Muhammad the Prophet of Mercy


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  • Muhammad the Prophet of Mercy


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    Second Cornerstone:
    Binding Muslims to One Another

    1-The Aws and Khazraj
    United

    The Arabs were fiercely sectarian and
    tribal, prepared to defend anyone of their own – even if he was a criminal – to
    the very last man.

    They had a saying, “Support your brother, whether he is the
    oppressor or the one oppressed.
    ” For Prophet Muhammad r to declare that bonds of faith surpass that of
    tribe and family was nothing short of revolutionary.1

    During Jahiliyyah, long, bloody civil wars raged between
    the two tribes of the Aws and Khazraj, the inhabitants of Al-Madinah. The last
    was the Battle of Buath
    that shattered the strength of both. Their people were divided, their chiefs
    killed and wounded. Hatred, enmity, and disbelief brought them to the brink of
    destruction, but Allah U saved them and
    united their hearts.

    They were misguided, and Allah guided them through the Prophet r;
    they were divided, and Allah united them through him; they were poor, and Allah
    enriched them through him.

    Reminding the Aws and Khazraj of His Grace and Mercy upon them
    and exhorting them to hold fast to brotherhood, Allah U
    says:

    (And
    hold fast, all of you together, to the Rope of Allah (i.e. the Qur’an), and be
    not divided among yourselves. And remember the Favor of Allah upon you, for you
    were enemies one to another but He joined your hearts together, so that, by His
    Grace, you became brethren. And you were on the brink of a pit of Fire, and He saved
    you from it. Thus Allah makes His Signs clear to you that you may be guided.
    )2

    Through Grace and Mercy, Allah gathered the Aws and Khazraj
    around His Messenger r
    and supported him through them. Even though not all the treasures of the earth,
    if spent, could have united them, Allah U united them. (It
    is He who supported you with His Help and with the believers, and brought
    together their hearts. If you had spent all that is in the earth, you could not
    have brought their hearts together; but Allah brought them together. Indeed, He
    is All-Mighty, All-Wise.
    )3

    They were no longer Aws and Khazraj. The Hijrah of the
    Prophet r
    to Al-Madinah established immediate peace and unity between the two warring
    tribes and blended them into one whole by the epithet “The Ansar
    (Supporters), bestowed on whoever supported and defended the new faith.

    The relationship between the Ansar became one of mutual
    respect, love, and true brotherhood, which taught them to support one another
    by turning their backs on blood and ruin and standing out against injustice.

    The Prophet r
    said, “Support your brother, whether he is the oppressor or the oppressed.

    A man asked, O Messenger of Allah, I will support
    him if he is oppressed; but tell me, if he is an oppressor, how shall I support
    him?

    He r
    said, Prevent him from (doing) injustice; that is supporting him.4

    2-Fraternity between
    the
    Muhajirun and the Ansar

    After building the Masjid, the
    center of unity and concord, Prophet Muhammad r united the Muhajirun
    and the Ansar as true brothers, born of one faith, supporting and
    supported by one another. “Be you brothers in Allah. Every two be brothers.”

    This deed shall remain unsurpassed in the
    history of humanity, where “I” truly dissolved into “We”, truly blended
    into one harmonious whole sharing collective hopes and goals.

    Muslims of Al-Madinah shared their homes and wealth with the
    emigrants from Makkah, who left their land, families and possessions for the
    sake of Islam, and thus became one hand working for the cause of righteousness
    and piety.

    Ninety men, half of them Muhajirun and the other half Ansar,
    assembled in the house of Anas bin Malik t where the Prophet r
    forged the bonds of brotherhood between them, regardless of wealth or social
    status. It was a covenantal relationship truly effective and binding – not mere
    words. Each Emigrant became the brother-in-faith of a Supporter, who inherited each
    other at death.

