Originally posted May 30, 2013

Umar. Abu Hurayrah. A’isha. Abu Bakr. These are among the giants of our Ummah (community). We’ve been hearing their names and stories since we were children and they still continue to inspire us.

But there are others – the seemingly “average Joes” so-to-speak. Some whose names only Allah (swt) knows, whose legacy remains unappreciated. Quantity-wise, they may not have contributed to the level of the well-known companions. Yet the fact that Allah (swt) has preserved their stories for us show the quality of their work. The common attribute of the three examples in this article is that of relevancy. They each saw a need in the community and did what was within their capacity to help, sometimes without even being asked.

In today’s culture, we are often pushed into what is known as the “founder mentality”. The idea that you have to be the first, the CEO of an empire, invent the latest technology, write a bestselling book. Society expects a tangible legacy from us. Yet in rushing to be the first, we often compromise on quality. Programs, websites, and institutes are started with enthusiasm and soon they are no longer doing any work. The emphasis on simply building does not give equal importance to sustaining yourself and your work. The focus becomes success, as defined by society, and not on doing significant, relevant, and quality work.

Instead of focusing on becoming a “founder”, look to the example of these seemingly “average Joes”. They had something to offer and Allah rewarded them for their sincerity and for their quality. Oftentimes we hear a story of an unknown Muslim who did something extraordinary that we now remember them for – perhaps it was the man who secretly cleaned the masjid at night which was only realized after he passed away. Or perhaps a brother or sister provided a safe space when the community really needed it. We know these stories and they make us feel good, but do they inspire us to produce quality work?

An important concept here is Tawfiq. Tawfiq is oftentimes translated as “success” but it means much more. One of the Prophets, Shuaib `alayhi salaam (peace be upon him), says:

 ۚ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

“And my success is not but through Allah . Upon him I have relied, and to Him I return.” (Qur’an 11:88)

Tawfiq is the coming together of all means that enable a person to achieve some good. Sometimes we have the opportunity to do good, but we do not have the ability. Other times we have the ability to perform good, but don’t have the opportunity. Tawfiq is the ability AND the opportunity to do something, and that is when all the means come together so one can do good, and this is only from Allah subhanahu wa ta`ala (exalted is He).

Tawfiq teaches us that we should not seek validation for our deeds through people. Not only is this insincerity, but we may end up being gravely disappointed. Perhaps a person does a great deed for the sake of praise, but what happens when that sought-out praise does not come? Do they discontinue the good work? Do they become despondent? Or bitter? Does it mean you are unsuccessful if no one praises you or recognizes your actions? These are important questions we should ask ourselves when we make our intentions.

A Safe Space

Al-Arqam ibn Abi al-Arqam radi allahu `anhu (may God be pleased with him) was a young man who accepted Islam early on in Makkah. He was not one of the wealthiest or most popular of his tribe but he provided a seemingly simple service during a time of great need. The early Muslims needed a safe place to pray, meet, and hear the revelation. They faced widespread persecution and mockery, so they could not meet in a public area. Al-Arqam (ra) had something to offer: his home. His home had a discreet entrance which allowed Muslims to come and go without looking suspicious or giving away their new meeting spot. His home became known as the first university in Islam because it became the center of knowledge. Al-Arqam, who most likely is not the first sahaba we think of when we think of legacy, taught us to work within our means. He (ra) may not have had money or prestige, but he used what he had available to him to spread the message and help those around him.

What do you have at your disposal which you can use to be like Al-Arqam?

Cleaning

The custodian of the masjid of the Prophet ﷺ (peace be upon him) was an elderly woman. She was not assigned this position by anyone, rather she assumed it on her own. The narrations which share her story sometimes mention that they did not know who she was. One narration tells us that her name may have been Umm Muhjan. The main thing they knew about her was that she ensured that the masjid of Rasul Allah ﷺ was clean and tidy.

