the Prophet

(peace be upon him)



A collection of short narrations

(hadith) for easy memorization



Mohammad Omar Farooq




To create a bond between a Muslim's life and the Prophetic traditions (hadith), so many noble and worthy Islamic scholars have compiled a small number of hadith to enable Muslims to learn by heart at least forty hadith. Since hadith is so special in every Muslim's life, as a Muslim I aspired to learn such forty hadith in their original text. However, many of us were not inspired to achieve that modest target in our early age. After I grew up, it was not easy to learn many long hadith that are included in such popular collections of forty hadith. I was not willing to concede, however. I decided to learn at least forty hadith any way.

To achieve that goal I studied several hadith collections and gathered hundreds of short hadith, mostly one sentence long. These are easy to learn and memorize. Alhamdulillah, I succeeded. If a person of poor memory, such as myself, can do it, most Muslims can do it too. Memorizing hadith has a merit in itself. However, Prophetic traditions the guiding light for our lives are meant for practice. Therefore, I selected only those short hadith in this collection that have broader and more direct relevance to our contemporary time. As a Muslim, I cannot help but actively think. My humble thoughts as a Muslim are appended to each page as "notes." I hope those thoughts would not be found as distractions. Readers should understand that I am not a scholar of hadith and these notes are not scholarly commentary. If someone studies a hadith and writes down his thoughts of the moment in a diary or notebook, those thoughts of a reader and thinker over time become more mature and refined. These notes are, let us say, from my such "mental" diary. I alone am responsible for these thoughts. However, even if I make a mistake in my thought process, I know only one way to learn: to try, to err, and to improve.

Br. Jeff Taylor for his editorial assistance and Br. Ammar al-Barghouthi for his help in obtaining arabic font resource deserve my special appreciation. I also owe so much to my beloved wife Nahid for her patience toward my time spent in Islamic pursuits.

I pray to Allah, our Benevolent Rabb, that He sends His blessings upon the noble Prophet (s) in following whose life we seek success in this life and the life hereafter. I also pray that He gives me the guidance and greater love for His Messenger (s). As the life of the Prophet (s) is a constant invitation toward the ultimate truth and success, I am adding my meager effort to respond to that call myself in whatever way I can. We all need to do the same and try to excel each other. If this modest effort helps any Muslim to memorize these short hadith and apply them in his or her life, this effort would be deemed successful. For my errors and shortcomings, I seek forgiveness of the Forgiver who loves to forgive. May He shower His abounding mercy, forgiveness and blessings upon all those who follow the Straight Path on the basis of knowledge, understanding, and volition and strive to effect positive changes in human life.

If you find this work beneficial and useful, 
I hope that you will remember me in your prayer.

February 1994/Ramadan 1414

Some suggestions for

Memorization of Hadith


  1. Every act in a Muslim's life begins with remembering Allah. Mention "Bismillah ar-Rahman ar-Rahim" as you undertake this effort. To seek help and blessings from Allah you may also pray two raka'at of Salat (prayer) at the time you commit yourself to this task of memorization.
  2. Memorization of a hadith should include the complete text in arabic as well as the narrator and the source.
  3. Plan to learn a new hadith every day or every week. Be consistent. Read a hadith several times until it is memorized. Then, recite the hadith after each obligatory prayer until you are comfortable with it.
  4. Once you have learnt several hadith, make it a habit of reciting one different hadith after every obligatory prayer.
  5. Whenever you recite a hadith, it is only appropriate that you invoke blessings upon the Prophet (p): "Allahmmu salli ala Muhammad wa ali Muhammad."
  6. We should always remember that knowledge and practice go hand in hand in Islam. On the Day of Judgment, we are not going to be asked about how much we knew, but rather about how much of our knowledge we put into practice.
  7. Be a lover of the Prophet's sunnah and hadith. Encourage your family to learn the same and make it a family tradition. Encourage your friends and relatives to do the same.
  8. Learning forty hadith should not be the end of a Muslim's effort, but the beginning.
  9. Remember them in your prayer from whom you have benefitted. Insha'Allah you will be remembered by those who benefit from you. Help another person to learn hadith. Their dua' will reinforce your memorization too.



Hadith #1

(Arabic text to be added.)
(transliteration: "Innallaha rafiq; yuhibbur rifqu fil amri kullihi.")

"God is Kind and likes kindness in all things."

Reporter: Hadhrat Ayeshah (r)

Source: Bukhari/Muslim (reported in Riyadhus Saleheen,#633); Sunan Ibn Majah, #3684

Note: Mercy, compassion, kindness all emanate from God and these constitute His supreme attributes. Rifq (kindness) is related to a very special set of attributes of God that include Most Compassionate (al-Rahman) and Most Merciful (al-Rahim) by which He wants us to remember Him most. Chapters in the Qur'an begin with the affirmation of these attributes and Muslims are instructed by Muhammad (s) to invoke God's name with these attributes in the beginning of any action in their lives. These attributes of God are not in exclusion of His other attributes, but at the core of the relationship between God and His creation are these attributes of Kindness, Compassion and Mercy. When believers develop their appreciation of this primary character of Creator-creation relationship, an extraordinary transformation of human personality takes place. Thus, kindness is the sweetest and ineffaceable dimension of a believer's personality and should dominate a Muslim's way of life. Among all those aspects of human personality that can really make a society loving, harmonious, and strong, kindness and compassion rank supreme.




Hadith #2

(Arabic text to be added.)
(transliteration: "Yub-athuna ala niyyatihim.")

" The people will be resurrected
(and judged) according to their intentions."

Reporter: Hadhrat Aishah (r)

Source: Sahih al-Bukhari, Vol. 3, Book of Fasting, Chapter 6, p. 69

Note: Human beings often tend to put emphasis on their outward actions (forms), rather than the inner side of human personality (substance). In Islam belief and action are inseparable and their true connection is through intention (Niyyah). Apparently, a good deed can be unacceptable to God, if the accompanying intention is foul or defective. Thus the emphasis on action should always be linked to a greater emphasis on purity of intention. Pure and correct intention will always be rewarded, whether the actual action is completed or not. Precisely for this reason, a person can attain martyrdom (shahadah) through pure and consistent intention, even if he or she dies a normal death in bed. On the other hand, many otherwise apparently righteous and glorified people could go to Hell because of their impure intentions. True and pure intentions always result in good actions, but not all good actions accompany proper intentions. God will judge actions, but in the context of a person's intentions.



