Author: Sayyed Musleh Uddin
Alms [Zakat] (Part 17)
The Influence of the Example of the Messenger of Allah (PBUH) and His Teachings on the Lives of the Sahaba
The model set by the Messenger of Allah (PBUH) left a profound and desired influence on the lives of the Sahaba, shaping their tastes, inclinations, and behavior toward their families and possessions. This spirit permeated their bodies, souls, minds, and morals, so much so that their lives became, as much as possible, a complete reflection of the life of the Prophet (PBUH). Naturally, those who were closer and more intimate with him bore a greater resemblance in their lifestyle. This reality was most manifest in the lives of the Rightly Guided Caliphs and the prominent Sahaba. History has documented stories of their asceticism, benevolence, compassion, and piety—stories of them preferring hardship, a lack of worldly provisions, and a minimalist lifestyle for the sake of higher values. These examples remain unparalleled even in the recorded history of religions and morality, as pioneers of other nations have not reached their level.
Examples from the Lives of the Rightly Guided Caliphs, Prominent Sahaba, and Ahl al-Bayt
Historians have narrated that the wife of Abu Bakr al-Siddiq (MABH), the first Caliph of the Muslims, once craved a sweet dish. She saved a small portion from several days of household expenses to buy it. When Abu Bakr learned of this, he returned the saved coins to the public treasury (Bayt al-Mal) and reduced his daily allowance by the amount spent—arguing that such an expense exceeded essential needs, and that the public treasury was not established to provide luxury to the ruler’s household.
As for the asceticism of ‘Umar ibn al-Khattab (MABH), it has become proverbial in history. A single story from his journey to the region of Jabiya as the Commander of the Faithful suffices to illustrate this: He rode a gray camel whose forehead gleamed in the sunlight. He wore neither a cap nor a turban, and his feet dangled without stirrups. His saddle blanket was a thick woolen cloth (anbajani), which he placed on the camel during travel and used as a mattress during rest. His bag was a large woolen cover filled with palm fibers, which served as his cushion while riding and as a pillow during rest. His shirt was made of wool, worn out and torn at the edges.[1]
‘Usman ibn ‘Affan (MABH), who possessed more wealth than most of the Sahaba, was described by Shurahbil ibn Muslim as follows: he would provide others with food befitting rulers, while he himself returned home to eat simple bread and oil.
As for ‘Ali ibn Abi Talib (MABH), well known for his piety and asceticism, Dirar ibn Damrah described him: “He distanced himself from worldly pleasures and was intimate with the night’s darkness. By Allah! He cried often and contemplated much. He turned his palms and spoke to himself. He favored coarse clothing and ate hard food. By Allah! He was like one of us. If we asked him for something, he would grant it; if we visited him, he would be the first to greet us; and if we invited him, he would respond.”[2]
The influence of the Prophet’s model on the Sahaba’ lives corresponded with their closeness to and time spent with him. Aisha (may Allah be pleased with her), the beloved wife of the Prophet (PBUH), set a high standard in this regard. Historians narrate that she once gave away one hundred thousand dirhams in charity while wearing old clothes and fasting. Her servant said to her, “If only you had kept something for your iftar!” She replied, “Had you reminded me earlier, I would have done so.” She gave all the wealth away, even though she was hungry and had forgotten herself for the sake of others.[3]
Compassion and Selflessness in the Early Islamic Society
This character and spirit spread throughout the early Islamic community and became second nature to the Sahaba. ‘Abd al-Rahman ibn ‘Amr said, “We lived through a time when no one considered himself more entitled to his dinars and dirhams than his Muslim brother.”[4]
This led to remarkable stories of compassion and generosity, achieving a degree of equality and self-sacrifice that was unprecedented. For instance, ‘Abdullah ibn ‘Umar (may Allah be pleased with them both) narrated: One of the Sahaba received a sheep’s head as a gift. He thought of another person more in need and sent it to him. That person, in turn, sent it to a third, and it continued to circulate among seven households in the neighborhood until it returned to the original recipient.[5]
This deep emotional empathy and loving compassion carried on to later generations. Hasan al-Basri (MABH) stated: “I remember a time when a Muslim man would say to his wife in the morning: ‘O woman! Care for the orphan, care for the orphan! O woman! Feed the poor, feed the poor! O woman! Look after the neighbor, look after the neighbor!’” [6]
The Banu Hashim and the noble descendants of the Prophet’s household had a significant share in this field. History recounts many stories of generosity and compassion from Hasan ibn ‘Ali, ‘Abdullah ibn Ja‘far (may Allah be pleased with them), and others. ‘Ali ibn Husayn (MABH) came from a lineage of generosity and nobility. Muhammad ibn Ishaq (MABH) stated: “A group of people in Madinah had no idea where their provisions came from. When ‘Ali ibn Husayn passed away, they realized it was he who used to bring them food in the darkness of night. At his death, the signs of carrying sacks to the homes of widows and needy people were visible on his shoulders.” [7]
Compassion and Selflessness in Various Generations and Eras
The early generations of Muslims inherited this deep sensitivity and attentiveness regarding their lives and wealth. Righteous scholars and reformers across time and regions displayed this in the most beautiful and astonishing ways. Many accounts missed by expert historians have been recorded elsewhere in more amazing forms than what history books contain.