She was so diligent in her cleanliness that none other than the Prophet ﷺ noticed her absence after a week or so. When the Prophet ﷺ asked those around him what had happened to her, they informed him that she passed away a few days prior and she was already buried. The Prophet ﷺ became visibly upset – an important detail in the story because the Companions rarely saw him upset. He ﷺ asked why no one had called him so that he could visit her and pray the funeral prayer for her. They informed him that he was sleeping and they did not want to wake him. He asked those who knew to take him to her grave where he then prayed for her.

This woman did what she could do and she did it well. She was not asked to clean the masjid, but she took it up as a small, consistent job she could do for the community. Only Allah knows, but perhaps at the time she did not think much of her actions. Now we have narrations upon narrations which highlight her story as a time when the Prophet ﷺ exclusively prayed at someone’s grave after they had passed.

A greater lesson is that being a custodian is underappreciated. Cleaning up after others is not only tiring but it is downright messy. We know that Islam teaches us to be clean – physically, spiritually, and in our surroundings. Therefore those who engage in this act of ensuring and maintaining cleanliness should be respected. We should not think of this job as menial or turn up our noses at it. It is because we view custodial services as lowly that we do not respect the servicemen and women who maintain a high standard of cleanliness at nearly every public building we enter. But if a building was not clean, we would notice that immediately and maybe even file a complaint. Even the Companion (ra) did not think much of her job at the time. The Prophet ﷺ taught us a valuable lesson in not only noticing her absence but praying for her because of her quality and standard of working. He ﷺ taught the Companions, and us as a result, to appreciate people for whatever they do, even if it seems small or meaningless to us. We do not know how great it is in the eyes of God.

What small action can you do that is often overlooked as a good deed?

Social Support

Even in the Qur’an, Allah (swt) has preserved the stories of these seemingly “average Joes”. One man’s story in particular is highlighted in Surah Yasin.

Allah (swt) tells us of a nameless man who hears and responds to the call of three Prophets. These people, who are also nameless, were so staunchly against the message that Allah (swt) sent them two more Prophets as support for the first Prophet. Not only were these Prophets `alayhim sallatu wa sallam (may Allah send his peace and blessings on them) threatened, their people thought of them as a bad omen and curse. Then the story of our seemingly average Joe begins:

“And there came from the farthest end of the city a man, running. He said, ‘O my people, follow the messengers. Follow those who do not ask of you [any] payment, and they are [rightly] guided. And why should I not worship He who created me and to whom you will be returned? Should I take other than Him [false] deities [while], if the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me? Indeed, I would then be in manifest error. Indeed, I have believed in your Lord, so listen to me.'” (Qur’an 36:20-27)

Why does Allah (swt) tell us this man came from the farthest end of the city but does not tell us his name? He was not from the city, and this is one of the reasons why his work is significant. It means that he was pretty much what we would call today a “country bumpkin”. If someone from the countryside came to a metropolitan city, calling people to worship God, what would the response be? This man probably had a country accent, wore simple clothing, and was considered lower class. The fact that he put himself out there for the sake of Allah (swt) even though he was a social outcast shows how amazing his story and dedication is. He defies the social norm of class, talking directly to the city folks who most likely looked down upon him. He had the guts to breakdown their arguments in a respectful way and tell them: listen to what I’m saying! For his sincerity and work: “It was said, “Enter Paradise.”’ (36:28) This simple, determined man intended to do one small action—to help the Prophets by calling the community to God—and Allah (swt) immortalized his story so generation after generation can benefit from his strength and courage.

Is there someone in your community who is in need of support that you can help in some capacity?

Perhaps it is natural that we are attracted to the larger, more tangible legacies. We may feel that these grand gestures mean that they are worth more or mean more. However, we find grand acts are not that emphasized in the Qur’an and Prophetic tradition. The Prophet ﷺ tells us, “The best of deeds are the ones done with consistency, even if they are small.” (Bukhari) The emphasis is on producing work that is consistent, significant and of quality. This teaches us that Islam calls for productivity in a way that promotes and cultivates personal and spiritual growth. Does this mean that Islam is against large, tangible legacies? Not at all. Islam says that you make a sincere intention towards a goal, you put in the necessary work, and Allah (swt) will take care of the rest.