Hadith #3

(Arabic text to be added.)
(transliteration: "Inna min akh-yarikum ahsanukum khuluqa")

"The best among you are those
who have the best manners and character.""

Reporter: Hadhrat Abdullah ibn Amr (r)

Source: Sahih al-Bukhari, Vol. 8: #56b

Note: Islam is unequivocal in terms of ranking what it values most. Within human dimension, character and personality (Akhlaq) are the highest priority. Proper belief (Iman), knowledge (Ilm), and consciousness (Taqwa) cannot lead to anything less than the best of Akhlaq. What is routinely observed among Muslims is that rituals are emphasized more than the behavioral side. Dedication to the ritualistic as well as legalistic side of Islam without paying proper and adequate attention to Akhlaq is not desired by Islam. Today it appears that many Muslims, due to their overemphasis on doctrinal, legal, or ritual matters, show indecency and intolerance toward other Muslims. It is not uncommon that some Muslims have branded others Muslims as disbelievers (Kaafir) or evildoers (Faasiq) based on their interpretation of "some" aspect of religion. Yet, in every walk of our lives, in everything we do, at every level of our social interaction, whether with Muslims, non-Muslims, male, female, young or old, our manners are our best asset. This does not mean, however, to exclude everything else Islam commands us to value, acquire, or practice in our lives. It is no wonder that the Prophet (s) said: "I was sent to to consummate Akhlaq." [Muatta of Imam Malik, #1614]



Hadith #4

(Arabic text to be added.)
(transliteration: "Man kharaja fi talabil ilmi, fahuwa fi sabilillahi hatta yafjiyu.")

"A person who goes in search of knowledge,
he is in the path of God
and he remains so till he returns."

Reporter: Hadhrat Anas (r)

Source: Sunan at-Tirmizi, Vol. 4, #2656

Note: There is no other religion or Way of life that has made knowledge incumbent upon its followers. In Islam, belief (iman) cannot stem from ignorance. A person becomes Muslim with a certain level of knowledge which leads him to believe or attain iman, and then the life of a Muslim is a never-ending process of learning. It is unfortunate that seeking knowledge has been defined so narrowly in the minds of common Muslims. Then, as they become more knowledgeable, instead of becoming more humble, arrogance is the more common outcome. Another deplorable aspect of the state of knowledge and learning is that women are so routinely deprived of their access to learning and education. It is not surprising that for a long period of time, there has not been Muslim women who have been recognized as Islamic jurists/experts (Mujtahid). From the methodology of learning to the contents and orientation, the contemporary conditions of the Ummah is so remote from the Islamic scheme. Widespread illiteracy and lack of proper education can be identified as among the most important factors contributing to Ummah's miserable conditions.



Hadith #5

(Arabic text to be added.)
(transliteration: "Afdaluz zikri: La ilaha Illallahu")

"The best remembrance of God
is 'La ilaha illallahu.'"

Reporter: Hadhrat Jabir (r)

Source: Sunan Ibn Majah, Vol. 2, #3800

Note: This is the most brief statement capturing the essence of Islam: "There is none worthy of our worship and submission except God." All prophets and messengers of God, including Adam, Noah, Abraham, David, Moses, Jesus, and Muhammad (peace be upon them all) came with this same message. Grasping the meaning and implication of this message is so vital in Islam that affirmation of this fundamental message along with the recognition of Muhammad's (s) prophethood constitutes the first pillar of Islam. Everything else in Islam emanates from this foundation. When people comprehend this statement, affirms it, and then commit their consciousness and conscience to live by it, the result can be no less than exemplary and totally beneficial for humanity at large. The society under the leadership of the Prophet Muhammad (s) is a concrete example of this. This hadith is essentially an affirmation of absolute monotheism (Tauheed), and a rejection of polytheism (shirk). Any contemporary societal problems can be diagnosed in light of the deviation from this from this essence of Islam. Muslims need to grasp this essence of Islam and mold their lives accordingly.



Hadith #6

(Arabic text to be added.)
(transliteration: "Iqra-ul Qur'an; fa innahu ya'ti yawmal qiyamati shafiyan li ashabihi.")

"Study Qur'an (regularly) for it will act as an intercessor
and entreat for its readers on the Day of Judgment."

Reporter: Hadhrat Abu Umamah (r)

Source: Riyadus Saleheen, #991; Sahih Muslim, Vol. 2, #1757

Note: The Qur'an embodies the final divine revelation from God. A book of divine guidance that is capable of positively revolutionalizing human personality derserves to be read. How unfortunate is that the great majority of Muslims have turned this ultimate source of guidance into an object of recitation only. They rarely recognize their obligation to understand the message of this Book, rather they use it to pile up rewards from God through recitation alone. For those who read and understand but do not commit themselves to accept it as the source of guidance to mould their lives faithfully and capably, the Qur'an cannot help transform their lives with its golden touch. Then there are many who think that they already know and understand this ultimate source of guidance. It is deplorable that even with the Qur'an as their guide, Muslims have had such miserable rides on the roller coaster of history. The problem is not with the Qur'an; the problem is with its followers. The Qur'an will take sides for or against us on the Day of judgment.



Hadith #7

(Arabic text to be added.)
(transliteration: "Inna afdalkum man ta'allamal Qur'ana wa allamahu.")

"The most superior among you (Muslims)
are those who learn the Qur'an and teach it."

Reporter: Hadhrat Uthman bin Affan (r)

Source: Sahih al-Bukhari, Vol. 6: #546

Note: Islam does not merely makes it incumbent upon Muslims to learn the Qur'an, but also encourages them to be teachers of the Qur'an. Learning the Qur'an is a challenge in itself, being a teacher is even more so. However, neither learning nor teaching the Qur'an is merely an intellectual exercise. It requires a frame of mind that is ready to subject itself to the golden touch of its divine guidance. It is even truer for those who want to educate others about the Qur'an. To be an educator of Qur'an is among the highest and noblest pursuits for Muslims. When Muslims, who have received greater bounties from God in terms of talent and resources, would commit themselves to this pursuit and inspire their progenies to do the same, the Muslim society would chart a new course in history once again. One must remember that the Qur'an has come to change our lives by transforming our vision and outlook, our aspirations and desires, our behavior and personality at both individual and collective level. Limiting the Qur'an to a scope narrower than our entire spectrum of life is a gross injustice to both ourselves and the Qur'an.



Hadith #8

(Arabic text to be added.)
(transliteration: La yu'minu ahadukum hatta yuhibbu li akhihi ma yuhibbu li nafsihi.")