    Ibn ‘Abbas t
    said5, “An Emigrant used to inherit a
    Supporter (and vice versa) instead of their own blood relatives because of the
    bond of brotherhood which the Prophet
    r had established
    between them, which was abrogated (inheritance through bond of brotherhood)
    upon revelation of the Ayah:
    (And to everyone, We
    have appointed heirs
    .)6

    Brotherhood of faith surrounded Al-Madinah with an atmosphere
    of its own. It created for its thriving community a unique moral, social, and
    political texture. Allah U
    says: (Verily,
    those who believed, and emigrated, and strove hard, and fought with their wealth
    and their lives in the Cause of Allah as well as those who gave (them) asylum
    and help, these are (all) allies to one another.
    )7

    It ignited among its members a sublime spirit of altruism and
    solidarity that manifested itself in many wonderful stands. “Come to divide
    (share) my wealth with you into two halves. I also have two wives, I can
    divorce one of them, and when her ‘Iddah (woman’s prescribed waiting period
    after divorce or widowhood) ends, you can marry her
    ,” Sa‘d bin Ar-Rabi‘ t,
    the Supporter, said to his brother in Islam ‘Abdur-Rahman bin ‘Awf t,
    the Emigrant, who replied, “May
    Allah bless your family and wealth for you. Guide me to the market.

    8
    ‘Abdur-Rahman went
    to the market, traded and returned on that day with some profit, curd and
    better. He became wealthy through his own labor and got married shortly
    thereafter.

    It was a unique society built from sacrificers and supporters.

    The Muhajirun sacrificed everything: their
    lives, families, wealth, and homes and emigrated to support the Cause of Allah.
    O Abu Bakr, what have you left your family?” the Messenger of Allah r
    asked Abu Bakr t,
    who replied, “I have left them Allah and His Messenger.”9

    The Ansar sheltered and aided the Muhajirun.
    They took them in, shared their food and homes with them, and helped to
    establish them in trade or work. The Ansar said to the Prophet r,
    Divide the date palms between us and our (emigrant) brothers.” He r
    said, “No.” The Ansar said, You may spare us garden
    work (watering and watching the trees) and we will share the fruits with you.

    The Muhajirun said, “We hear and obey.10

    The Ansar loved those who immigrated to them, and the Muhajirun,
    appreciative and grateful for the generosity of their brothers, wondered if any
    reward was left for them after the kindness shown by the Ansar.

    They said, O Messenger of Allah, we have never seen
    any people more generous when they have much and more consoling when they have
    little than the people among whom we have stayed. They have shouldered the work
    and made us share with them the fruits, so much so that we are afraid lest they
    should take all reward (from Allah in the hereafter).

    The Prophet r said, “No, as long
    as you supplicate Allah for them and praise them.
    11

    They lived the kind of community that Allah wants for humanity,
    warm, friendly, and faith-filled. Well-pleased is Allah U with them for their
    great selfless sacrifices and services in His Cause, and well-pleased are they
    with Him Who promises them both a great reward: (Those
    who believed, and emigrated, and strove hard in the Cause of Allah, as well as
    those who gave (them) asylum and aid – these are the believers in truth; for
    them is forgiveness and a generous provision.
    )12

    3-Covenant of Islamic
    Alliance

    Just as the Prophet r
    had forged brotherhood among the
    believers, he r
    formed a covenant whereby he wiped any pre-Islamic grudges between them or any
    bigoted tribal tendencies. Through it, he r succeeded in
    establishing full Islamic unity and uplifted the community from the tribal to
    the national level. The following are the terms pertaining to the Muslims in
    the Covenant of Al-Madinah (Constitution of Al-Madinah):

    In the name of Allah, the Most
    Merciful, the Ever-Merciful. This is a document by Muhammad, the Prophet r,
    between believers and Muslims from Quraish (Emigrants from Makkah) and Yathrib
    (Residents of Al-Madinah), and those who follow them, join them, and strive
    with them:

    1.    They (the Muslim people regardless of tribes or families) are
    one Ummah (nation), to the exclusion of (other categories of) people.

    2.      The Muhajirun (Emigrants) from the Quraish will continue,
    according to their established custom, to pay their blood money and ransom their
    captives. (This is carried out) in accordance with the recognized principles of
    kindness and justice among the believers. Every tribe of the Ansar
    (Supporters) will continue, according to their established custom, to pay their
    previous blood money. Every group among them ransoms their captive. (This is
    carried out) in accordance with the recognized principles of kindness and
    justice.

    3.    The believers shall not leave a debtor among them. They shall
    give him enough for (paying) ransom or blood money, according to what is
    commonly considered as fair.

    4.      The God-fearing believers shall be against whoever transgresses
    from them, or seeks an illegal gift, or (spreads) sin, aggression, or
    corruption among the believers. Their hands shall all be against him, even if he
    is the son of one of them.

