out of the dead, and You bring the dead out of the living. And You give provision to whom You will without account.” (3: 26-27)
All Muslims must embrace the moderate, gentle, compassionate, calm and kind style Allah depicts in the Qur’an.
Radicalism means supporting sudden revolutionary destructive changes in any sphere and applying a strict uncompromising policy in order to achieve them. Radicals are characterized by their desire for revolutionary change and the stern, sometimes aggressive attitude they adopt.
In this, as in every sphere of life, the guide for the Muslim is the Qur’an. When we look at radicalism in light of the Qur’an, we see that it has nothing to do with the way in which Allah commands the believers to behave. When Allah describes a believer in the Qur’an, He depicts him as a loving, soft-spoken person, shunning conflicts and arguments, approaching even the most hostile people with warmth and friendship.
An example to guide us in this matter is the command given by Allah to Moses and Aaron to go to Pharaoh and speak gently to him: “Go to Pharaoh; he has overstepped the bounds. But speak to him with gentle words so that hopefully he will pay heed or show some fear.” (Qur’an, 20:43-44)
Pharaoh was one of the most cruel and rebellious unbelievers of his time. He was a despot who denied Allah and worshipped idols; moreover, he subjected believers (the Israelites of the time) to terrible cruelties and murder. But Allah commanded His Prophet to go to such a hostile man and speak to him gently.
You will notice that the way shown by Allah was the way of friendly dialogue, not the way of conflict with sharp words, angry slogans and agitated protests.
If we examine the Qur’an you will see that a warm, gentle and compassionate disposition characterized all the prophets. Allah describes Abraham (peace be upon him) as “tender-hearted and forbearing.” (Qur’an, 9:114); and in another verse, the Prophet Muhammad’s (peace be upon him) moral principles are described in this way: “It is a mercy from Allah that you were gentle with them. If you had been rough or hard of heart, they would have scattered from around you. So pardon them and ask forgiveness for them, and consult with them about the matter. Then when you have reached a firm decision, put your trust in Allah. Allah loves those who put their trust in Him.” (Qur’an, 2:159)
An obvious characteristic of radicalism is its anger. This disposition can be clearly seen in the speeches, writings and demonstrations of radicals. However, anger is not an attribute of Muslims. When Allah describes believers in the Qur’an, he describes, “those who give in times of both ease and hardship, those who control their rage and pardon other people, Allah loves the good-doers.” (Qur’an, 3:134)
Therefore, it is the duty of a Muslim only to explain the facts and to invite people to accept them. Whether or not people accept the invitation is completely up to their own conscience. Allah reveals this truth in the Qur’an when He says that there is no compulsion in religion.
There is no compulsion where deen is concerned. Right guidance has become clearly distinct from error. (Qur’an, 2:256)
Therefore, there is no coercion to make people believe and become Muslims, or to make Muslims perform prayers and beware of sin. There is only advice. Allah reveals in a few verses addressed to the Messenger (peace be upon him) that Muslims are not oppressors: “We know best what they say. You are not a dictator over them. So remind, with the Qur’an, whoever fears My threat.” (Qur’an, 18:45)
Muslims are responsible only for explaining their religion, they apply no pressure or coercion on anyone and are enjoined to speak gently to even the most tyrannical deniers. Such persons cannot be radicals.
There is no radicalism in Islam, which commands to be moderate, temperate and compassionate, and prohibits extremism. In one verse Allah relates thus: “Say: ‘People of the Book! Do not go to extremes in your religion, asserting other than the truth, and do not follow the whims and desires of people who were misguided previously and have misguided many others, and are far from the right way’.” (Qur’an, 5:77)
When the social phenomena, depicted as “radicalism,” are examined, it will be seen that they are actually a compilation of the methods and statements formerly employed by communists.
Muslims must refrain from a harsh, angry, and challenging approach, for these are contrary to the Qur’an’s method and essence. Instead, Muslims must adopt the accepting, moderate, calm and rational approach described in the Qur’an. In other words, they must be role models for humanity and earn people’s admiration for the morality of Islam and themselves. Muslims should also make great progress and produce superb works of science, culture, art, and aesthetics, as well as live Islam in the best way, and thus represent it to the world.
– Excerpts from Harun Yahya’s book: ‘Justice and Compassion in the Qur’an’
‘Abdullah ibn ‘Umar said, “The Prophet – sallallahu ‘alayhi wa sallam – came to us and said, ‘O Muhajirun, (emigrants from Makkah to al-Madînah) you may be afflicted by five things; God forbid that you should live to see them. If fornication should become widespread, you should realize that this has never happened without new diseases befalling the people which their forebears never suffered. If people should begin to cheat in weighing out goods, you should realize that this has never happened without drought and famine befalling the people, and their rulers oppressing them. If people should withhold Zakat, you should realize that this has never happened without the rain being stopped from falling; and were it not for the animals’ sake, it would never rain again. If people should break their covenant with Allah and His Messenger, you should realize that his has never happened without Allah sending an enemy against them to take some of their possessions by force. If the leaders do not govern according to the Book of Allah, you should realize that this has never happened without Allah making them into groups and making them fight one another.’ ” (Ibn Majah).
