Friday Sermon

Lofty Ethics of Prophet Muhammad’s Mission
Rabīʿ al-Awwal 14, 1437 AH / Dec. 25, 2015 CE


Sermon Plan

  1. Islam is a faith of lofty ethics
  2. Fall of ethics signifies the fall of nations
  3. Ethics is the fruit of right worship
  4. The way to improve your ethics      

Sermon Text

Undoubtedly, the Islamic greatness has several sides; Islam is a law and ethics, lofty human values and ideal life patterns, inclusive of all virtues and merits and exclusive of all vices and evils. Islam highly encourages the high morals of patience, forbearing, lenience, truthfulness, honesty, mercy, fulfillment of one’s promises, generosity, shyness, modesty, courage, justice, benevolence and relieving people’s needs. It also calls for lowering one’s eyes, harm prevention, cheerful face, nice talks, good thoughts of others, respect of the elder, making peace between people, altruism and good consideration of others’ feelings as well as other ethical values.

Evidently, the texts of the Quran and Sunnah are very rich with indications to these ethical values. ALLAH (may He be Exalted) says, “Surely, this Quran guides to that which  is most upright and gives the believers who do good deeds the glad tiding that theirs will be a great reward” (the Quran, 17: 9).

ALLAH also commands His Prophet to “Take to pardoning, and order what is good, and turn away from the ignorant ones” (the Quran, 7: 199). He also recommends all to “say kind things to the people” (the Quran, 2: 83).

ALLAH also says, “There is no good in most of what they privately confer, except whoever orders a charity or kindness or making-peace between people. Yet, whoever does this seeking the grace of ALLAH, We will give him a great recompense” (the Quran, 4: 114).

Careful contemplation of the Quranic verses reveals that many verses call for lofty ethics as a social duty. Actually, ethics is the legal mechanism for human refined morality and the way to human perfections.

Texts of the Prophet’s Tradition also stress the paramount significance of ethics in human life and promise great rewards for those endowed with high morals. Declaring the essence of virtue, the Prophet (may Allah’s Peace and Blessings be upon him) said, “Virtue is the nobility of behavior” (Muslim in his Hadith Authentic Collection). The Prophet also said, “The heaviest thing in the believer’s scale will be good morals.” According to another narration, “Nothing is heavier on the believer’s Scale, on the Day of Judgment, than the noble character; indeed ALLAH dislikes the shameless obscene person” (At-Tirmidhi in his Sunan from Abu al-Darda).

The Prophet frequently invited people to adhere to high morals as in his statement: “The most perfect of the believers in faith is the one whose behavior is most excellent; and the best of you are those who are the best to their wives” (Ahmad in his Musnad).

When the Prophet (may Allah’s Peace and Blessings be upon him) was asked about the best of believers, he said: “the best in conduct” (Ibn Majah in his Sunan). When the Prophet (may Allah’s Peace and Blessings be upon him) was asked about the deed which will be foremost to lead people to Paradise. He said, “God-fearing and good conduct”, (Al-Tirmidhi in his Hadith Collection). Furthermore, the lofty ethics is the way to earn the Prophet’s love: “The dearest and the closest of you to me on the Day of Resurrection will be those who have the noblest morals” (At-Tirmidhi in his Sunan).

For Islam, ethics holds a lofty rank and special position; it is the essence of and kernel of faith. When the Prophet was asked about the essence of faith, he said: “the nobility of conduct.”

   He even epitomized the ultimate end of Islamic Message, the Prophet (may Allah’s Peace and Blessings be upon him) said, “I have been sent to perfect the noblest of morals” (al-Bukhari in al-Adab al-Mufrad).

Even before his mission, the Prophet had the epithet: the Truthful and the Honest. Ethics and faith are inseparably associated; He (may Allah’s Peace and Blessings be upon him) was the best model for noble character, so His Lord described him saying, “And indeed, you are of a great moral character” (the Quran, 68: 4). It is a great testimony from the Sublime Majestic Lord to His prophet’s ethics and noble conduct.

The Prophet was the best of creation in his personification of the Quranic morals, obedience of Quranic commands and abandonment of Quranic proscriptions. Thus, he was the living Quranic ethics as stressed by ʿAishah—the Mother of the Believer— when she was asked about the Prophet’s morality, she answered, “His morality was that of the Quran.”

 He was a practical example of the Quranic ethics. Occupying the peak of ethics as being the kindest, most beloved and merciful of humankind—he was deeply forbearing and inclined to forgive others. His speech ranked most truthful; he frequently kept his promises and honored his friends. He was the master of humankind, yet proved most modest.

Anyone who knew him closely would love him. Khadijah, the Mother of the Believer, (may ALLAH be pleased with her) described him saying, “By ALLAH, ALLAH will never disgrace you. You keep good relations with your Kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones.”

Describing Prophet Muhammad (may ALLAH’s Peace and Blessings be upon him), He (may He be Exalted) says, “And it was by God’s grace that you [O Prophet] dealt gently with your followers: for if you had been harsh and hard of heart, they would indeed have broken away from you. Pardon them, then, and pray that they be forgiven. And take counsel with them in all matters of public concern; then, when thou hast decided upon a course of action, place thy trust in God: for, verily, God loves those who place their trust in Him” (the Quran, 3:159).

He (may ALLAH’s Peace and Blessings be upon him) educated his companions to follow the best of morals in his advice to Abu Dharr (may ALLAH be pleased with him): “Fear ALLAH wherever you may be, after each sin do a good deed to efface it and deal with people gently.”

All the companions kept to kindness and benevolence and kept apart from extremism and anger; they proved most forbearing and forgiving and were the best examples in high morality, good treatment and generosity. When the Prophet migrated from Mecca to Medina, he concluded the bond of fraternity between the Muhajirun (immigrant) and the Anṣār (the Helpers) whereby they shared wealth. The human ethics shall entrench the grace of giving. The Quran stresses the lofty examples of benevolence to strengthen the merit of giving in the Muslim community.

ALLAH (may He be Exalted) says, “They [i.e., the Helpers] love those who migrated to them and find not any want in their breasts of what they [i.e., the emigrants] were given but give [them] preference over themselves, even though they are in privation” (the Quran, 59: 9).

In their adoption of these ethics, they became the leaders of nations, the focus of eyes and the optimal models to follow. People accepted Islam in multitudes for the lofty treatment and high morality they experienced when dealing with Muslims. However, when Muslims deviated from the right way, morals faded, ideals ended, values lost and concepts changed. Imam Malik proved wise when saying, “The late generations of this nation can only prosper when they follow the same approach of the early Muslim generation.” Lofty morals protect communities from disintegration, chaos and loss. Actually, Muslim safety, power, prosperity and greatness are all conditional upon the adoption of noble ethics. Conversely, immorality and vices are the natural outcome of forsaking ethics and good deeds.

Setting your affairs right lies with good ethics

So, educate yourself with ethics to get it under control      

For one’s self when set right is in the best grace

Yet, one’s self when given to evil is in the worst place

The Prophet thus warned against the fall and deterioration of morals. Sahl Ibn Sahl al-Saʿidi (may ALLAH be pleased with him) said, “I heard the Prophet (may ALLAH’s Peace and Blessings be upon him) saying: “ALLAH is generous and love generosity; He likes lofty matters and dislikes low concerns” (al-Ḥakim in his al-Mustadrak). The ethics are not a luxurious part but a bulwark against the collapse of nations and communities. Ethics awards nations life and eternal achievements while the loss of ethics marks the destruction and fall of nations. Many powerful nations of mighty economy and military fell to ruin only when their ethics deteriorated.