"None of you will have faith till he wishes
for his brother what he likes for himself."

Reporter: Hadhrat Anas (r)

Source: Sahih al-Bukhari, Vol. 1: #12

Note: The concept of justice cannot be defined any better than it is in this statement. In this narration the Prophet Muhammad (s) reaffirms the criteria of justice commonly known as the "Golden rule of Moses." In moulding our personality as well as in building a society based on universal justice, this hadith containing one "golden rule" of enormous scope can take us a very long way. Although we often are familiar with such hadith, we do not scrutinize our life, behavior, and aspirations in light of this simple criteria of justice. If we do not like to be harmed, we should not harm anyone else, and this is true irrespective of race, color, nationality, gender, language, or any other artificial basis of distinguishing different segments of humanity. If we do not like to be offended, we should not offend others, Muslims or non-Muslims. If we like to be treated kindly, we should treat others kindly. If we expect fairness from others, we should be fair in our conduct and judgment.



Hadith #9

(Arabic text to be added.)
(transliteration: "La yu'minu ahadukum hatta akunu ahabba ilaihi min waalidihi wa waladihi wannasi ajmayin.")

"None of you will have faith
till he loves me more than his father, his children, and all mankind."

Reporter: Hadhrat Anas (r)

Source: Sahih al-Bukhari, Vol. 1: #14

Note: One of the two affirmations of Islamic faith by which a person enters the fold of Islam is recognizing that "Muhammad (s) is the Messenger of God." Believing intellectually is not difficult, particularly for those born in Muslim families. However, this hadith clearly defines the scope of the relationship between the believers in Islam and the Prophet (s). This relationship is not based merely on an intellectual recognition of the fact that he is the Messenger of God. Neither is it enough to habitually invoke God's blessings (salawat) upon him, nor is it appropriate that we selectively follow his examples (Sunnah) as they suit us. Rather, following the Prophet (s) means: (1) to dedicate oneself to follow his sunnah and (2) to nurture a bond between oneself and the Prophet (s) that transcends all other human relationship in terms of human love and affection. Human aspect of love, as between parents and children or brothers and sisters, is natural and instinctive. The love for the Prophet (s) is different in the sense that, beginning with a recognition of a relationship that is not natural and instinctive, it rises to a natural and instinctive level and beyond.




Hadith #10

(Arabic text to be added.)
(transliteration: "Anna rajulan qala: 'Ya Rasulullah! Ma haqqul walidaini ala waladihima?' Qala: 'Huma jannatuka wa naruka.'"

A man asked the Prophet (s):
'What is the right of parents on their offsprings?'
The Prophet (s) replied: "They are your Paradise and your Hell."

Reporter: Abu Umamah (r)

Source: Sunan Ibn Majah, Vol. 2, #3662

Note: Islam is unequivocal about the parents' rights on their offsprings. To appreciate those rights, first we have to understand that Allah has not created us without a purpose. Creation of us is not merely the manifestation of Allah's creative power, but it is also the manifestation of His supreme attribute - Rahmah (mercy, compassion, kindness, grace). In its human dimension, these attributes of mercy, compassion, etc. are reflected in the parental instincts of affection and sensitivity toward their offsprings. That divine fountain of love and mercy continues to manifest through the feelings and heartbeats of parents. Through the bond of love and affection between husband and wife, babies generally come to this world and this is the process by which human procreation continues.

Societies evolve from this foundation of family. Even though Allah has assigned very high status of both parents - father and mother, He has elevated the status of the mother to the pinnacle of all human relationships. The womb of the mother is the connecting point between our journey from non-existence to the eternal existence. Matching His two supreme attributes ar-Rahman and ar-Rahim, He has called the womb of the mother, rahm. And, then He has unequivocally declared that anyone who severs the ties of rahm, He will sever His ties with such persons. That is why since the entrance to this world is through the parents, so is the entrance to the Eternal abode of peace and happiness through fulfillment of responsibility toward our parents in the best possible way. Allah knows best.



Hadith #11

(Arabic text to be added.)
(transliteration: "Hujibatin naru bish shahawaat; wa hujibatil jannatu bil makarihi.")

"Hell lies hidden behind evil
(worldly desires) and
paradise is screened behind hard labor."

Reporter: Hadhrat Abu Hurairah (r)

Source: Sahih al-Bukhari, Vol. 8, #494

Note: Nothing worth-achieving in this world comes easy. However, one does not have to struggle and persevere to be Hell-bound. Following one's evil desire alone is sufficient for a person to be Hell-bound. Without recognizing any higher authority in one's life or upholding any boundary between good and evil, virtue and vice, right and wrong, meeting Hell comes rather easy. However, doing good in this world is difficult. People have conquered mountain peaks, travelled across the space, extended the frontier of knowledge, sought treasures under deep waters because they considered those goals worth-pursuing. Hard labor, commitment, dedication, perseverance, courage, all of these qualities, have helped people in achieving their pursuits. Somehow we tend to think that the same principle does not apply to our pursuit of the Eternal Home of peace and happiness. Only when people develop the proper estimation of Paradise, they would think more seriously about what price they are willing to pay for it.




Hadith #12

(Arabic text to be added.)
(transliteration: "Al-jannatu aqrabu ila ahadikum min shiraki na'lihi; wannaru mithlu zalika.")

"Paradise is closer to you than your shoelace,
and so is the (Hell) Fire."

Reporter: Hadhrat Ibn Mas'ud

Source: Sahih al-Bukhari, Vol. 8, #495

Note: Both the Paradise and the Hell are well-within the reach of human beings. Everything in this life requires effort, even tying shoe-laces. Through effort human beings can accomplish so much. Sometimes it appears that Paradise is remote from us, because it is so difficult to achieve. However, to God our committed endeavor is what matters. God has extended an invitation into Paradise to everyone, not making it so difficult that we cannot succeed. When people say that praying five times a day or fasting during the month of Ramadan, or striving in the way of God is difficult, they should learn about those people who offered their best effort to get a gold medal in Olympics, or those who wanted to conquer Mount Everest, or even to fly like birds. An essential ingredient of success in any serious endeavor is to be motivated to do the very best possible to achieve a goal. It is no less important for getting admission into the Paradise. Thus, the Paradise is very close to us. We must believe that as a reality. Similarly, Hell is not far from us either; however, we may not need to work hard to arrive there.




Hadith #13

(Arabic text to be added.)
(transliteration: "Ad-dunya sijnul mu'mini wa jannatul kaafiri.")