He was describing Asma and Aisha radi Allahu `anhuma (may God be pleased with them). Abdullah, the son of Asma and the nephew of Aisha, explained: “Their generosity was different. Aisha (ra) used to gather things, and after they had been collected, she would give them out. Asma (ra), on the other hand, would not keep anything for the next day.” (Al-Adab Al-Mufrad)

Immediately, we notice how their expressions of generosity were the exact opposite; one woman waiting until she gathered a large amount to give, while the other gave as soon as she received. Yet one method of giving was not favored over the other. Both forms of giving were equally seen as virtuous.

Among the many virtues we know of our Mother Aisha (ra), the one she received a nickname for was charity. She was called Umm al-Teeb (the mother of fragrance). Using “umm” or “mother” in Arabic emphasizes that this person is the source of something or that this is a particular characteristic of the person or object.  Aisha (ra) was called Umm al-Teeb because she used to spray perfume on the money she donated. When asked why she did this, she explained that charity reaches Allah before the receiving person’s hand ((This means that the reward for this charity is recorded by Allah (swt) first, thus “reaching” Him. It does not refer to the tangible donation.)) so she wanted it to smell nice. She did this so often that it became her trademark and earned her this nickname.

Asma (ra) was known for her strength and resilience. She was the older sister of Aisha (ra) by ten years. As a young woman, she walked miles until she reached the cave outside of the city where her her father, Abu Bakr (ra), and the Prophet ﷺ (peace be upon him) were hiding on their pilgrimage to Medina, in order to bring them food. For her creativity in bringing them supplies, the Prophet ﷺ personally gave her a nickname. She became known as Dhat an-Nitaqayn, which means “she who has two belts.” To hide the supplies she was carrying, Asma (ra) tore her belt in two and secured the packages under her clothes. A part of this story that is not well-known was that Asma (ra) was recently married and pregnant at the time.

This brief glimpse into their lives shows us how these women embodied generosity. What can we specifically learn from this narration?

Firstly, we learn that there are benefits and challenges to both ways of giving, but that both methods can make you among the most generous of people. Asma’s method teaches us that we should be in the constant habit of giving as we receive. Giving as soon as you receive can make you among the most generous of people. Aisha’s case, giving after accumulation, may seem harder. We live in a society which encourages accumulation and collecting things. When you have one thing in your hand, it may be easier to give rather than collecting a large amount and giving it all at once. But the bottom line is that we should be giving. The question is: how can we adjust this giving to fit our circumstances and make us better people?

In the Qur’an, Allah (swt) when speaking of Maryam (as) describes her as being among the most devout worshippers. He (swt) did not specify ‘devout female worshippers,’ highlighting that her devoutness was not related to her being a woman; it transcended gender. She, and all of us, are first and foremost worshipers of Allah. Similarly, Abdullah (ra) did not say these two women are the most generous women, but in his eyes, they were the two most generous people he knew.

Abdullah (ra) also noted the difference between the amount of giving (Aisha) versus the frequency of giving (Asma). Despite this stark contrast, he recognizes that either/or, both forms of giving embody generosity. It does not matter which way you follow as long as you give. Abdullah (ra) did not share what his mother and aunt actually gave, and from this we can understand that they did not only give money but assorted items.

If you were to look up “charity” in any hadith (Prophetic traditions) database, you would come up with hundreds upon hundreds of narrations and examples of charity. Allah (swt) and His Prophet ﷺ teach us that giving charity and being generous are important and noble traits of a believer. Yet, they did not give us only one way to practice generosity. An act which embodies a general virtue such as honesty or kindness can be practiced many ways. Asma (ra) and Aisha (ra) teach us two of the many ways we can be generous people.