    5.      A believer shall not form an alliance with the freedman of
    (another) believer without his consent.

    6.      A believer shall not kill a believer (in retaliation) for a
    disbeliever, nor help a disbeliever against a believer.

    7.      The protection (given under this constitution in the Name) of
    Allah is one; the protection granted by the least of them (to a non-Muslim) is
    binding on all (believers).

    8.     The believers are
    supporters of one another, to the exclusion of (other categories of) people.

    9.      Whoever of the Jews follows us is entitled to support and
    equality. They shall not be wronged, nor shall one support another against
    them.

    10.  The peace of the believers is one (indivisible). No (separate)
    peace shall be made by a believer separate from another believer when there is
    fighting in the Cause of Allah, unless it is on the basis of equality and
    justice among them.

    11.  Every expedition that fights with us must take turns with one
    another (in participating).

    12.  The believers (their bloods are equal) shall mutually and
    equally defend that which is shed of their blood in the Cause of Allah. The
    God-fearing believers are under the best and most upright guidance.

    13.  A Mushrik13 (from Al-Madinah) may
    not grant asylum to a person from the Quraish or his property; nor shall he
    intervene for him against a believer.

    14.  Whoever unjustly kills a believer, and there is evidence of
    this, shall be killed in requital unless the heir of the killed is satisfied
    (with blood money).

    15. The believers shall all be against him (the killer), and it is
    unlawful for them to take any action except against him (the killer).

    16.  It is unlawful for a believer, who ratifies what is in this
    document and believes in Allah and the Last Day, to support a heretic or
    shelter him. Whoever supports him or shelters him, upon him shall be the Curse
    of Allah and His Anger on the Day of Resurrection, and no repentance or ransom
    shall be accepted from him.

    17.  Any matter in which you differ must be referred to Allah U – and to Muhammad r.14

    4-Brotherhood of Believers

    Prophet
    Muhammad
    r,
    the loving big brother of this believing group, did not distinguish himself or
    others with a special title. The Prophet
    r
    said: “If I were to have taken a close friend from among my followers, I
    would have chosen Abu Bakr, but sufficient is the brotherhood and love of Islam
    .”
    15

    His sublime moral
    teachings of fraternity, which constitute
    an integral part of Islam that must be
    accepted and adhered to, laid down

    the
    foundations
    for a strong and united nation that no longer lived as separate and warring entities,
    but where each individual became a part of a larger whole, an organ of the one
    great body of Islam.

    Imam and Leader,
    Muhammad
    r,
    exhorted, saying:

    -     The similitude of
    believers as regards their mutual love, mercy, and sympathy is like that of the
    body; if any of its organs complains, the whole body calls upon one another
    (sharing) with (it) sleeplessness and fever
    .”
    16

    -     Muslims are like one
    man; if his eye aches, his whole (body) aches, and if his head aches, his whole
    (body) aches.
    17

    -     A believer to a
    believer is like the structure, (its parts) enforcing each other
    ,” and he
    r interlaced his fingers.18

    -      A Muslim is the brother of a Muslim. He should neither wrong
    him nor let him down. Whoever attends to the needs of his brother, Allah will
    attend to his needs. Whoever relieves a Muslim of some distress, Allah will
    relieve him of one of the distresses of the Day of Resurrection. And whoever
    covers (the faults of) a Muslim, Allah will cover him on the Day of
    Resurrection.
    19

    -      The whole of a Muslim for a Muslim is inviolable: his
    property, his honor, and his blood. Enough of evil for a person to despise his
    Muslim brother
    .”
    20

    -     Reviling a Muslim is
    disobedience (to Allah) and fighting him is infidelity
    .”
    21

    -      Two Muslims who
    meet with their swords both, the killer and the killed, are in Hellfire.”
    Abu
    Bakrah
    t
    said, “O Messenger of Allah, this is (for) the killer; what about the
    killed?
    ” The Messenger of Allah
    r
    said, “He was eager to kill his companion.”
    22

    -      Do not hate one another; do not envy one another; do not
    turn your backs on one another. O worshipers of Allah, be brothers
    .”
    23

    -     None of you will have faith until he loves for his brother
    what he loves for himself
    .”
    24

    -     You will not enter Paradise until you believe, and you will not believe
    until you love one another. Shall I guide you to a thing which if you do, you
    shall love one another? Spread Salam (the greeting of peace: peace be upon you)
    among you
    .”
    25