"The world is prison for the believers and paradise for the disbelievers."

Reporter: Hadhrat Abu Hurairah (r)

Source: Sahih Muslim, Vol. 4, #7058

Note: Prison is not a place where people want to live or end up at. The mere existence of prison has a significant deterrent value. Also once a person is a priosoner, it is a human tendency to try to become free. Prisoners want to be free, to return to their homes and to the society where they originally belonged. This sense of belonging is important for a believer. To be a believer in Islam means understanding that one's destination is Paradise; that is where everyone belongs. Paradise is designed and prepared for successful human beings; it is awaiting them. When a person develops that awareness and conviction, then this ephemeral worldly life to him appears as nothing short of a prison from which he seeks freedom and wants to reach his destination. If he has to spend some time in this prison, he hardly enjoys it; the urge of reaching his ultimate destination overshadows his other desires. The opposite is true about people who do not believe. They treat this world as their paradise. To them, nothing awaits them beyond this life. Therefore, they indulge themselves to the extent that they become entrapped.



Hadith #14

(Arabic text to be added.)
(transliteration: "Ahabbul biladi ilallahi masajiduha, wa abgadul biladi ilallahi aswaquha.")

"To God the dearest places are
the mosques, and the most unpleasant places are markets."

Reporter: Hadthrat Abu Hurairah (r)

Source: Muslim (reported in Riyadus Saleheen, #1841)

Note: Muslim society's culture is distinctive and stands in sharp contrast to a consumption-oriented, secular society. In secular societies, market is not merely the backbone of the society, it is the driving machine. People live and die in their market-oriented pursuits. For Muslims market is an essential social institution. Their values and priorities are clear, however. These values and priorities are not merely reflected in their outward life, but these values affect their innermost side as well. How frequently do we visit or enjoy visiting mosques compared to markets and shopping centers? Do we feel restless when we are spending some time in mosques compared to when we visit markets and shopping centers? A Muslim, who has got the taste of Islam, does not enjoy anything more than being in company of fellow believers at mosques worshipping their benevolent Rabb (creator, sustainer, and nourisher).




Hadith #15

(Arabic text to be added.)
(transliteration: "I'zanu linnisaa-i billaili ilal masajidi.")

"Allow women to go to the mosques at night."

Reporter: Ibn Umar (r)

Source: Sahih al-Bukhari, Vol. 2, #22

Note: There is no gender inequality before God. Muslims have developed grossly distorted cultures where Muslim women's rights are easily disregarded, or worse, encroached upon. The trace of such tendencies existed even during the liberated post-Jahiliyah society under the leadership of Muhammad (s). Painstakingly, but consistently, the noble Messenger of God addressed these issues that ought not leave any lingering doubt in our minds about the importance of his message and guidance. When during his own times, some people discouraged or even hindered women from visiting mosques, he instructed Muslims to allow women to visit mosques even at night. Indeed, we need to facilitate their participation in the mosque-oriented social and cultural life of Islam. Prophetic narration such as this should motivate us to study the overall issue of gender in contemporary context with seriousness, openmindedness, and commitment to put Qur'anic perspective and Prophetic heritage above our received culture.




Hadith #16

(Arabic text to be added.)
(transliteration: "Ad-dunya matawun; wa khairu mata-ihal mar'atus salihatu.")

"The entire world is full of resources, and among them
the best resource is a righteous wife."

Reporter: Hadhrat Abdullah ibn Amr (r)

Source: Sahih Muslim, Vol. 2, #3465

Note: On the journey toward the eternal life hereafter, the institution of marriage plays a pivotal role. This is a relationship of two co-equal partners as exemplified in the Qur'an (al-Ahzab: 35; at-Tauba: 71). Spouses exert influence upon each other for a period longer than any other relationship. That is why a righteous spouse is the best resource a person can have in this world. Having a righteous spouse makes the journey that much easier and enjoyable through mutual understanding, encouragement, and cooperation. Several aspects deserve special attention. (1) The emphasis of the hadith is equally applicable to husband being righteous, i.e., from the vantage of a wife. (2) Muslims should be extra judicious in selecting their life partners from the Islamic viewpoint; (3) Muslims should recognize the reciprocal duties and rights of their respective spouses. In respect to their educational and all other rights in our contemporary male-dominated Muslim society, husbands have to be facilitators and defenders. And (4) Muslim women should know and understand their Islamic rights and strive to secure these rights. Securing rights is a social duty and, spouses as partners, must work together toward the same end.




Hadith #17

(Arabic text to be added.)
(transliteration: "Nafaqatur rajuli ala ahlihi sadaqah.")

"A man's spending on his family is a deed of charity."

Reporter: Hadhrat Abu Masud al-Badri (r)

Source: Sahih al-Bukhari, Vol. 5, #343

Note: Islam, as a complete code of life, educates people that their entire life is Ibadah (worship, obedience, and service). Everything in a human life that is done according to God's guidance is an act of Ibadah. No wonder that spending one's earning on one's family has been honored in Islam as an act of benevolence to be rewarded by God. Muslim men and women should be generous in regard to their family's expenditure within parameters set by Islam. Islam encourages showing kindness and benevolence to one' family, and at the same time, Islam makes people aware about their social responsibilities beyond their families. Muslims should be oblivious neither to the duties to their families nor to the duties to others in the society among relatives and non-relatives, among Muslims and non-Muslims. This narration, like many others, balances often-observed polarities in human life. Islam is a balanced way of life. How wonderfully it engages a person in fulfilling one's responsibility as an earner in a family! How thoughtfully it creates a sense of the ultimate relationship between people and God so that their interaction at the family level is within the divine framework.




Hadith #18

(Arabic text to be added.)
(transliteration: "Qalallahu: Ana inda zanni abdi bi.")

"God said, 'I am to my servant as he thinks of Me.'"

Reporter: Hadhrat Abu Hurairah (r)

Source: Sahih al-Bukhari, Vol. 9, #596

Note: This is a Prophetic narration of profound meanings. God, the Creator, the Sustainer, the Nourisher, the Evolver, wants us to know Him, remember Him, think about Him, and yearn for meeting with Him. To help believers in this pursuit are available God's guidance embodied in the nature--the entire world of creation--as an open book, and more importantly, in His revelations and prophetic narrations. We should remember Him in the most decent way possible, because one cannot think decently and nicely enough about Him. God wants us to believe that He is the Compassionate, the Merciful and always expect the same from Him in both the worlds. He wants us to have the conviction that He cares about us and loves us more than any other being can show love to one another. He wants us to have faith that He always keeps His promises, and His promises of the eternal Home of peace and happiness are true. To paint our relationship with Him with our imagination and expectation in the opposite way would be almost self-fulfilling. Let our thoughts about God be most nice and decent!