An important lesson from this narration is that we should personalize our worship. We know that there are acts of worship which have specific conditions and practices which we cannot deviate from, such as prayer or fasting. But doing general good, which is considered worship, can be molded to fit our personalities. We all have unique gifts Allah (swt) has blessed us with. We should use these talents to worship Allah and to benefit ourselves and those around us. We should be creative and find our own unique ways of doing good, under the greater umbrella of virtuous deeds. Islam does not remove our personalities or qualities. Instead, Islam should accentuate our personalities. Dr. Sherman Jackson sums it up wonderfully by saying, “Let us not think that greatness can only be by becoming a religious scholar. Many of us don’t find greatness because we don’t find ourselves. We are too busy trying to be someone else and their greatness. Because we don’t focus on Allah we can’t see the greatness that Allah wants us to achieve. When we find that path, the talents and ingrained values will find their fruition.” ((Source: http://www.youtube.com/watch?v=sGsUGrojUqU))

You can be generous in many ways, based on your circumstances and personality, because Islam accommodates this. Sometimes we take very grand virtues and present a linear and restrictive definition of how to act upon them. For example, we all know that honesty is a virtue. But does honesty only mean to speak the truth? Doesn’t honesty include honesty in earning a lawful income or honesty in eating from pure and good sources? Generosity is not just to give money nor is it to only give something when you get it. Yes, giving money is part of generosity but it can also be to give people your full attention when speaking to them. It can be to spend time with family. It can be showing hospitality to your guests. When we restrict a virtue, we end up restricting ourselves and our Islam. If we try to manifest these virtues in everything we do, if we go beyond the linear definition, then we move past Islam as being a series of acts and rituals and instead work towards truly embodying Islamic virtues in all aspects of our lives.

This short narration from Abdullah (ra) at a cursory glance may teach us simply that generosity is a virtue. Taking a closer look allows us to see how two great women embodied generosity and how we can be creative in our worship.

Last year, I shared a short compilation of Prophetic narrations that were unheard of in our English-speaking circles.

Alhamdulillah (praise belongs to God), a few of our readers asked that I continue sharing these narrations. I’ve compiled here, for the second time, a few narrations that resonated with me. The purpose of this compilation is to inspire you – as they have inspired me – to continue learning from the life, tradition and sayings of the one God has chosen as the best role model ﷺ (peace be upon him).

Before sharing them, I feel that it is necessary to add a disclaimer. While reading Prophetic traditions is one of the ways we can learn about our Messenger ﷺ and grow in love for him, it is important that we do not limit learning about him to only reading ahadith (Prophet’s teachings). We should not reduce hadith to “enlightening quotes” we read that give us a tingly-feeling and then forget. In addition to these readings, we should be actively learning about his life (sirah) as well as the context and meanings of these narrations.

Sirah has unfortunately become a kind of textbook science – we learn dates and events but forget to think about the actual human experience. He is the final and esteemed Messenger of God, but we forget that we can relate to him ﷺ. Do we talk about how the Prophet ﷺ was a single father after his beloved wife Khadija radi Allahu `anha (may Allah be pleased with her) died? Do we think of how the strong backlash against the Prophet ﷺ in the early days of the message affected his young daughters? Do we know how strong a relationship he ﷺ had with his uncle, Abu Talib, and how his death hurt him so? How much of the Qur’an was sent down to console the Prophet ﷺ during times of sadness and grief? He is the Messenger of Allah, but first and foremost, he is a human with human emotions and experiences. While the early people of Quraysh used the fact that he was a “simple human” as an excuse to not believe in the message, we see this as a blessing of Allah and a sign of the Prophet’s ﷺ humanity as well as a reminder that ultimate perfection belongs to Allah Alone.

There are so many narrations about so many topics related from the Prophet ﷺ. For this reason we read narrations which at first glace seem contradictory, such as the many examples we find of what constitutes “the best charity”. These narrations are not contradictory, rather they point to the many routes to good that one can take based on one’s situation, ability, intention and even personality. The main lesson we take away is that our religion teaches us not only spiritual purification, but also purification of our relationships, means of livelihood, communal obligations, and manners of speaking and actions. Islam would not be Islam if it taught us to only focus on our hearts while other aspects of our lives are corrupted ((Paraphrased from “In the Early Hours” by Ustadh Khurram Murad)) .