The Emir of Arab poets Ahmad Shawqi (may ALLAH rest his soul in peace) said,

Nations are nothing but their ethics

Once their ethics lost, nations are no longer

Indeed, all acts of worship aim to guide the behavior of individual and inculcate the lofty mores in the society. Islam is not a combination of empty rites done in mosques apart from the social life. Actually, acts of worship in all religions aim to educate human beings and improve their conduct. For example, indicating the wisdom of prayers, ALLAH (may He be Exalted) says, “Recite, [O Muhammad], what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of ALLAH is greater. And ALLAH knows that which you do” (the Quran, 29: 44).

Keeping away from vices, misdeeds and malpractices is the kernel of prayers. Ibn ʿAbbas (may ALLAH be pleased with him and his father) narrated that the Prophet (may ALLAH’s Peace and Blessings be upon him) said, “ALLAH (may He be Exalted and Glorified) said:

I only accept the prayers from the one who humbly does it for My Majesty without feeling the least pride therewith over my creation or persistently committing sins at night. Meanwhile, his/her day is busy with my remembrance and s/he is extending mercy to the needy, the wayfarer, the widowed and afflicted ones” (al-Bazzar).

Ibn Masʿūd said, “The one whose prayers fail to make him do good deeds and keep him from evildoing will have nothing but driven further from Allah (al-Tabarāni with authentic chain of transmission).

When the prayers fail to keep a servant away from verbal and practical vices, then it failed to achieve its ultimate objective.  The same goes true for obligatory charity, fasting, pilgrimage and all other acts of worship. They all aim to educate high morals and purify human souls. ALLAH (may He be Exalted) says, “[O Muhammad] Take from their wealth a charity by which you purify them and cause them increase, and invoke [Allah’s blessings] upon them. Indeed, your invocations are reassurance for them. And ALLAH is Hearing and Knowing,” (the Quran, 9: 103).

The Prophet intentionally broadens the sense of sadaqa i.e. charity, to include several areas as narrated by Abu Dharr that the Prophet (may Allah’s Peace and Blessings be upon him) said:

  • Your smiling in the face of your brother is sadaqa,
  • Your putting some of the water from your bucket in your brother’s bucket is sadaqa,
  • Your enjoinment of right and forbidding of wrong is sadaqa,
  • Your removing stones, thorns and bones from people’s path is sadaqa
  • Your guiding a man in a place where no guide exists is sadaqa” (al-Bazzar).

The duty of fasting is divinely ordained for servants to achieve the righteousness as the ultimate end and fruit of fating. ALLAH (may He be Exalted) says, “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous” (the Quran, 2: 183).

Fasting teaches Muslims to strengthen their will and control their ethics and desires. Abu Hurayrah (may ALLAH be pleased with him) narrated that the Prophet (may Allah’s Peace and Blessings be upon him) said, “Fasting is a protection for you, so when you are fasting, do not behave obscenely or foolishly. Yet, if anyone argues with you or abuses you, say, ‘I am fasting, I am fasting” (al-Bukhari). Fasting thus is a protection from immoral behavior and vices; it must positively affect the Muslim behavior and ethics.

In respect of Hajj, ALLAH (may He be Exalted) says, “Hajj is [during] well-known months, so whoever has made hajj obligatory upon himself therein [by entering the state of ihrām], there is [to be for him] no sexual relations and no disobedience and no disputing during hajj. And whatever good you do – ALLAH knows it. And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding” (the Quran, 2: 197).

Abu Hurayrah (may ALLAH be pleased with him) narrated that the Prophet (may Allah’s Peace and Blessings be upon him) said, “Whoever visits this House [for hajj] and neither speak indecently nor does s/he act wickedly will return free from sin as on the very first day his/her mother bore him” (Muslim).

The worship must leave a positive effect on the morals and behavior of individuals and the whole society; otherwise, it is fruitless in the Afterlife. Immoral behavior consumes the good deeds just as the fire consumes the firewood. Abu Hurayrah (may ALLAH be pleased with him) narrated that the Prophet (may Allah’s Peace and Blessings be upon him) said:

“Do you know who is poor? The Companions of the Prophet said: For us, a poor man is one who has neither dirham with him nor wealth.

The Prophet said: The poor of my Ummah is the one who would come on the Day of Resurrection with prayers, fasting and charity but he also comes as bankrupt, since he hurled abuses upon others, brought calumny against others and unlawfully consumed the wealth of others and shed the blood of others and beat others. His virtues would be credited to the account of one (who suffered at his hand). If his good deeds fall short to clear the account, then his sins would be entered in (his account) and he would be thrown in the Fire.” (al-Tirmidhi)

Once a question was raised before the Prophet, there is a woman who persistently does night prayers, fasts many days and gives much charity, but injures her neighbors with her tongue.’ The Messenger of ALLAH said, “She is in the Fire.”

They said, ‘Another woman only prays the prescribed fasting, charity and prayers but she gives bits of curd in charity and never harms anyone.’ The Messenger of ALLAH said, ‘She is in Paradise” (Ahmad).

ALLAH (may He be Exalted) has dignified all human beings without discrimination. Ethics are for all people, Muslims and non-Muslims, and human beings are all brothers in humanity. He (may He be Exalted) says, “We have honored the Children of Adam and carried them in the land and the sea, and We have provided for them of the good things, and We have preferred them over many of those We created” (the Quran, 17: 70). When the Prophet stood up for the funeral of a Jew that passed by him, it was said, ‘It is the funeral of a Jew.’ In reply, he said, “Was he not a human being!” (al-Bukhari).

   ALLAH (may He be Exalted) says, “And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them, and say, “We believe in that which has been revealed to us and revealed to you. And our God and your God is one; and we are Muslims [in submission] to Him” (the Quran, 29: 46).

Mujahed narrated that Abdullah Ibn ʿAmr had a sheep slaughtered for his family. When he came, he said, ‘Have you given some to our neighbor, the Jew? Have you given some to our neighbor, the Jew? I heard the Messenger of ALLAH saying: ‘Jibreel (Gabriel) continued to advise me about (treating) the neighbors so (kindly and politely), that I thought he would order me (from Allah) to make them heirs” (al-Tirmidhi).

The high ethics is not only for treatment with humankind but also for animals. ALLAH forgave a man because of watering a dog. Abu Hurayrah narrated that the Prophet (may Allah’s Peace and Blessings be upon him) said, “A man saw a dog eating mud from the severity of thirst. So, that man took a shoe and filled it with water and kept on pouring the water for the dog until it quenched its thirst. ALLAH then approved of his deed and made him to enter Paradise” (al-Bukhari).