Hadith #19

(Arabic text to be added.)
(transliteration: "Lagadwatun fi sabilillahi, au rauhatun, khairum minad dunya wa ma fiha.")

"To spend one morning or evening in the cause of God is better than the world and whatever is in the world."

Reporter: Hadhrat Anas bin Malik

Source: Sahih al-Bukhari, Vol. 4, #50


Note: Success in any human endeavor critically depends on a well-defined set of priorities in one's life. For Muslims, the life is an integrated whole. The entire life is to be devoted to God, the Rabb, by moulding one's life completely according to the Islamic codes of life. In pursuing the eternal Home of Peace (dar as-Salam) and happiness, a Muslim has to live a normal and full human life within the parameters of this worldly reality. This temporal reality offers us many alternatives to covet and pursue. However, even if one aspires the "world and whatever is in it," one needs to understand that devoting even a part of one's life, morning or evening, is better than that. God has given us a well-delineated, yet broad spectrum of things in life to cherish and accomplish individually as well as collectively. Whether it is to better oneself or the society, it is imperative that we allocate our time, energy, and resources effectively.




Hadith #20

(Arabic text to be added.)
(transliteration: "Man talabash shahadata sadiqan, u'tiyaha wa lau lam tusibhu.")

"If a person prays sincerely for martyrdom,
it is granted even though he is not hurt."

Reporter: Hadhrat Anas bin Malik (r)

Source: Sahih Muslim, Vol. 3, #4694

Note: One of the highest status a believer can achieve before God is being a martyr or witness (shahid). When a believer offers his life in the service of God and sincerely aspires to be among those blessed, he indeed has accomplished his pursuit according to the sublime Will of God. It is the intention that is pivotal. When Ibrahim (peace be upon him) was ready to submit to God by sacrificing his most beloved in this world, his sacrifice was already accepted. And, God recognized it as the zibhun azim (the supreme sacrifice). Similarly, when a believer cherishes the lofty position of a shahid, God may or may not grant it in any specific form, but sincerety is the critical factor here. If one cherishes shahadat (martyrdom) sincerely, he will be granted his wish by God even without getting hurt. The narration does not imply in any way that one can or should cherish this blessing and honor anticipating that he would not be hurt. To live an exemplary life, sincerely committed to the will and guidance of God, and to fulfill one's responsibility as conditions warrant are the keys to such Islamic success.



Hadith #21

(Arabic text to be added.)
(transliteration: "Inna likulli ummatin fitnah, wa fitnatu ummatil mal.")

"Every Ummah (people) has a test to undergo,
my Ummah will be tried through the wealth."

Reporter: Kab bin Eyadh (r)

Source: Sunan at-Tirmizi, Vol. 4, #2343

Note: The means of sustenance is indispensable, according to God's design of human life. He has provided such means abundantly for his entire creation. However, according to God's plan, the human society must shape the social mechanisms to ensure that the divine schema of distribution is not interfered or distorted by human beings. In our hereafter-bound life in this world, we need resources to fulfill our individual and social needs. While we need resources as means to accomplish the social goals set by God, we must not turn means into goals. We should seek refuge in God from poverty, destitution, insolvency and dependence on others. Also it is from God we should seek adequate resources to fulfill all our needs. As we seek, acquire, and utilize the resources according to His guidance, if we really need more, He will provide. The history of mankind is full of vivid illustrations of human being's preoccupation with wealth and riches. The history of Muslims attests to the same. God has particularly warned us about the test of wealth. Are we passing that test? Do we even understand the nature of this test?




Hadith #22

(Arabic text to be added.)
(transliteration: "La tattakhijud dai-ata fatargabu fid dunya.")

"Do not try too much to acquire property
or else you will be absorbed by being too enamored with the world."

Reporter: Hadhrat Abdullah ibn Mas'ud (r)

Source: Sunan at-Tirmizi, Vol. 4, #2335

Note: To be earthbound is natural for us. According to God's design, naturally, we are supposed to live a full life on this earth and utilize all the resources He has bestowed on humanity. In doing so, however, a person should not be a servant of the world, rather subject the worldly aspirations to higher and nobler goals. We eat to live, not live to eat. Thus, our attachment to worldly desires should not overshadow our ultimate pursuit. There is also some misinterpretation or misapplication of such narrations from the other extreme. This and other narrations on the same topic do not invite us to withdraw ourselves from this worldly life. Muhammad (s) was an active and successful merchant before being appointed as a prophet. During his life of prophethood, he had family and dealt with worldly affairs like any fully-engaged human being. However, even when all the riches and power were under his feet, he never abused them. Despite the op portunities as a leader to enjoy worldly life, he lived like a traveller on a long journey. This world to him was only a transit station, not to be preoccupied with at all.




Hadith #23

(Arabic text to be added.)
(transliteration: "Laisal ganiyya an kathratil arad, wa lakinnal ghina ghinan nafsi.")

"Richness does not mean having a great amount of property, but richness is self-contentment."

Reporter: Hadhrat Abu Hurairah (r)

Source: Sahih al-Bukhari, Vol. 8: #453

Note: What a beautiful insight and wisdom! We instinctively measure richness in terms of "possessions." We envy the rich and wealthy based on their possessions. However, richness or poverty is actually a state of mind, an attitude. A very rich person in the ordinary sense could feel himself very poor, because he does not have enough. In contrast, a "not so well-to-do" person may feel rich himself because of self-contentment. However, this narration makes neither richness nor poverty a worthy pursuit. If we live in poverty, we ought to strive toward rectifying the conditions in light of God's practical divine guidance. If we are wealthy, we should be careful about what we have acquired and how, and furthermore, whether those possessions are helping us to seek pleasure or displeasure of God. If God has blessed us with resources, we do not have to be ashamed, but we should be conscious of our responsibilities and try to seek contentment. We should not also despise ourselves if we are poor. Instead, we should make honest effort in His path to improve our situation. God wants us to seek bounty from Him, but in His way.




Hadith #24

(Arabic text to be added.)
(transliteration: "La tuka fayuka alaika.")

"Do not withhold your wealth, (for if you do so),
God will withhold His blessing from you."