• Rabe’ah b. Kab, a poor companion, used to prepare water for the Prophet’s ﷺ wudu (cleansing before prayer) and would spend the night praying with him in the masjid. One night, the Messenger ﷺ said to him, “Ask me for anything.” Rabe’ah immediately responded, “I want to be with you in Paradise.” The Prophet ﷺ asked him, “is there anything else you would like?” He said, “That is all.” Then the Prophet ﷺ told him, “Then help me to fulfill your wish by prostrating often.” (Muslim)
• No one has three daughters or three sisters and is good to them but that he will enter Paradise. (ibn Abi Shaibah)
• Keep from harming and treating others poorly. That is a charity which you bestow on yourself. (Bukhari)
• Helping someone with family or small children (is among the best actions). (Bukhari)
• Shall I not tell you of an action that is a degree better than prayer, fasting and charity? To put things right between each other. Discord and hatred wears away one’s religion. (Abu Dawud)
• The believer is genuine and generous while the corrupt is a gossip and miserly.  (Bayhaqi)
• The best charity is given by the one with little to give and be charitable first to those you are responsible for. (Hakim)
• Forgive and overlook the slipups of good people. (Abu Dawud)
• Anas (ra) said, “Rain fell on us while we were with the Prophet ﷺ. He ﷺ then removed part of his garment so that the rain could fall on him.” When we asked him why he did that, he ﷺ responded, “Because it has just arrived from its Lord.” (Adab Mufrad)
• Whatever you say in celebration of Allah’s Glory (saying subhan’Allah), and Oneness (saying La ilaha il Allah), and all your words of Praise for Him (saying Alhamdulillah) orbit and surround the Throne of Allah. These words resound like the buzzing of bees, and call attention to the person who uttered them. Don’t you wish to be mentioned in the presence of The Abundantly Merciful? (Ahmad)
• The best charity is given while you are healthy, desirous (of that money), hoping for wealth but fearing poverty. Don’t delay it until your death bed saying, “this is for so-and-so” and “this is for so-and-so.” While it was already written for so-and-so. ((Meaning, the wealth that the dead person leaves behind is already written as the inheritance of others.)) (Abu Dawud)
• The Prophet ﷺ was riding with Mu’adh (ra) and he said to him, “Mu`adh, by Allah, I love you for the sake of Allah, therefore I advise you never to forget to say after every prayer: “Allahumma a`inni `ala dhikrika wa shukrika, wa husni `ibadatika,’ (O Allah, help me remember You, express gratitude to You and worship You in the best manner)”. (Abu Dawud)
• Allah does not accept the supplication from an inattentive, heedless heart. (Tirmidhi)
• Watch out for greed because the people before you perished from it. Greed led them to be miserly so they became misers. Greed led them to break the ties (of kinship) so they broke it. Greed led them to sins so they committed sins.” (Abu Dawud)
• The most enviable of my friends is a believer with little property who finds pleasure in prayer, who performs the worship of his Lord well, who obeys Him in secret, who is obscure among men, who is not pointed out by people, and who is content with his provision. (Tirmidhi)
• Be prompt in doing good deeds. (Muslim)
• A Muslim does not experience fatigue, tiredness, anxiety, sorrow, injury or grief or even a thorn which pricks him without Allah expiating his errors for him. (Adab Mufrad)
• Parents will be rewarded for what they spend on their children. (Bukhari)
• The son of Adam’s food is like the example of this worldly life – even if he puts spices and season into it, see what it becomes. (ibn Hibban)
• The Prophet ﷺ said, Allah says, son of Adam! Devote yourself to My worship and I will fill your heart with contentment and remove your poverty. (Ibn Mâjah)
• Repeat after the adhan (call to prayer) when you hear it and when you finish, ask and you will be given. (Abu Dawud)
• The heart (qalb) was given that name because of its inconstancy. The similitude of heart is like that of a feather which wind blows here and there. (Ahmad)
• The luckiest person who will have my intercession on the Day of Resurrection will be the one who said, ‘None has the right to be worshipped but Allah,’ sincerely from the bottom of his heart. (Bukhari)