Conversely, ALLAH caused a woman to enter Hell due to a cat that she persecuted. ʿAbdullah Ibn ʿUmar narrated that the Prophet (may Allah’s Peace and Blessings be upon him) said, “A woman was tortured and was put in Hell because of a cat which she had kept locked till it died of hunger.” Allah’s Messenger further said, (ALLAH knows better): “ALLAH said (to the woman), ‘You neither fed it nor watered when you locked it up, nor did you set it free to eat the insects of the earth” (al-Bukhari).

If we are seriously resolute to refine and improve the ethics in our society, it is necessary to have the optimal model. The model is essential for good ethics. ALLAH (may He be Exalted) says, “The messenger of ALLAH has set up a good example for those among you who seek ALLAH and the Last Day, and remembers ALLAH unceasingly” (the Quran, 33: 21).

Parents are good examples for their children. The Prophet stressed the educational role of good examples in human life and warned against deviant examples. For instance, deviant parents can mislead their children as narrated by Abu Hurayrah that the Prophet said, “No child is born but has the pure faith (Islam); however, his/her parents turn him/her into a Jew, a Christian, or a Magian.”  Abu Hurayrah added, “The nature of Allah in which He has created humankind; there is no alteration in Allah’s creation; that is the right religion” (the Quran, 30: 30), (al-Bukhari).

Likewise, the teacher is a model for his students in integrity and ethics. Al-Shafiʿi once entered into the court of Harūn al-Rasheed in the company of his servant Sraj. Al-Shafiʿi left his servant with Abu ʿAbd al-Samad, the private tutor of al-Rasheed’s children. Sraj said to al-Shafiʿi, O Abu ʿAbdullah, those are the children of the Commander of the Believers. Here is the one in charge of educating them, so advise him in this regard. Al-Shafiʿi addressed Abu ʿAbd al-Samad saying,

“Let your first step to educate the children of the Commander of the Believers be the reform of yourself. For their eyes actually observe yours; the good in their sight follows the good in your sight and the evil in your vision follows the evil in your vision” (Abu Nauʿaym, ilyat al-Awliyā.).

It is worth mentioning that ethics is not restricted to the individual; some ethics are individualistic but others are social, such as family ethics between spouses, parents and children, Kith and kin, as well as other social ethics of sales, purchases, neighborhood, friendship and work. Some are international such as the ethics of international relationships between the states and the ethics of war and peace.

Sincerity to ALLAH and supplicating Him for noble character are seriously significant for a servant to have a good character. S/he should also strive against one’s desires and frequently examine his personal deeds with consideration of the ultimate evils of immoral conduct and its bad consequences on the individual and the society.

Signs of Honoring the Prophet
Rabīʿ al-Awwal 7, 1437 AH / December 18, 2015 CE


  1. Honoring the Prophet at the beginning of creation
  2. Honoring the Prophet before his birth
  3. Honoring the Prophet with the noblest ancestral lines
  4. Honoring the Prophet in the vocative case
  5. Love and obedience of the Prophet
  6. Allah’s Defense of His Prophet
  7. Universality of the Prophet’s Mission
  8. His mission is a universal mercy


Allah conferred the noblest honors on his Prophet Muhammad since the beginning of creation before his birth, in his life and after his death. At the beginning of creation, Allah honored his Prophet since the first generation of humankind. Each prophet gave his pledges to believe in the mission of Prophet Muhammad as confirming the truth with which all prophets were sent:

“Allah took a covenant from the prophets: “For what I have given you of the Book and wisdom, a messenger will come to you confirming what is with you; you shall believe in him and support him.” He said, “Do you testify, and agree to this duty?” They said, “We testify.” He said, “Then bear witness and I am with you bearing witness” (the Quran, 3: 81).

The early prophets gave good news about the Prophet as cited in the narration of al-ʿIrbāḍ ibn Sariyah (may Allah be pleased with him) that he heard the Prophet saying:

“I am the supplication of my father Ibrāhīm (Abraham) and the glad news promised by my brother ʿIsa (Jesus) and the true vision of my mother Aminah, who saw a light coming out from her to light the palaces of Czar” (Ahmad, Musnad).

The Quran affirms the supplication of Ibrāhīm: “Our Lord, and send among them a messenger from among themselves, that he may recite to them Your revelations and teach them the Book and the wisdom, and purify them. You are the Noble, the Wise” (the Quran, 2: 129). Likewise, the Quran mentions the good news of ʿIsa: “When Jesus, son of Mary, said: “O children of Israel, I am a messenger of God to you, authenticating what is between my hands of the Torah and bringing good news of a messenger to come after me whose name will be ‘most acclaimed.'” But when he showed them the clear proofs, they said: “This is clearly magic” (the Quran, 61: 6).

Allah also honored his prophet before birth as he had the name of Muhammad. His mother Aminah Bint Wahb told that she used to hear some divine whispering telling her: You will give birth to the master of this nation; when you give birth, say I supplicate for his protection with Allah’s Providence from the envious. Call him Muhammad, for his name in Torah is Ahmad i.e. the praised one, who is praised by the inhabitants of heavens and earth. Likewise, his name in the Gospel is Ahmad i.e. the praised one, who is praised by the inhabitants of heavens and earth and his name in the Quran is Muhammad i.e. the praised one” (al-Bayhaqi, Shuʿab al-Imān).

Similarly, he has the noblest blood linage; Allah (may He be Exalted) says, “Your frequent transmission through the prostrating ancestors” (the Quran, 26: 219). For Ibn ʿAbbas (may Allah be pleased with him and his father), it means that he moved through the dorsa of noble fathers: Adam, Noah and Ibrāhīm until he emerged as a prophet. He was born to the noblest ancestral line and the most honorable of Arab families. Shielded from pre-Islamic illicit relations, he moved through the pure dorsa of lofty fathers to the chaste mothers. His best ancestors were chosen from each generation; Kinanah was chosen from the children of Ismaʿīl, and Quraysh from the children of Kinanah, and Banu Hashim from Quraysh (Muslim, ṣaḥīḥ).

Allah also highly honored his Prophet in mention; no one mentions the Name of Allah but s/he also mentions the name of His Prophet. Allah (may He be Exalted) says:

“We have raised your remembrance” (the Quran, 94: 4).

Abu Saʿīd (may Allah be pleased with him) narrated from the Prophet (may Allah’s Peace and Blessings be upon him) that Gabriel asked him how has our Lord raised you remembrance. In response, the Prophet (may Allah’s Peace and Blessings be upon him) said, “Allah know well.” “When He is mentioned, you are also mentioned” Gabriel responded as related from Allah (al-Haythami, Majmaʿ al-Zawaʾid).

His name is associated in several contexts with the name of Allah; when someone declares his/her testimony of faith, his faith is not right until s/he testifies to the mission of Prophet Muhammad following the declaration of belief in Allah’s Oneness. Ḥassan Ibn Thabit (may Allah be pleased with him) said,

God’s Name is associated with the Prophet’s name whenever the muezzin declares the testimony five times a day

His name was derived from the same root of God’s attribute; the Companion of the throne is Maḥmūd and His Prophet is Muhammad

The Prophet’s name is frequently repeated in the two testimonies of faith, in the first and second calls to prayers and in sermons and Quranic verses (the Quran, 4: 80).

Ibn ʿAbbas affirmed that three meanings are firmly associated together in the Quranic verses and are only accepted when jointly observed; they are the prayers and obligatory charity (the Quran, 2: 43), thanksgiving to Allah and to one’s parents (the Quran, 31: 14) and obeying Allah and his messenger (the Quran, 4:59).