Reporter: Hadhrat Asma (r)

Source: Sahih al-Bukhari, Vol. 2, #513

Note: This hadith refers to a fundamental reality in regards to our worldly possessions. Human beings are not "owners" of anything. Everything belongs to God. Whatever God has bestowed upon us is a blessing from Him, and it is in the nature of a "trust." Our role is as stewards. In distributing His bounties, He has given each of us in different proportions. However, nobody owns anything. When we use the expression of ownership, it is a temporal possession that, according to the Divine Will, must be recognized by everyone. We all are dutybound to God to behave in accordance to His Will and Guidance so that all our collective possessions do not cause or promote any injustice in society. In pursuit of Our Most Compassionate Creator's pleasure, we must fulfill our role of stewardship. We have to learn to behave as His trustees, rather than as owners, in regard to our resources and possessions. We must constantly remind ourselves about our accountability to God as trustees.




Hadith #25

(Arabic text to be added.)
(transliteration: "Kullul muslimi alal muslimi haram: damuhu, irduhu was maaluhu.")

"Every thing belonging to a Muslim is unlawful for another Muslim:
his blood, his honor, and his property."

Reporter: Hadhrat Abu Hurairah (r)

Source: Sunan Ibn Majah, Vol. 2, #3933

Note: Although everything belongs to God in an ultimate sense, each individual person has been assigned a special possessive attribute that God Himself has made inviolable. This includes a person's life, honor and property. By being Muslims, we recognize and uphold the sanctity of life, honor, and property of other Muslims. Everyone would be held strictly accountable for any harm done to another person. Another narration clarifies this point further: "The Muslim is one from whose tongue and hand all Muslims are immune ..." [Bukhari, 1: 9]. The meaning of the hadith is comprehensive. For example, although it is not mentioned, harmful use of pen or other forms of communication is not excluded. Furthermore, the scope of this hadith is not limited to Muslims only. The life, honor, and property of any human being is sanctified in Islam and must be respected in full purview of the shariah. If we truly learn to modify our attitude and conduct ourselves in light of this narration, our society can be improved significantly. Muslims need to set a better example in practice.




Hadith #26

(Arabic text to be added.)
(transliteration: "Unsuru akhaka zaliman au mazluman.")

"Help your brother, whether he is an oppressor or he is oppressed."

Reporter: Hadhrat Anas bin Malik (r)

Source: Sahih al-Bukhari, Vol. 3, #623

Note: Muslims are helpers of each other. However, the scope of such narrations is delimited by other related narrations. There is no room for Muslims or non-Muslims to misinterpret this hadith as if it suggests taking the side of another Muslim, whether he is right or wrong. There are broader Islamic principles, contained explicitly in the Qur'an and other Prophetic narrations, that negate such a possibility. Muslims must assist each other subject to a well-defined set of Islamic parameters. Helping the oppressed to overcome oppression is an unambiguous duty upon Muslims. How about the oppressor? He needs help too, but a different kind. Helping the oppressor Muslim is not to condone him or become an accomplice; it is rather to dissuade or even prevent him from committing oppression. As usual, virtually every such principle applies equally to non-Muslims. Muslims must help oppressed non-Muslims as well and stand collectively against oppression and tyranny.




Hadith #27

(Arabic text to be added.)
(transliteration: "Al-mar'u ma'a man ahabba.")

"A person will be considered to be with one whom he loves."

Reporter: Hadhrat Abu Musa al-Ash'ari (r)

Source: Sahih al-Bukhari, Vol. 8, #189)

Note: Life is full of choices. Our preference and priorities are reflected in our choices, which include choosing company to befriend and interact with. To be decent and warm to everyone is a Muslim's second nature. The degree of closeness in various relationships will naturally vary. However, our choice of company should reflect our Islamic consciousness. The consequence of keeping bad companies is all too well-known. Since believers' relationships have an eternal dimension, we ought to be concerned about choosing our friends and partners. Those who would choose and accept company of those disliked by God, they would be with their company in life hereafter. Similarly, those who befriend, cooperate, or interact with oppressive leaders, they will be under those leaders' flags on the Day of Judgment. Muslims thus are encouraged to maintain fellowship of God-conscious (Muttaqi) people. Muslims should closely interact primarily with those whom, or from whom, they can benefit. Nothing used to make the Prophet's (s) companions happier than knowing that in Paradise they would be with those whom they love most. Of course, they loved the Prophet (s) the most.



Hadith #28

(Arabic text to be added.)
(transliteration: "La yasturu abdun abdan fid dunya illa satarahullahu yawmal qiyamah.")

"One who covers up the failings of somebody in this world, will have his shortcomings covered up by God on the Day of Judgment."

Reporter: Hadhrat Abu Hurairah (r)

Source: Sahih Muslim, Vol. 4, #6267

Note: Believers are very special to God because of the special way they conduct themselves. The concept expressed by the phrase "To err is human" is fundamental to the Islamic conception of human personality. God does not expect us to be free of errors or sins, although He does want us to try our best to avoid them. When we fail, He wants us to sincerely repent and seek forgiveness. Indeed, He is the most-Forgiving, the most-Compassionate. As we all want God to be lenient to us, we need to be lenient to others. As we desire from God that He covers us - particularly on the Day of Judgment - we can easily attain such protection by covering the weaknesses of others. However, there are other narrations that either clarify or delimit the scope of this hadith. For example, covering the weaknesses of others involves primarily personal weaknesses that do not harm a third party or the society. A further example would be, if person A has a habit of defaulting on personal loans, and person B wants to find out about the trustworthiness of person A, covering the weakness of person A would not be appropriate.



Hadith #29

(Arabic text to be added.)
(transliteration: "La tuzhirish shamatata li akhika; fa yarhamahullahu wa yabtaliyak.")

"Do not rejoice over the troubles of your brother, lest God might have mercy on him and involve you in this trouble."

Reporter: Hadhrat Wasila bin al-Asqa'i (r)

Source: Sunan at-Tirmizi, Vol. 4, #3514

Note: Rejoicing over anyone's trouble is indecent according to Islam. For a believer such behavior would be utterly unacceptable. Such rejoicing indicates a substandard attitude and may earn displeasure of God. Moreover, God may turn the situation around and place the person rejoicing in a similar situation. A believer's conduct toward others--Muslims or non-Muslims--can be only one way: rejoice over others' happiness and feel sorrow when others are sad or troubled. That is a sublime teaching of Islam. The aspect of Muslim personality that is emphasized here also reinforces another general point. Islam is not merely a matter of form and legal codes. For example, a person may offer Salat most meticulously but may not strive to stay clear from indecency (faahisha) and vices (Munkar). There is no legal code to prosecute such a person who simply does not benefit from the value system of Islam. Similarly, a Muslim is not subject to a penal code for rejoicing over other people's troubles. He cannot, however, avoid God's judgment on such conduct.