    Little by little, the
    Prophet
    r
    uplifted the consciousness of the individual out of the cage of the self and self-interest
    into the spaciousness of love for humanity:

    -      Whoever has food
    enough for two should seek out a third person (to feed), and whoever has food
    enough for four should seek out a fifth or a sixth
    .
    26

    -     Whoever
    has a spare mount, let him give it to someone who does not have a mount; and
    whoever who has spare provisions, let him give them to someone who does not
    have provisions
    .
    27

    -      Every act of
    righteousness is charity, and part of righteousness is to meet your brother
    with a cheerful face and to pour out from your bucket into the vessel of your
    brother
    .”
    28

    -      Each of you is the
    mirror

    of his brother; if he sees some fault in him,
    he should wipe it away from him
    .29

    The individual was
    thus elevated; no longer living alone for oneself, but for all humanity.
    The
    best of people are those who are most beneficial to people
    .”
    30

    No longer were efforts
    selfish and souls materialistic.
    A tree was harming the passersby on a
    road, which a man cut and laid out of the way, and thereby was admitted into Paradise
    .”
    31

    Inner conflicts
    eventually healed. They usually arise from suppressed energy that finds no
    outlet, but accumulates within and along with it diminishes the scope of action
    and the value of human experience.

    With Islam, they find
    a natural release from the narrow sphere of human activity or interest, timed
    life, and the limited world of the self into the vast expanse of the universe.

    Any Muslim who plants a seedling
    from which a human, an animal, or a bird eats, it is for him a charitable deed
    (of ongoing reward) until the Day of Resurrection
    .”
    32

    Thus was impressed
    upon minds the reality of life being a means, not an end. As such, there was no
    time to waste on race or class conflicts with such high aims and collective
    goals awaiting all
    33. (Let there arise from you a
    nation inviting to good, enjoining
    what is right,
    and forbidding what is wrong. And it is they who are the successful
    .
    )34

    5-Role of Love

    The
    Prophet
    r
    perfectly understood the role love can play in building nations and societies. He
    r knew that love is the
    highest good, activating the purest energy, when purely directed to Allah, for
    His Sake, and firmly rooted in the nexus of any relationships between Muslims,
    whereby all difficulties are removed and greatest harvests are reaped.

    He r said, “Among the
    Servants of Allah are people, neither prophets nor martyrs, who will be coveted
    by prophets and martyrs on the Day of Resurrection for their status with Allah,
    the Most High
    .”

    They said, “O
    Messenger of Allah, tell us who are they?

    He r said, “People who
    loved one another through love of Allah, not for mutual kinship or material
    benefits. By Allah, their faces are light and they are on light. They will not
    fear when people fear and will not grieve when people grieve
    .”

    He r then recited the Ayah35: (Verily, the Awliya’ (pious
    servants) of Allah, no fear shall come upon them nor shall they grieve.
    )36

    Therefore, the Prophet
    r never let a chance pass
    by without advocating brotherly love and

    commanding the Muslims to announce it for one another, to open hearts and
    spread love and peace among the ranks of the Ummah
    .37

    The Prophet r said, “If a man
    loves his brother, let him tell him that he loves him.
    38

    A
    man was in the company of the Prophet
    r when another man passed by him, so he said, O Messenger of
    Allah, I love this man.
    The Prophet
    r asked, “Have you told him?” He said, “No.
    He
    r said, “Tell him.” He caught up with him and said, “I
    love you for the
    Sake of Allah.” He replied, “May
    He, for Whose sake
    you love me, love you.39


    1 Dr. Hisham A. Hassaballah, The Ummah’s Double-Edged Sword.

    2
    Translated meanings of Al-‘Imran 3: 103.

    3
    Translated meanings of Al-Anfal 8: 62-63.

    4 Narrated by Anas bin Malik: Sahih Al-Bukhary, Book of Al-Ikrah
    (Coercion), Hadith no. 6438; similar versions of the Hadith are also reported
    by Al-Bukhary (2263, 2264), At-Tirmidhy (2181), and Ahmad (11511, 12606).

    5 Sahih Al-Bukhary, Book of Tafsir Al-Qur’an, Hadith no.
    4214; similar versions of the Hadith are also reported by Al-Bukhary (2128, 6250)
    and Abu Dawud (2532, 2533).