It is unacceptable to obey Allah and disobey the Messenger, since obeying the Prophet signifies the submission to Allah: “Those who pledge allegiance to you are in-fact pledging allegiance to Allah” (the Quran, 48: 10). Obeying Allah and his messenger is the sign of success and salvation (the Quran, 33: 71).

According to the narration of Abu Hurayrah (may Allah be pleased with him), the Prophet (may Allah’s peace and blessings be upon him) said,

“All my followers will enter Paradise except those who refuse.”

They said, “O Allah’s Messenger, who will refuse?”

He replied, “Whoever obeys me will enter Paradise and whoever disobeys me is actually refusing it” (al-Bukhari).

When ʿUmar (may Allah be pleased with him) visited the Black Stone, he kissed it and said, “I know that you are just a stone; you can neither do any harm nor give any benefit; had I not seen the Prophet kissing you, I would not have kissed you” (al-Bukhari)

Right obedience to Allah is only affirmed by obeying His Prophet. It is also a sign of honoring the Prophet that Allah makes his love a requisite for true faith and following his example a sign of Allah’s love to a servant :

“Say [O Prophet]: “If you love Allah then follow me, so Allah will love you and forgive your sins. Allah is Forgiver, Merciful” (the Quran, 3: 31).

It is the duty of each Muslim to love Allah. Anas (may Allah be pleased with him) narrated that the Prophet (may Allah’s Peace and Blessings be upon him) said,

“None of you is a perfect believer until I am dearer to him than his child, his father and the whole of mankind” (al-Bukhari and Muslim).

More to the point, one’s faith is not perfect until he gives precedence to the Prophet’s love to the love of one’s soul, children and all people. ʿAbdullah Ibn Hisham (may Allah be pleased with him) said, “We were in the company of the Prophet while he was holding the hand of ʿUmar Ibn Al-Khattab. ʿUmar said to Him, “O Allah’s Messenger, you are dearer to me than everything except my own self. The Prophet (may Allah’s Peace and Blessings be upon him) said, “No, by Him in Whose Hand my soul is, (you will not have perfect faith) until I am dearer to you than your own self.” Then ʿUmar said to him, “Now, by Allah, you are dearer to me than my own self.” The Prophet (may Allah’s Peace and Blessings be upon him) said, “Now, O ʿUmar (you are a perfect believer)” (al-Bukhari).

It is enough merit and honor for lovers of the Prophet that they would accompany him on the Last Day. No grace can anyone earn beyond that. Anas Ibn Malik (may Allah be pleased with him) said while the Prophet and I were coming out of the mosque, a man met us outside the gate. The man said, “O Allah’s Messenger, when will be the hour?” The Prophet asked him, “What have you prepared for it?” The man became afraid and ashamed and then said, “O Allah’s Messenger, I have not prepared for it much of fasts, prayers or charitable gifts but I love Allah and His Apostle.” The Prophet (may Allah’s Peace and Blessings be upon him) said, “You will be with the one whom you love” (al-Bukhari).

Furthermore, Allah never called him in his name as He did with other messengers whom Allah called in their names:

  • “O Adam, reside you and your mate in the paradise,” (the Quran, 2: 35)
  • “O Jesus, I am terminating your life, raising you to Me” (the Quran, 3: 55)
  • “O Noah, descend in peace from Us and blessings upon you” (the Quran, 11: 48)
  • “O Moses! Verily, I am Allah, the Sustainer of all the worlds!” (the Quran, 28: 30)
  • “O Moses, I am your Lord” (the Quran, 20: 12).
  • “O John, take the Book with confidence” (the Quran, 19: 12).
  • “O Abraham, “You have acknowledged the vision” (the Quran, 37: 104-105).
  • “O Zachariah, We give you glad tidings of a son whose name is John” (the Quran, 19: 7).

In his address to Prophet Muhammad, Allah used the honorable epithets of prophethood and mission saying:

“O prophet, We have sent you as a witness, and a bearer of good news, and a warner” (the Quran, 30: 45).

He also called him saying,

“O messenger, deliver what was sent down to you from your Lord, and if you do not then you have not delivered His message; and Allah will protect you from the people. And Allah does not guide the disbelieving people” (the Quran, 5: 67).

Allah even forbade Muslims to call the Prophet in his name as past nations did and warned those who violate this command lest they shall taste painful punishment:

“Do not let the calling of the messenger between you be as if you are calling each other. Allah is fully aware of those among you who slip away under flimsy excuses. Let those who oppose his command beware, for an ordeal may strike them, or a painful punishment” (the Quran, 24:63).

Honoring His Prophet, Allah commands the believers to follow his example: “Indeed, in the messenger of Allah a good example has been set for you for him who seeks Allah and the Last Day and thinks constantly about Allah” (the Quran, 33: 21). This verse sets the rule for the duty of following the example of the Prophet in statements, practices and conditions. We shall thus adopt his example in all affairs. Allah and His angels send his blessings on the Prophet encouraging the believers to do the same:

“Allah and His angels bless the Prophet: [hence,] O you who have attained to faith, bless him and give yourselves up [to his guidance] in utter self-surrender!” (the Quran, 33: 56).

Allah, Himself, also defended his Prophet against false accusations whereas all other prophets used to defend themselves against such claims. The following examples prove that fact:

  • When the people of Noah said, “Verily, we see that you are obviously lost in error!”, Noah defended himself saying, “O my people! There is no error in me, but I am an apostle from the Sustainer of all the worlds. I am delivering unto you my Sustainer’s messages and giving you good advice: for I know [through revelation] from God what you do not know” (the Quran, 7:60-62).
  • When the people of Hūd accused him of foolishness, insanity and telling lies: “We see you in foolishness, and we think you are one of the liars” (the Quran, 7:66). He then defended himself saying, “My people, there is no foolishness in me, but I am a messenger from the Lord of the worlds, to deliver to you the messages of my Lord, and to you I am a trustworthy advisor” (the Quran, 7: 67-68).
  • However, when they accused the Prophet of falsities and lies, Allah defended him. When they accused him of being a poet, Allah said, “They said: “No, these are just bad dreams; no, he made it up; no, he is a poet. So let him bring us a sign like those who were sent before” (the Quran, 21: 5) but Allah replied to them saying, “We have not taught him poetry, nor has he needed it. This is a reminder and a clear Qur’an” (the Quran, 36: 70).
  • When they accused him of being a soothsayer, Allah (may He be Exalted) said, “Therefore, you shall remind. For by the grace of your Lord, you are neither a soothsayer, nor crazy” (the Quran, 52: 29). Allah even swore in affirmation of his defense and the truth of revelation he brought to refute their claims: “I do swear by what you see and what you do not see, this is the word of an honorable messenger. It is not the word of a poet; rarely do you believe. Nor the word of a soothsayer; rarely do you take heed; [it is] a revelation from the Lord of the creation” (the Quran, 69: 38-43).
  • When they said he was a magician, Allah refuted their false claims and reminded of the past claims made against prophets, saying: “Likewise, when a messenger went to those before them, they said: “A magician, or crazy”(the Quran, 51: 52). Similarly, when they accused him of being bewitched, Allah refuted their claim saying: “The wicked said: “You are but following a man bewitched! See how they put forth examples for you; they fall badly misguided that they cannot find a path” (the Quran, 25: 8-9).
  • They also accused him of being crazy, then Allah (may He be Exalted) says, “Have they decided that he is crazy? Indeed, he has brought the truth to them, but most of them hate the truth” (the Quran, 23: 70). Allah also says, “Nun, the pen and what they write, you are not, by the blessing of your Lord, crazy. Yet, you will have a reward that will not end. And you are of a high moral character” (the Quran, 68: 1-4).
  • When they accused the prophet of misguidance and deviation, Allah defended his prophet saying, “By the star falling away, Your friend was not astray, nor was he deceived, nor was he speaking out of personal desire; It is but a divine inspiration” (the Quran, 53: 1-4).
  • Allah guaranteed the protection and safety of his prophet saying, “O messenger, deliver what was sent down to you from your Lord, and if you do not then you have not delivered His message; and Allah will protect you from the people. And God does not guide the disbelieving people” (the Quran, 5: 67).
  • It is also a sign of Allah’s honor of his prophet that his message is for all humankind in all times and generations. Before Prophet Muhammad, each prophet was sent to a specific people but the Prophet was sent to all humankind: “We have sent you to all people to be a bearer of good news, and as a warner; but most of the people do not know” (the Quran, 34: 28). Jaber Ibn ʿAbdullah (may Allah be pleased with him) narrated that the Prophet (may Allah’s Peace and Blessings be upon him) said,
  • “I have been given five things which were not given to any of the prophets before me:
  • Allah made me victorious by awe (frightening my enemies) for a distance of one month’s journey.
  • The earth has been made for me (and for my followers) a place for praying and a means to purification. Anyone of followers can pray wherever the time of a prayer is due.
  • The booty has been made lawful for me (as it was not lawful for any previous prophet)
  • Every Prophet used to be sent to his nation exclusively but I have been sent to all humankind
  • I have been given the right of intercession (on the Day of Resurrection)” (al-Bukhari).

Allah also preferred his Prophet over all other honorable prophets; the Quran tells, “Such messengers, We have preferred some over others; some of them talked to God, and He raised some of them in rank,” (the Quran, 2: 253). For the well-versed scholars and exegetes, “He raised some of them in rank” refers to Prophet Muhammad, as he is the one endowed with the highest rank, the eternal miracle (the Quran) and the universal divine message containing all merits of past divine message. According to the narration of Muslim and al-Tirmidhi, the Prophet (may Allah’s Peace and Blessings be upon him) said, “I have been sent to all the creation and have been made the last of all prophets.”

Allah never swore by the life of any human being except the life of His Prophet. The act of swearing means affirmation using many things of various kinds including inanimate matters, animals, angels, places, times and cosmic phenomena. In this regard, Allah never swore by the life of any human being except the life of his prophet: By your life, they are in their heedlessness, blundering” (the Quran, 15:72).

He swore by his prophet’s life that they are entirely misguided in confusion knowing no way to the right and guidance. When the polytheists claimed that Allah left his prophet, Allah swore that He never left or abandoned him: By the late morning and by the night when it falls, Your Lord has not left you, nor did He forget you. Yet, the Hereafter is better for you than the first. And your Lord will give you and you will be pleased” (the Quran, 93: 1-5).

After the Prophet’s death, Allah also honors him with the major intercession on the Last Day. Al-Bukhari and Muslim narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (may Allah’s Peace and Blessings be upon him) said:

I shall be the leader of the children of Adam on the Day of Resurrection; I will be the first to be resurrected and the first intercessor and the first whose intercession will be accepted (by Allah).”

It is one of the greatest signs of honor that Allah made his prophet a mercy to humankind. Allah (may He be Exalted) says, “We have not sent you except as a mercy to all creations” (the Quran, 21: 107).

Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (may Allah’s Peace and Blessings be upon him) said, “I am a mercy presented” (al-Ḥakim in his Mustadrak). According to another narration, “I have been sent as a mercy presented.”

Dangers of Destructive Calls and the Necessity of
Resisting them to Achieve Security and Stability
Ṣafar 29, 1437AH/Dec. 11, 2015CE


Key Ideas

  1. Grace of security and stability
  2. Stability is a religious and national duty  
  3. Factors of national stability:
  4. Patriotism
  5. Promotion of mutual kindness and cooperation among people
  6. Obeying the ruler in good deeds and service of one’s nation
  7. Warning against disorders
  8. Dangers of destructive calls on individuals and community
  9. Resisting these destructive calls is urgently necessary


Security and stability are of the divine greatest graces; without them, human beings suffer unease and insecurity and cannot enjoy life even if they have all means to the worldly happiness and pleasures. The true happiness and pleasure of this world entirely depends upon the procurement of security and stability. According to the Prophet’s statement: “Anyone of you who is secure in his property, healthy in his body and has his food for the day has actually—as if he—possessed the entire world” (al-Tirmidhi).

The grace of security and stability is the goal of all creation on the earth. Ibrāhīm (peace be upon him) prayed for the security and stability of his family and people. He said, “My Lord, make this a land of peace and provide for its inhabitants of the fruits for whoever believes in God and the Last Day” (the Quran, 2: 126). Evidently, Ibrāhīm supplicated Allah to endow the people of Mecca with security and provision, giving precedence to security over provision. Security is essential for human serenity and life. Allah responded to his prophet’s supplication and endowed Mecca with stability and safety by His Will and Decree until it became the blessed home of Islam, thanks to Ibrāhīm’s prayers. In another context, Ibrāhīm gave precedence to the grace of security over the grace of worship and true belief in the oneness of Allah: “My Lord, make this a land of peace, and keep me and my sons away from serving statues” (the Quran, 14: 35).

Allah also reminded the people of Mecca of the great graces of security and prosperous life that He conferred on them: “So let them serve the Lord of this Sanctuary; the One who fed them from hunger, and protected them from fear” (the Quran, 106: 3-4).

He also reminded them of the secure sanctuary that He made for them: “Have they not seen that We have set up a sanctuary secure, while all around them the people are in constant danger? Would they still believe in falsehood, and reject the blessings of God?” (the Quran, 29: 67).

Security and stability are the main ways to the progress of nations and communities, whereby people enjoy their lives; economy develops and grows as evident in the Glorious Quran. Allah reminded the people of Sheba of the Grace of security and stability, as He (may He be Exalted) says, “And We placed between them and between the towns that We blessed, towns that were easy to see; and We measured the journey between them: “Travel in them by night and day in complete security” (the Quran, 34: 18). The progress of nations and civilization is conditional upon the domination of security and stability among all members.

Insecurity and instability affect nations and peoples even in performance of religious rites, which is the first objective behind the human creation. The manner of Fear Prayer thus differs from the ordinary prayers in case of security. Likewise, the obligation of ajj is conditional upon the available secure roads; if the road is insecure, the ajj is not obligatory. In other words, acts of worship can only be observed in the optimal manner when both security and stability are guaranteed.

When the nation enjoys security and all citizens feel their life, wealth and dignity secure and respected, the whole community enjoys tranquil and stable life free from terrors, worries and disorders. The community achieves progress and prosperity; the stability of nations is thus a religious necessity and national request. It is also one of the greatest Islamic objectives.