Hadith #30

(Arabic text to be added.)
(transliteration: "Yassiru wa la tuassiru; wa bashshiru wa la tunaffiru.")

"Facilitate things to people, do not make it hard for them; give them good tidings and do not make them run away."

Reporter: Hadhrat Anas bin Malik (r)

Source: Sahih al-Bukhari, Vol. 1, #69

Note: Islam inspires people to be decent and compassionate. A Muslim, as exemplified in the personality of the Prophet Muhammad (s), must be easy on others, not a source of hardship and burden. No one can be as lenient, forgiving, and compassionate as God Himself, but we must also try to make others' life as easy as possible. We are facilitators, not obstructionists. Similarly, Muslims need to emphasize the "good news" more than the "bad news." The inherent power of good news is much more potent than the power of bad news. A behaviorial-motivational pattern inspired by good news is quite distinctive in terms of the enthusiasm, dedication, and care it elicits compared to the pattern inspired by awe and fear. People are often turned off by the heavy burden they perceive in Islam when all the details are presented to people at once. We need to distinguish between obligatory and optional, social obligations and personal choices. The rophet (s) has been praised in the Qur'an for his exceedingly gentle personality that used to attract people rather than detract. Our behavior must also be gentle toward each other.




Hadith #31

(Arabic text to be added.)
(transliteration: "Udul marida, wa at-imul ja-iya, wa fukkul aniya.")

"Visit the sick, feed the hungry, and free the captive."

Reporter: Hadhrat Abu Musa (r)

Source: Sahih al-Bukhari, Vol. 7, #552

Note: Islam is a complete code of life and it provides elaborate guidance for human beings to mould their personal and social lives according to the Will of God. A glimpse of effective and sublime social guidance for Muslims is provided in this hadith. Nothing is more fundamental to the Islamic conception of human society than freedom for human beings. That is why the freeing of slaves and captives has been emphasized so much in Islam. Muslims need to understand the underlying spirit behind these guidance. Islam inspires us to stand up for the freedom of people against any tyranny or oppression of other human beings. We have to value, seek, and preserve not only our freedom, but also the freedom of other people. Whichever belief system a person chooses is his or her personal choice, but we have to create an environment of freedom for everyone where truly effective choices can be made. We are also asked to feed the hungry. The general spirit is to fight and eliminate hunger. Similar is our obligation to help and serve sick people.




Hadith #32

(Arabic text to be added.)
(transliteration: "Innallaha yuhibbul abdat taqiyyal ganiyyal khafiyyah.")

"God loves and befriends a servant
who is pious, abstinent and unostentatious."

Reporter: Hadhrat Sa'd bin Abi Waqqas (r)

Source: Musnad Ahmad, Vol. 1, #1445

Note: God loves all of His servants. Some characteristics of His servants' personalities, however, elicit greater affection from Him. Among many such qualities, to be God-conscious (Muttaqi) is the foremost. Such person's life is a reflection of a deep and keen consciousness of his relationship with God. Whatever he desires or shuns are all guided by God's wishes. He is moderate in his worldly life. He is neither extravagant nor miserly. He is contented with the resources that fulfills his necessities. He constantly aspires his countenance with God. He cherishes his eternal home and, therefore, lives like a traveller. He is always concerned with decorating his eternal home. He does not show off his personality. He does not seek fame, but does not shy away from his responsibility. He performs good deeds without any expectation in return from his fellow human beings.




Hadith #33

(Arabic text to be added.)
(transliteration: "As-sabru inda sadmatul ula.")

"The real patience is at the first stroke of a calamity."

Reporter: Hadhrat Anas (r)

Source: Sahih al-Bukhari, Vol. 2, #389

Note: Islam heavily emphasizes patience and perseverence (Sabr) in adversity or calamity. Our life is not a bed of roses. It is a life of struggle. We continuously struggle to survive as well as to succeed. In the ordinary course of our life, we face many unpleasant events. Islam provides a powerful psychological leverage to deal with such occurrences. When we have an abiding trust in the mercy and concern of God, we can face many odds and misfortunes with a unique mental strength not avaliable to others. Such pshychological state cannot be achieved overnight. But perseverence can help us to achieve that goal. Whether a person has acquired the quality of Sabr or not is clearly reflected in that person's initial reaction to any unfavorable event or circumstance. Patience has no value after a person takes himself on a roller-coaster ride of uncontrollable emotions. The initial reflex of one's emotion is the true test of Sabr. We also need to understand that Sabr is not passive patience. It is a state of mind that shows the attributes of patience, constancy, and perseverance under adverse circumstance.



Hadith #34

(Arabic text to be added.)
(transliteration: "Ad-dua, huwal ibadah.")

"Indeed, Supplication is the worship."

Reporter: Hadhrat Nu'man bin Bashir (r)

Source: Sunan at-Tirmizi, Vol. 4, #2980

Note: The entire life of a believer is Ibadah (worship, obedience, and service) of God. Some aspects of our lives are especially identified in Prophetic narrations because people often fail to recognize the significance of these aspects. One such aspect is Dua (supplication). Our life of Ibadah would not have its solid foundation, its strong root, or its powerful dynamism, without any personal communication between God and His servants. God wants us to communicate with Him about our feelings, needs, and dreams. Dua is our communication. Prophet (s) has left a rich treasure and legacy of Dua that show us how he used to communicate with his Most Compassionate, Most Gracious Rabb at every walk of life. In praising God for all that He is, in expressing our gratitude all His blessings, in seeking forgiveness, guidance, help, and strength at every walk of our life, we reflect and evolve into ever-improving human beings.




Hadith #35

(Arabic text to be added.)
(transliteration: "Ma anjhalallahu da'an illah anjhala lahu shifa'an.")

"No disease God created, but that He created its treatment."