    6
    Translated meanings of An-Nisa’ 4: 33.

    7
    Translated meanings of Al-Anfal 8: 72.

    8 Narrated by Anas bin Malik: Sunnan At-Tirmidhy, Book of Al-Birr Waslah, Hadith no. 1856; similar versions of the Hadith are also
    reported by Al-Bukhary (1907, 1908, 3496, 3497, 3644, 4684), and Ahmad (12508,
    12649, 13360).

    9 Narrated by ‘Umar bin Al-Khattab: Sunnan Ad-Darimy, Book of Zakah
    (Obligatory Charity), Hadith no. 1601; similar versions of the Hadith
    are also reported by At-Tirmidhy (3608) and Abu Dawud (1429).

    10 Narrated by Abu Hurairah: Sahih Al-Bukhary, Book of Muzara‘ah
    (Sharecropping),
    Hadith no. 2157; similar versions of the Hadith are
    also reported by Al-Bukhary (2518, 3498).

    11 Sunnan At-Tirmidhy, Book of Sifat Al-Qiyamah wa Ar-Raqa’iq
    wa Al-Wara‘
    , Hadith no. 2411; similar versions of the Hadith are also
    reported by Ahmad (12602, 12648).

    12
    Translated meanings of Al-Anfal 8: 74.

    13 One who associates others with Allah in His Divinity or
    worship.

    14 Ibn Hisham, As-Sirah An-Nabawiyyah, The Messenger of Allah r Making Peace With the
    Jews and the Document He
    r Wrote between the Muslims from the Muhajirun and the Ansar, vol. 2; Safiur-Rahman
    Mubarakpuri, Ar-Raheeq Al-Makhtum; First Phase: Building a New Society
    & The Covenant of Islamic Alliance.

    15
    Narrated by
    Abu Sa‘id Al-Khudry: Sahih Al-Bukhary, Book of Salah, Hadith no. 446; similar
    versions of the Hadith are also reported by Al-Bukhary
    (3381, 3615), Muslim (4390), At-Tirmidhy
    (3593), and Ahmad (10710).

    16 Narrated by An-Nu‘man bin Bashir: Sahih Muslim, Book of Al-Birr Waslah Waladab, Hadith no. 4685;
    similar versions of the Hadith are also reported by Al-Bukhary (5552) and Ahmad
    (17648, 17690, 17706, 18542).

    17 Narrated by An-Nu‘man bin Bashir: Sahih Muslim, Book of Al-Birr Waslah Waladab, Hadith no. 4687;
    similar versions of the Hadith are also reported by Muslim (4686) and Ahmad
    (17632, 17667).

    18 Narrated by Abu Musa: Sahih Al-Bukhary, Book of Al-Adab,
    Hadith no. 5
    567; similar versions of the
    Hadith are also reported by Al-Bukhary (459, 2266), Muslim (4684), At-Tirmidhy
    (1851), An-Nasa’y (2513), and Ahmad (18798).

    19 Narrated by ‘Abdullah bin ‘Umar: Sahih Al-Bukhary, Book of Al-Madhalim
    wa Al-Ghasb
    (Grievances and Usurpation), Hadith no. 2262; similar versions
    of the Hadith are also reported by Al-Bukhary (6437), Muslim (4677),
    At-Tirmidhy (1346), Abu Dawud (4248), and Ahmad (5103, 5388).

    20 Narrated by Abu Hurairah: Sunnan Abu Dawud, Book of Al-Adab,
    Hadith no. 4238; similar versions of the Hadith are also reported by
    At-Tirmidhy (1850) and Ibn Majah (4203).

    21 Narrated by ‘Abdullah bin Mas‘ud: Sahih Al-Bukhary, Book of Iman,
    Hadith no. 46; similar versions of the Hadith are also reported by Al-Bukhary
    (5584, 6549), Muslim (97), At-Tirmidhy (1906, 2558, 2559), An-Nasa’y (4036,
    4037, 4039, 4040, 4041, 4042, 4043), Ibn Majah (68, 3929), and Ahmad (3465,
    3708, 3761, 3916, 3964, 4115, 4162).

    22 Narrated by Abu Bakrah: Sahih Al-Bukhary, Book of Iman,
    Hadith no. 30; similar versions of the Hadith are also reported by Al-Bukhary
    (6367, 6556), Muslim (5139, 5140, 5741), An-Nasa’y (4048, 4052, 4053, 4054),
    Abu Dawud (3723), Ibn Majah (3455), and Ahmad (19528, 19543, 195871, 19589,
    19613).