Important factors of stability also include patriotism; a human being shall love his homeland where he enjoys all legal freedoms and feels the value of one’s homeland. In his migration way from Mecca to Medina, the Prophet (may Allah’s Peace and Blessings be upon him) practically gave a lofty example of human love of homelands; he deeply loved Mecca and felt its great value despite the given cruelty of its people. Revealing this feeling, the Prophet (may Allah’s Peace and Blessings be upon him) said, “By Allah, you are the best of Allah’s lands and the most beloved land to Allah; if it were not that your people expelled me from you, I would not have departed” (Ahmad and al-Tirmidhi). According to the narration of Ibn ʿAbbas (may Allah be pleased with him and with his father): “How sweet of a land you are and how dear you are to me, and if it were not that my people expelled me from you, I would not have resided in any other land” (al-Tirmidhi).

After his migration to Medina, he began his endeavors to construct the newborn state; he wanted to teach his Companions (may Allah be pleased with them) and all humankind that only those who love nations will build them. He thus used to supplicate Allah, as narrated by ʿAishah (may Allah be pleased with her), saying: “O Allah! Make us love Medina as You made us love Mecca, or more” (al-Bukhari). The Prophet (may Allah’s Peace and Blessings be upon him) only prayed for the love of his new homeland for the achievement of national stability and security.

 It is then obligatory upon a human being to safeguard and preserve his homeland undertaking his national duties and responsibilities in the best manner. The value of homeland is a basic Islamic value, which shall not be violated. The Prophet (may Allah’s Peace and Blessings be upon him) praised highly the one who protects his homeland and sacrifices his rest for it promising him a relief from punishment. Ibn ʿAbbas (may Allah be pleased with him and with his father) said, I heard the Messenger of Allah (may Allah’s Peace and Blessings be upon him) saying, “Two eyes shall not be touched by Fire: an eye that weeps from the fear of Allah and an eye that spends the night standing on guard in the cause of Allah” (al-Tirmidhi).

National love is essential for any stable society; when a human being loves his homeland he feels responsible for its security and stability and never yields to false destructive calls. When a person feels secure in his homeland, his psychological state becomes secure and he proves creative in his works giving the best production and growth he can.

Stability factors also include the promotion of mutual kindness and cooperation among people; the Messenger of Allah (may Allah’s Peace and Blessings be upon him) said, “A believer to another believer is like a building whose different parts enforce each other; the Prophet then clasped his hands with the fingers interlaced (while saying that)” (al-Bukhari and Muslim).

Keep apart from disputes and discrepancies, as they only lead to disunity and destruction. Allah (my He be Exalted) says, “And obey Allah and His messenger, and do not dispute else you will fail and your momentum will depart, and be patient. God is with the patient” (the Quran, 8: 46).

Beware of differences and disputes; they only incur disunity and loss. Beware of biased and partisan affiliations, as they only lead community to ruin and disintegration. All must concertedly cooperate for the achievement of secure homeland in submission to Allah’s command: “And help each other in piety and righteousness, and do not help each other in sin and aggression. And be aware of Allah, for the retribution of Allah is severe” (the Quran, 5: 2).

The most important factor for national security is to hear and obey the rulers apart from disobeying Allah, Allah (may He be Exalted) says, “O you who believe, obey Allah and obey the messenger and those in authority among you. If you dispute in any matter, then you shall refer it to Allah and His messenger if you believe in Allah and the Last Day. That is better and more suitable for knowing” (the Quran, 4: 59). The rulers are in charge of implementing the laws of Allah on the earth. The Prophet (may Allah’s Peace and Blessings be upon him) said, “Sultan is the shadow of Allah i.e. viceroy, on the earth; he who respects him will have God’s respect and he who disrespect him will be disgraced by God” (al-Tabarani and al-Bayhaqi). According to another prophetic statement: “He who respects Allah’s laws in this world will have the divine respect on the Day of Resurrection. Yet, he who disregards them in this world will be disregarded on the Day of Resurrection” (Ahmad).

It is a religious duty to obey the rulers in matters of obedience to Allah and national interests; their orders and prohibitions shall be obeyed unless they lead to a sin. Abu Hurayrah (may Allah be pleased with him) said, I heard the Prophet (may Allah’s Peace and Blessings be upon him) saying, “Whoever obeys me, obeys Allah; and whoever disobeys me, disobeys Allah, and whoever obeys the ruler I appoint, obeys me, and whoever disobeys him, disobeys me. The Muslim ruler is like a shield behind him people fight and get protection (from wrongdoing and aggression). If he enjoins fear of God, the Exalted and Glorious, and dispenses justice, there will be a (great) reward for him; and if he enjoins otherwise, it redounds on him” (al-Bukhari). Obeying the rulers in matters free of sins leads to the reform of religion and life whereas disobeying the ruler leads to mischief and ruin.

A person shall obey the rulers and keep to the Muslim main community apart from rebellion that incurs disunity. Abu Hurayrah (may Allah be pleased with him) said, I heard the Prophet (may Allah’s Peace and Blessings be upon him) saying, “One who defects from obedience (to the ruler) and separates from the main body of the Muslim community— if he dies in that state— would die in darkness. Likewise, the one who fights under a blind banner and gets flared up with family pride, calls (people) to fight for their family honor and supports kith and kin (i.e. is not fighting in the cause of Allah but for the sake of family or tribe)— if he is killed (in this fight), he dies in darkness. Whoso attacks my ummah (indiscriminately) killing the righteous and the wicked of them, sparing not (even) those staunch in faith and fulfilling not his promise made with those who have been given a pledge of security – he has nothing to do with me and I have nothing to do with him” (Muslim).

The reason behind the necessity of obeying rulers is most likely the avoidance of evils that follow disobedience; such evils are greater in scale than the benefits expected from rebellion against them. Actually, extending advice and promoting reform have several peaceful and democratic means to escape disunity and differences and their consequences of bloodshed, violations, destruction and loss of properties and diaspora. All these evils are seen to all following the chaos caused by disobedience of some rulers.

Evoking disorder and chaos is the gravest danger that destabilizes nations, leading graces to disappear and afflictions to befall, disintegrating peoples and nations, spreading vices and expelling virtues. It strengthens the spirit of enmity and grudge and uproots the spirit of love and fraternity. Like fire, disorder consumes everything separating a person from his brother, mother, children and wife. It only drives away from the obedience of Allah, the Lord of all. Damned is the one who fuels chaos and inflames conflicts, which spoil life and lead to bad consequences. Hellfire is the last abode awaiting both the killer and the one killed in chaos.

Islam proves keen on relieving the community from the evils of chaos. The Prophet (may Allah’s Peace and Blessings be upon him) teaches us to take the necessary preventive measures in case of chaos. He educates Muslims how to face this case as cited in the prophetic tradition narrated by Abdullah Ibn Amr Ibn al-As (may Allah be pleased with him and his father). He narrated that the Prophet (may Allah’s Peace and Blessings be upon him)  said: “How will you be at a time that will soon come, when the good people will pass away and only the worst ones will be left, who will break their promises and betray their trusts. They will differ while they were previously together like this,” – and he interlaced his fingers. They said: “What should we do, O Messenger of Allah, when that comes to pass?” He said: “Follow that which you know is true, and leave that which you dislike. Take care of your own affairs and turn away from the common folk” (Abu Dawud).