The motto and behavior of righteous scholars and reformers was to not hoard wealth. Despite personal needs, they prioritized others, dedicating whatever Allah bestowed upon them—be it gifts from kings, governors, or the wealthy—to the poor and needy who had no access to such resources. Their guiding principle was: “Take from the rich and give to the poor.” Their tables were among the richest and most generous, and their hearts among the broadest and kindest.
Shaykh ‘Abd al-Qadir al-Jilani (MABH) is quoted as saying:
“My palm is like a sieve—it holds nothing. If I were brought a thousand dinars, they would not remain with me.” He also said, “I wish the whole world were in my hand so I could give it to the needy.”[8]
The farthest corners of the Islamic world were not devoid of such noble conduct. Biographies of righteous scholars and sincere reformers are filled with astonishing stories of asceticism, generosity, compassion, equality, and eagerness to give.
Here, we mention two examples commonly found in their lives—a group whose conduct and character mirrored one another, as though they were leaves of the same tree, embodying all the fruits and branches of the prophetic teachings: “Its root is firm, and its branches reach the sky. It gives its fruit at all times by the permission of its Lord.” [9] Translation: Qur’an 14:24-25
First Example:
Shaykh Nizamuddin Awliya (MABH), a prominent figure of the 8th century AH. His servant said: “The Shaykh would leave delicious meals for me to eat during suhoor, while he sufficed with just a few bites.”
He also narrated: “Sometimes, I would see him eat nothing and break his fast with just a few bites. I once asked him, ‘May I be sacrificed for you! How do you survive and maintain your health with such little food?’ Tears welled up in his eyes, and he replied, ‘O so-and-so! There are poor and destitute travelers spending the night in mosques and alleyways with nothing to eat. How can this food taste good to me while others sleep hungry?’”[10]
When his death approached, he summoned his Sahaba and said, “If Iqbal [his servant] has stored any grains or flour, I declare myself free of them, and he alone will be accountable before his Lord.” Iqbal replied, “I have stored nothing, and whatever I received, I gave in charity—except for some grains to last those in the khanqah for a few days.”
The Shaykh said, “Call the people.” When they came, he said, “Take all the food and provisions you find here.” The people collected everything, and the Shaykh ordered the place to be swept and left bare and empty.
Second Example:
An Indian historian recorded a story about Shaykh Sayyid Muhammad Sa‘id Anbalwi (MABH), a leading figure of the 12th century AH. Once, Roshan al-Dawlah, an official of the Mughal ruler Farrukh Siyar, visited him and gifted 60,000 rupees for the construction of a khanqah. After Roshan al-Dawlah left, the Shaykh summoned the poor and distributed all the money among orphans, destitute people, and the needy of nearby towns—leaving not even one rupee. When Roshan al-Dawlah returned, the Shaykh said:
“The reward for building a structure is not equal to the reward of serving the poor and needy who are left behind on the path of Allah.”
On another occasion, letters from Sultan Muhammad Farrukh Siyar and his officials arrived with 300,000 rupees. The Shaykh distributed all of it among the neighboring villages and their residents.[11]
Some readers may think that this was limited to those who renounced the world and withdrew from its pleasures. They might ask whether such examples of asceticism, charity, compassion, and selflessness were seen among other groups in the Ummah.
Faithful history affirms this, showing that in every class, generation, and region of the Islamic world, there were individuals who followed the Prophet’s example and exhibited amazing conduct with their wealth, families, neighbors, townsfolk, and fellow human beings. However, history often only preserved the records of prominent individuals—such as rulers, scholars, reformers, and others—whose lives could not be omitted from historical accounts.
Continues…
Previous Part
[1]. The beginning and the end, Vol. 7, pp. 59-60.
[2]. Attributes of the Elite, Vol. 2, p. 75.
[3]. Mustadrak Al-Hakim.
[4]. The Separate Literature.
[5]. Reviving the Sciences of Religion, Vol. 2, p. 174.
[6]. The Separate Literature.
[7]. Most examples and stories are derived from the late Mustafa Siba’i’s book titled “Socialism in Islam.”
[8]. Crowns of Jewels, p. 10.
[9]. Surah Ibrahim, verses 24-25.
[10]. The Lives of the Saints, p. 76.
[11]. The System of Education and Training (Urdu), Volume 2 by Allama Manazir Hasan Gilani, may Allah have mercy upon him.