    23 Narrated by Anas bin Malik: Sahih Al-Bukhary, Book of Al-Adab,
    Hadith no. 5605; similar versions of the Hadith are also reported by Al-Bukhary
    (5612), Muslim (4641, 4642), At-Tirmidhy (1858), Abu Dawud (4264), Ahmad
    (11630, 12230, 12580, 12702, 12875, 13425), and Malik (1411).

    24 Narrated by Anas bin Malik: Sahih Al-Bukhary, Book of Iman,
    Hadith no. 12; similar versions of the Hadith are also reported by Muslim (64,
    65), At-Tirmidhy (2439), An-Nasa’y (4930, 4931), Ibn Majah (65), Ahmad (12338,
    12671, 13138, 13371), and Ad-Darimy (2623).

    25 Narrated by Abu Hurairah: Sahih Muslim, Book of Iman,
    Hadith no. 81; similar versions of the Hadith also reported by At-Tirmidhy
    (2612), Abu Dawud (4519), Ibn Majah (67, 3682), and Ahmad (8723, 9332,
    9788,10027, 10238).

    26 Narrated by Abdur-Rahman bin Abu Bakr: Sahih Al-Bukhary, Book of Al-Manaqib,
    Hadith no. 3316; similar versions of the Hadith are also reported by Al-Bukhary
    (567), Muslim (3833), and Ahmad (1611, 1619, 1620).

    27
    Narrated by
    Abu Sa‘id Al-Khudry: Sahih Muslim Book of Al-Luqatah (Lost Found Items), Hadith no. 3258; similar versions of the Hadith
    are also reported by
    Abu Dawud (1416) and Ahmad (10863).

    28 Narrated by Jabir bin ‘Abdullah: Sunnan
    At-Tirmidhy, Book of Al-Birr Waslah, Hadith no. 1893;
    similar
    versions of the Hadith are also reported by Ahmad (14182, 14348).

    29
    Narrated by Abu Hurairah: Sunnan At-Tirmidhy, Book of Al-Birr Waslah,
    Hadith no. 1852; a similar version is also reported by Abu Dawud (4272).

    30 Narrated by Jabir: Al-Muttaqi Al-Hindi, Kanz Al-‘Ummal fi Sunnan
    Al-Aqwal wa Al-Af‘al
    , Hadith no. 43036.

    31 Narrated by Abu Hurairah: Musnad Ahmad, Book of Al-Mukthrin min
    As-Sahabh
    , Hadith no. 7696; similar versions of the Hadith are also
    reported by Ahmad (7505, 8142, 8164, 8878, 9010, 9292, 9899, 10028, 10335,
    10476), Al-Bukhary (615, 2292), Muslim (3538, 4743, 4744, 4745, 4746),
    At-Tirmidhy (1881), Abu Dawud (4565), Ibn Majah (3872), and Malik (269).

    32
    Narrated by Anas bin Malik: Sahih Muslim, Book of Muzara‘ah, Hadith no.
    2903; similar versions of the Hadith are also reported by Muslim (2900, 2901,
    2902), Ahmad (14668), and Ad-Darimy (2496).

    33 “Brotherhood of the Believers” is adapted from Sayyid Qutb, As-Salam Al-Alami wa Al-Islam
    (Universal Peace and Islam), chapter of Social Peace, under the subtitle of High
    Aims of Life, Dar Al-Shorouk
    .

    34
    Translated meanings of Al-‘Imran 3: 104.

    35 Narrated by ‘Umar bin Al-Khattab: Sunnan Abu Dawud, Book of Buyu
    (Transactions), Hadith no. 3060.

    36
    Translated
    meanings of Yunus 10: 62.

    37 Adapted from Dr
    Muhammad Ali

    Al-Hashimi, Love for the Sake of Allah Builds
    Societies and Nations
    , Gulf Times Newspaper.

    38 Narrated by Al-Miqdam bin Ma‘di Karib: Sunnan Abu Dawud, Book
    of Al-Adab, Hadith no. 4459; a similar version of the Hadith is also
    reported by Ahmad (16543).

    39 Narrated by Anas bin Malik: Sunnan Abu Dawud, Book of Al-Adab,
    Hadith no. 4460; similar versions of the Hadith are also reported by Ahmad
    (11980, 12056, 13046).

     

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