Keep to union and safeguard your nation; beware of disorders, hidden or manifest. Allah warns us against chaos and disorder in several contexts of His Glorious Book. For example, He (may He be Exalted) told us that chaos will bring all to ruin, those who advocate it and those who oppose it: “And be aware of a disorder that will not only afflict those of you who were wicked; and know that Allah is severe in retribution” (the Quran, 8: 25).

The Prophet (may Allah’s Peace and Blessings be upon him) warned us in so many traditions. For example, Huzayfah (may Allah be pleased with him) narrated that he heard the Prophet (may Allah’s Peace and Blessings be upon him): “Temptations will be presented to men’s hearts as reed mat is woven stick by stick and any heart which is impregnated by them will have a black mark put into it. However, any heart which rejects them will have a white mark put in it. The result is that there will become two types of hearts: one white like a white stone which will not be harmed by any turmoil or temptation, so long as the heavens and the earth endure; and the other black and dust-colored like a vessel which is upset, not recognizing what is good or rejecting what is abominable, but being impregnated with passion” (Muslim).

Abu Hurayrah (may Allah be pleased with him) narrated that he heard the Prophet (may Allah’s Peace and Blessings be upon him) saying: “There will be afflictions (in the near future) during which a sitting person will be better than a standing one, and the standing one will be better than a walking one, and the walking one will be better than a running one, and whoever will expose himself to these afflictions, they will destroy him. So whoever can find a place of protection or refuge from them, should take shelter in it” (al-Bukhari and Muslim).

It is incumbent upon a Muslim of sound mind to escape chaos and take necessary precautions against them. Anas Ibn Malik (may Allah be pleased with him) said that the Prophet (may Allah’s Peace and Blessings be upon him) said to al-Anṣar: “After me you will see others given preference to you; so be patient till you meet me, and your promised place (of meeting) will be the Tank (i.e. Lake of Kauthar)” (al-Bukhari).

It is one of the basics of Muslim character, who seeks salvation in this life and in the life to come, to escape disorder. The Prophet (may Allah’s Peace and Blessings be upon him) advised him who seeks for success to escape disorder as possible as he could. Abu Hurayrah (may Allah be pleased with him) said that the Prophet (may Allah’s Peace and Blessings be upon him) said, “There will be soon a period of turmoil in which the one who sits will be better than one who stands and the one who stands will be better than one who walks and the one who walks will be better than one who runs. He who would watch them will be drawn by them. So he who finds a refuge or shelter against it should make it as his resort” (al-Bukhari and Muslim).

To escape chaos one shall obey the commands of Allah and his Messenger. More to the point, one shall adhere to the main body of Muslims and obey the rulers in good deeds that bring about the national interests. Allah warns against any deviation or involvement in disorder, which may incur painful punishment. Allah (may He be Exalted) says, “Let those who oppose his command beware, for an ordeal may strike them, or a painful retribution” (the Quran, 24: 63).

All shall cooperate for the prosperity and progress of this blessed homeland by virtue of hard work and preservation of properties. All shall also keep to the national ethics and morals, systems and laws to achieve security and stability. A good citizen helps the construction of his homeland and safeguards the national security without following the deviant people driven by personal interests.

Destructive calls and their mongers seek to spread chaos and destroy nation whereas Allah (may He be Exalted) says, “And hold firmly to the rope of Allah, all of you, and do not be separated. And remember the blessing of Allah upon you when you were enemies and He united your hearts. Then you became, with His blessing, brothers; and you were on the edge of a pit of fire and He saved you from it; it is thus that God clarifies for you His signs that you may be guided” (the Quran, 3: 103).

The gravest chaos that endangers society and incurs instability is the destructive calls that only arise from the diseased hearts of those who have fragile faith and weak sense of their homeland. The extremists always work on dismembering societies and bring about instability and insecurity that result in disunity and disintegration. Their strategies and plots are endlessly malicious; they only aim to topple and destabilize the state.

Abuse of religion is one of the worst means to disunity and rancor; it launches false and empty slogans, redundant speeches and fruitless debates that ultimately achieve no good end. Recently, some odd voices and destructive calls find no qualm or shyness to spread mischief and bloodshed and to terrify the secure people; they promote evil calls while Allah (may He be Exalted) says, “As for those who enjoy that immorality spreads amongst those who have acknowledged, they will have a painful retribution in the world and the Hereafter. God knows while you do not know” (the Quran, 24: 19).

The advocates of destructive calls seek to destroy society, spread chaos and waste the respect of laws that seriously endanger the national security. The destructive calls are the fuel of terror and extremism; they provide a pretext to slander society and may lead to grave seditions throwing lands and citizens into evil ends of bloodshed, destruction and devastation. More to the point, they destabilize the individual and social security. Lessons to be taken from the neighboring countries that fell to ruin and chaos. At last, Islam strongly promotes security, safety and stability and warns against aggression and terrorism.

Arab solidarity and patriotism are prerequisite to face terrorism and challenges



  1. Islamic calls to unity and cooperation
  2. Dangers of disunity and disputes
  3. Patriotism is a national and religious duty
  4. Inevitability of Arab and Muslim solidarity
  5. Effects of Arab solidarity in face of terrorism and challenges


It is a sign of Islamic faith grandeur that it promotes human values and ethics, among—not only Muslims but also, all humans; it encourages Muslims to impart these values in their communities. It also promotes the calls to unity, cooperation, friendship, mutual sympathy, solidarity, fraternity and reciprocal support with a view to achieving social peace.

The Islamic sacred texts clearly defend and preach these values:

  • Allah (may He be Exalted) says, “And hold fast, all together, unto the bond of Allah, and do not draw apart from one another. You have to remember the blessings, which Allah has bestowed upon you: how, when you were enemies, He brought your hearts together, so that through His blessing you became brethren; and [how, when] you were on the brink of a fiery abyss and He saved you from it. In this way does Allah make clear His messages unto you, so that you might find guidance” (the Quran, 3: 103).
  • Allah (may He be Exalted) says “help one another in furthering virtue and God-consciousness, and do not help one another in furthering evil and enmity” (the Quran, 5: 2)

Similarly, the prophetic statements also promote Muslim unity and solidarity:

  • Al-Nuʿman Ibn Bashir (May Allah be pleased with him and his father) narrated that the Prophet (may Allah’s Peace and Blessings be upon him) said: “The likeness of believers in their mutual kindness, compassion and sympathy is just like one body; when any of its limbs suffers, the whole body responds to it with wakefulness and fever” (Recorded by Muslim).
  • ʿAbdullah Ibn ʿUmar (may Allah be pleased with him and his father) narrated that the Prophet (may Allah’s peace and blessings be upon him) said, “A Muslim is a brother of his fellow Muslim. He should not oppress him nor should he hand him over to [evils]. If anyone fulfills his brother’s needs, Allah will fulfill his needs; and whoever covers up the fault of a Muslim, Allah will cover up his fault on the Day of Resurrection” (Reported by al-Bukhari and Muslim).