Reporter: Hadhrat Abu Hurairah (r)

Source: Sahih al-Bukhari, Vol. 7, #582

Note: Everything in this universe - good and evil, pleasant and unpleasant, beautiful and ugly, living and non-living - is created by God. He is testing us by our use of freedom of choice to see who uses his or her faculties to seek truth and salvation. As part of His overall creation, He has also created diseases with which we are often afflicted individually or collectively. Sometimes a disease comes about as a natural cause introduced by God Himself as a part of the test. New diseases can emerge as a result of human follies too; of course, that is also a creation of God. However, everything that God has created comes in a pair. Perhaps that applies to diseases as well, for the twin of each disease is its cure. This narration provides incentive as well as hope that for every disease we encounter, there is also a cure. It is according to God's design, however, that we have to seek out the cure that He has already created. This narration reminds us that for whatever reason we encounter a disease, we should be aware that there is a cure for it. Muslim physicians during the heydays of Islamic civilization were inspired and guided by such narrations and led the humanity in their respective fields.




Hadith #36

(Arabic text to be added.)
(transliteration: "La yuldagul mu'minu min juhrin wahidin marratain.")

"A believer is not stung twice (by something)
out of one and the same hole."

Reporter: Hadhrat Abu Hurairah (r)

Source: Sahih al-Bukhari, Vol. 8, #154; Muslim, Vol. 4, #7137

Note: It is a well-known proverb that the most significant lesson of history is that nobody takes lessons from history. This hadith challenges us to disprove this proverb. Paradise is not for fools and that is why God has made seeking knowledge incumbent upon every Muslim, man and woman. Equipped with knowledge, conscience, guidance, and the motivation to succeed in this life and hereafter, a believer is a life-long learner. A critical piece of wisdom every Muslim should assimilate into his or her life is that we are liable to make mistakes and commit sin, which is a potential that is part of our innate nature (Fitrah). God did not create us with perfection so that we can be free from error or sin. He wants that we learn from our mistakes. We should repent when we make a mistake and sincerely seek forgiveness. Furthermore, we should commit ourselves to improve in every aspect of our life. Collectively also, if Muslims reexamine their history they should come to the realization of how many times they have been stung from one and the same hole.




Hadith #37

(Arabic text to be added.)
(transliteration: "Halakal mutanattiwun.")

"The people who exaggerate are ruined."

Reporter: Hadhrat Abdullah ibn Mas'ud (r)

Source: Sahih Muslim, Vol. 4, #6450

Note: Islam has identified every factor that is harmful for us. One such harmful thing is the tendency to exaggerate. Lack of care in avoiding exaggeration creates a tendency among us that becomes habitual or instinctive. We tend to exaggerate the shortcomings of others, while we have an exaggerated view of our own goodness. In describing events we often tend to exaggerate. Sometimes we exaggerate in showing our reverence to glorified persons. Similarly, people can exaggerate their inability to change either themselves or to become a factor in effecting positive social change. The habit of exaggeration may lead to many other unintended ill consequences. If some harm results from such exaggeration, in addition to the consequences we suffer in this world, we will also be held accountable to God on the Day of Judgment. Furthermore, causing harm deliberately or harboring malicious intention against others is indeed evil. To be a Muslim is not merely to perform some rituals, but to adapt our life according to the sublime Islamic values. We should be objective, precise, responsible, and balanced in our conduct.




Hadith #38

(Arabic text to be added.)
(transliteration: "Al-harbu khud'aa.")

"War is the name of stratagem and astuteness."

Reporter: Hadhrat Jabir ibn Abdullah (r)

Source: Sahih al-Bukhari, Vol. 4, #269

Note: Islam is a balanced and practical way of life. As a religion of peace and justice, it has just the right balance in every aspect of our life. Islam does not teach aggression against others. The Qur'an teaches that "Let there be no hostility except against those who practice oppression" [al-Baqara: 193]. However, it does teach its followers to stand for justice in an absolute sense. It requires of the believers to stand for the truth, justice, and goodness, be it for the benefit of Muslims or non-Muslims. Without ever being an aggressor, if Muslims face war, they are dutybound to deal with it courageously and capably. Islam does not teach its followers to conduct themselves in a war as fools or ignorants without any plan or preparation. War may require ingenuity in devising plans and strategy, and Muslims must handle those ably. From modern technology to new skills and ideas, Islam requires of Muslims to demonstrate their conscientious creativity within the Islamic system of values. The implications of this narration were superbly illustrated in the life of the noble Prophet (s). Whenever he faced the battle field with his companions, he was a consummate planner and strategist.




Hadith #39

(Arabic text to be added.)
(transliteration: "Allahumma la aisha illa aishul aakhirah.")

"O God! There is no comfort, but the comfort of the Hereafter."

Reporter: Hadhrat Anas bin Malik

Source: Riyadus Saleheen, #460; Musnad Ahmad, Vol. 3, #12763

Note: Muslims must learn the art of communication with their Rabb. A critical element of prayer (Dua) is putting one's heart into it. It is not merely uttering words; it ought to be a reflection of our honest, innermost feelings, emotions and thoughts. This narration is not only a superb example of such communication, it also has a special lesson. This life is not for seeking comfort. We are not asked to seek hardship in this life either, because Islam is balanced and it teaches moderation. However, similar to not seeking hardship, Muslims are not to seek comfort in this life. We should live a life of moderation. As our appreciation and feeling for the true comfort of the life hereafter grow, our moderation may become more refined. Depending on our abilities and consciousness, we should strive to seek the comfort of the life hereafter. As always, we seek examples from the life of the Prophet (s). He used to sleep as needed, but he also strived his best to wor God as much as possible. He had his likings and dislikings, but he used to be content with the fulfillment of his necessities.



Hadith #40

(Arabic text to be added.)
(transliteration: "Inna satarauna rabbakum yiana.")

"You will definitely see your Rabb with your own eyes."

Reporter: Hadhrat Jarir bin Abdullah (r)

Source: Sahih al-Bukhari, Vol. 9, #530

Note: What is the ultimate desire of a believer? He or she desires salvation and entry into paradise. To be saved from the eternal hell-fire and to enter the eternal abode of peace and happiness would be supreme achievements, indeed. Would there still be some dissatisfaction in a believer's heart. A believer, using all the faculties endowed by his Creator, has believed in the Unseen. His life has sought the countenance of his benevolent Creator. He has been impressed with the magnificence of his Creator by observing the wonderful world of creations. He has appreciated the beauty of the rainbow, the comfort of soft breeze, and the wonderful feelings and affections in human relationships. He has enjoyed the benevolence and grace of his Rabb. He has accepted his Rabb's invitation to the "eternal home of peace." After receiving all the promised blessings, believers will have a desire to meet their Rabb. Some people disagree about the implication of this narration as to whether human beings will ever see God or not. This authentic Hadith says they will. We have to wait until we reach our gracious Host, as to who is right in this regard. A believer's mind, however, will always desire such countenance incessantly - forever.

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