‘Alî ibn Abi Talib said, “The Prophet said: ‘If my Ummah bears fifteen traits, tribulation will befall it.’ Someone asked, ‘What are they, O Messenger of Allah?’ He said, ‘When any gain is shared out only among the rich, with no benefit to the poor; when a trust becomes a means of making a profit; when paying Zakat becomes a burden; when a man obeys his wife and disobeys his mother; and treats his friend kindly whilst shunning his father; when voices are raised in the mosques; when the leader of a people is the worst of them; when people treat a man with respect because they fear some evil he may do; when much wine is drunk; when men wear silk; when female singers and musical instruments become popular; when the last ones of this Ummah curse the first ones – then let them expect a red wind, or the earth to swallow them, or to be transformed into animals.'” (at-Tirmidhî)
‘Alî ibn Abi Talib said, “The Prophet led us in praying Salat al-Fajr (the morning prayer). When he had finished, a man called to him: ‘When will the Hour be? The Prophet reprimanded him and said ‘Be quiet!’ After a while he raised his eyes to the sky and said, ‘Glorified be the One Who raised it and is taking care of it.’ Then he lowered his gaze to the earth and said, ‘Glory be to the One Who has outspread it and has created it.’ Then the Prophet said, ‘Where is the one who asked me about the Hour?’ The man knelt down and said, ‘I asked you.’ The Prophet said, ‘The Hour will come when leaders are oppressors, when people believe in the stars and reject al-Qadar (the Divine Decree of destiny) when a trust becomes a way of making a profit, when people give to charity (Sadaqah) reluctantly, when adultery becomes widespread – when this happens, then your people will perish.'”
‘Imran ibn Husayn said, “The Prophet said, ‘Some people of this Ummah will be swallowed up by the earth, some will be transformed into animals, and some will be bombarded with stones.’ One of the Muslims asked, ‘When will that be, O Messenger of Allah?’ He said, ‘When singers and musical instruments will become popular, and much wine will be drunk.'” (Narrated by at-Tirmidhî)
[Note: “The main body of the Muslims (al-Jama’ah) means the people of the Qur’an, Hadîth, Fiqh and other sciences, who have agreed to follow the Traditions of the Prophet in all circumstances without introducing any changes or imposing their own confused ideas.]
When a family of high status experiences hard times and loses much of its wealth, it either works hard to maintain its social standing through observing fine values and moral standards, or it may be unscrupulous in attempting to regain its material losses. Prophet Muhammad’s (peace be upon him) family was of the first type. It continued to attach much importance to all the fine qualities all human societies approve, such as sincerity, truthfulness, fidelity, courage, kindness to others, readiness to help in any good cause. Prophet Muhammad (peace be upon him) followed this line from his early years and developed a keen sense of upright behavior. Hence, his community gave him the nickname Al-Amin, which means ‘the trustworthy’. They always declared that they never experienced him telling a lie in any situation, for any reason.
This quality enhanced Prophet Muhammad’s (peace be upon him) standing with all those who were close to him. His paternal aunts loved him dearly. They always tried to help him achieve the best in life. His uncles recognized in him a young man of great potential. None more so than Abu Talib, his uncle who took him into his own home after Abd Al-Muttalib’s death. Hence, we see Abu Talib taking his teenager nephew on a trip to Syria. A few years later, he arranges for him to work as a shepherd, then as he approaches adulthood, he encourages him to work as a trade agent, traveling with a trade caravan.
The upright attitude and moral code of behavior that Prophet Muhammad (peace be upon him) adopted from an early age endeared him to all around him, and earned him a high standing among his people. Hence, when they had a dispute concerning the replacement of the Black Stone at the corner of the Kaabah, after it had been renovated, they could find no way of preventing the dispute from developing into a bloody fight other than arbitration. They agreed to put their dispute to the first person entering the Sacred Mosque. When it was Prophet Muhammad (peace be upon him) that came forward, they were delighted and readily declared their acceptance of his judgment. His ruling showed maturity and recognition of the considerations that led people to take extreme measures. Hence, he was keen to ensure that no hard feelings remained and everyone was satisfied. He gave them a method of replacing the Black Stone in which they all shared that honor, and none could feel left out. He told them to bring a sheet of cloth and place the Black Stone on it. Then a man from each clan held the edge of the sheet and they all lifted it at the same time, bringing the Black Stone close to its position. He then helped them to put it in place.
Although this incident took place several years before Prophet Muhammad (peace be upon him) started to receive divine revelations, his ruling shows a keen sense of justice. The people in dispute placed no condition on the process of arbitration. They declared their acceptance of his ruling in advance. Had he wished, he could have argued that since the exercise of putting the Black Stone back in place was an exercise of honor, it belonged to the most honorable family or clan in Makkah. That would have given it to his own family. He, however, did not wish to exploit the situation in order to give his own people some advantage. Instead, he was keen to keep the whole community happy. Hence, he ruled that they all should share in the honor and he provided the way to ensure that.
Needless to say, when Prophet Muhammad (peace be upon him) started to receive his revelations, and became a Prophet and a messenger of God, his sense of justice was placed on a much higher level.