The Muslim union, cooperation and coordination in all fields are all inescapable duties for any nation with ambitions for success, progress, prosperity in face of difficulties and challenges.

  • Allah (may He be Exalted) says, “The Believers are but brothers” (the Qur’ān, 49: 10). For Islam, the nation must be friendly united and integrated.
  • Allah (may He be Exalted) says, “This is your nation, one nation, and I am your Lord so serve Me” (the Quran, 21: 92)
  • Allah (may He be Exalted) says, “This is your nation, one nation, and I am your Lord so remain conscious of Me” (the Quran, 23: 52)

Muslim union is an inevitable duty as a translation of the divine scheme of Islamic faith and law as well as their religious ultimate goal and way. Allah (may He be Exalted) says, “And know that this is the way leading straight unto Me, so follow it and follow not other ways, lest they cause you to deviate. These are the Divine commandments ordained for you, so that you may live upright” (the Quran, 6: 153).

Promoting union and integration and discouraging from disunion and disintegration, the Prophet (may Allah’s Peace and Blessings be upon him) said:

“Surely, Allah likes three things for your and dislikes three things for you; He likes  that you worship Him and associate none with Him; and that you all take hold of the bond of Allah and keep apart from disunity. He dislikes engagement in chitchat, persistent questioning and squandering wealth” (Recorded by Muslim).

The Prophet (may Allah’s Peace and Blessings be upon him) also said,

“A faithful believer to a faithful believer is like the bricks of a wall; they strengthen each other. Saying that, he clasped his hands interlacing his fingers” (Recorded by al-Bukhari).

It is necessary to expedite to union and coalition and denounce disunity and disintegration holding fast to the Muslim fraternity in all life practical possibilities.

Islam also calls to union and friendship and makes several caveats against differences and disputes, which are only conducive to weakness and defeats. Allah (may He be Exalted) says, “Be not like those who have drawn apart from one another and have taken to conflicting views after all evidence of the truth has come unto them: for these it is for whom tremendous suffering is in store” (the Quran, 3: 105). Allah also says, “Do not dispute; else you will fail and lose your strength. Be steadfast, for certainly, Allah is with the steadfast” (the Quran, 8: 46).

Indeed, Muslim differences and disputes incur grave dangers and evil consequences; they preclude cooperation and solidarity, lead to disintegration and disunity and undermine Muslim material, military and intellectual powers.

It is no doubt that our need to deepening and entrenching patriotic values and senses is currently most urgent. Sincere loyalty to the nation must take precedence over all other interests including the partisan, sectarian, organization or international interests. For Islam, the value of one’s homeland is greatly important. That the moment when he was departing Mecca, the Prophet paid his loved city saying: “I know that you are the best of Allah’s Land and the most beloved to Allah. Unless you people drove me out, I would not have departed” (Recorded by Ahmad).

On his way back to Medina after his expedition to Khaybar, the Prophet pointed to Medina with his hand and said, “O Allah, I make the area which is in between Medina’s two mountains a sanctuary, as Abraham made Mecca a sanctuary. O Allah, bless us in our Saʿ (a certain measure which equals 4 mudds) and Mudd (a handful of an average person used as a unit of measuring)” (Recorded by al-Bukhari).

Shawqi says,

For homelands’ rights are due debts and favors in blood of all free people      

It is no doubt that our Arab nation is currently suffering a very crucial phase necessitating all Arabs to integrate, cooperate and hold fast to unity in face of challenges. Al-Nuʿmān Ibn Bashir (may Allah be pleased with him and his father) narrated that the Prophet (may Allah’s Peace and Blessings be upon him) said:

“The example of the person abiding by Allah’s order and restrictions in comparison to those who violate them is like the example of those persons who drew lots for their seats in a ship. Some of them got seats in the upper part, and the others in the lower. When the latter needed water, they had to go up to bring water (and that troubled the others), so they said, ‘Let us make a hole in our share of the ship (and get water) saving those who are above us from troubling them. So, if the people in the upper part left the others do what they had suggested, all the people of the ship would be destroyed, but if they prevented them, both parties would be safe” (Recorded by al-Bukhari).

The Arab union and cooperation are inevitably essential to the protection of Arab interests and political regimes against the imperial schemes and plots to invade the Arab nation and disintegrate the Arab lands with a view to dominating them. The real Arab solidarity turns the united Arab nation into a very significant and insurmountable power in the international political forums and economic blocs as well as in fields of thinking, culture and media production.

The Arabs, as an integrated and united nation, can create a powerful political and economic entity rich with many talents and distinctive characteristics. The Arab solidarity signifies the real cooperation for construction of communities; the partial solidarity is indeed imperfect and fails to meet the Arab national prospects. The Arabs are in need of an inclusive renaissance and a comprehensive solidarity, which entail integration of all efforts and mobilization of all energies. This universal mobilization makes it the duty of all individuals to work together seriously against terrorism and terroristic organizations, which endanger several Arab countries to achieve security and peace for all Arabs and humankind in general.

The phenomenon of terrorism is the most serious domestic challenge encountering the Arab and Muslim worlds. It is not a new problem. The world suffered this problem long time ago. It has only currently increased in scope and scale leaving more victims and giving rise to new unprecedented terrifying forms. Terrorists kill and destroy the lives of innocent people sparing none, even children, women, aged or young people. Worse indeed are the crimes of burnings, oppressions and mayhems, which are frequently done in the name of Islam while Islam is free from these hideous crimes; Islam is the religion of mercy, civilization and humanity. It forbids the violation of human blood, honor or property. Allah (may He be Exalted) says, “And do not take the life which God has made forbidden, except in justice” (the Quran, 6: 151). Similarly, in his all-inclusive Farewell Speech on Ḥajj, the Prophet (may Allah’s Peace and Blessings be upon him) said, “Indeed, your blood, your property and your honor are as sacred and inviolable as the sanctity of this day of yours, in this month and in this town of yours. He then said: have I conveyed this message [to you]? In reply, they said: Yes. He said, O Allah, be a witness to this.” (Recorded by Muslim in his Sahih collection and Ahmad in his Musand).

It is no doubt that the past years witnessed a drastic change in this phenomenon; terroristic crimes increase by day and it is not expected to end unless all countries work collectively to face this phenomenon. The Arab solidarity in the broad sense of the word means the real cooperation in face of these challenges. Endeavors should work on uprooting terroristic cells and organizations to build new communities and promote the Arab union. Actually, solidarity and cooperation have great benefits for sake of Arab union and solidarity. They can entrench relations between individuals, communities and countries and strengthen friendship and peace to mitigate the bad effects of terrorism and ably face challenges.

It is necessary for comprehensive solidarity to mobilize all efforts and energies and invest expertise and minds of Arabs and non-Arabs in collective work within all fields. It is a point of pride for Muslims that their faith is one, their prophet is one, their prayers’ destination is one, their culture is one and their history is the same and so will be their present and future. We should work together for the prosperity and happiness of all.

At last, we affirm the necessity of Arab solidarity and cooperation amongst the Arab people to face challenges and protect the Arab national security and common interests. Bearing in mind the challenges that face the Arab nation, solidarity is urgently necessary and brooks no further delay, especially the battle against terrorism and terroristic elements until the complete elimination of these elements.