In Sahih Bukhari, Abdullah bin Hisham narrated: We were with the Prophet (ﷺ) and he was holding the hand of `Umar bin Al-Khattab. `Umar said to Him, “O Allah's Messenger (ﷺ)! You are dearer to me than everything except my own self.” The Prophet (ﷺ) said, “No, by Him in Whose Hand my soul is, (you will not have complete faith) till I am dearer to you than your own self.” Then `Umar said to him, “However, now, by Allah, you are dearer to me than my own self.” The Prophet (ﷺ) said, “Now, O `Umar, (now you are a believer).”

Loving the Prophet (ﷺ) necessitates constantly remembering him and sending peace and blessings upon him, which has numerous virtues, including:

1. Obeying Allah’s command and aligning with Him and His angels:

Allah the Almighty says, “Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.” (Al-Ahzab: 56)

In Sahih Muslim, Abu Mas'ud Al-Ansari said: We were sitting in the company of Sa'd bin 'Ubadah (May Allah be pleased with him), when the Messenger of Allah (ﷺ) came to us. Bashir bin Sa'd said: "O Messenger of Allah! Allah has commanded us to supplicate for you, but how should we do that?" The Messenger of Allah (ﷺ) kept silent. We were much perturbed over his silence and we wished he did not asked him this question. The Messenger of Allah (ﷺ) said, "Say: 'O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. And bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim in the world. You are the Praised, the Glorified,' and the method of greeting (i.e., Salam) is as you know.”

2. Obeying the Prophet's command:

In Sahih Muslim, Abdullah bin Amr bin Al-As heard the Prophet (peace and blessings be upon him) say: “When you hear the mu’adhdhin repeat what he says, then invoke a blessing on me, for everyone who invokes one blessing on me will receive ten blessings from God.”

3. Relief from worries and forgiveness of sins:

In Sunan At-Tirmidhi, Ubayy b. Ka'b said he told God’s Messenger that he frequently invoked blessings on him and asked how much of his prayer he should devote to him. He replied that he might devote as much as he wished, and when he suggested a quarter he said, “Whatever you wish, but if you increase it that will be better for you.” He suggested a half and he replied, “Whatever you wish, but if you increase it that will be better for you.” He suggested two-thirds and he replied, “Whatever you wish, but if you increase it that will be better for you.” He then suggested devoting all his prayer to him and he replied, “Then your problems would be solved and your sins would be forgiven.”

4. Protection from stinginess:

At-Tirmidhi narrated from Hasan bin Ali that the Messenger of Allah (peace and blessings be upon him) said: “The miser is the one in whose presence I am mentioned yet does not pray for Allah's blessings upon me.”

5. Elevation of ranks and expiation of sins:

In Sunan An-Nasa'i, Anas bin Malik narrated that the Messenger of Allah (peace and blessings be upon him) said: “Whoever sends blessings upon me once, Allah will send blessings upon him tenfold, erase ten of his sins, and raise him ten ranks in Paradise.”

6. Allah’s mercy upon the servant:

In Sahih Muslim, Abu Huraira narrated that the Prophet (peace and blessings be upon him) said: “Whoever sends blessings upon me once, Allah will send blessings upon him tenfold.” And Allah’s blessings upon His servants are mercy.

7. Answered supplications:

In Musnad Ahmad, Fudalah bin `Ubaid said: “The Prophet (ﷺ) heard a man supplicating in his Salat but he did not mention Allah or send Salat upon the Prophet (ﷺ), so the Prophet (ﷺ) said: ‘This one has rushed.’ Then he called him and said to him, and to someone other than him: ‘When one of you performs Salat, then let him begin by expressing gratitude to Allah and praising Him. Then, let him send Salat upon the Prophet (ﷺ), then let him supplicate after that, whatever he wishes.’”

In Sahih Al-Jami, Ali (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said: “Every du’aa’ is suspended until one sends blessings upon the Prophet (peace and blessings of Allah be upon him).”

8. Delivering peace to the Prophet:

In Sunan Abi Dawud, Aus bin Aus reported: The Messenger of Allah (ﷺ) said, “Among the best of your days is Friday; so supplicate Allah more often for me in it, for your supplications will be displayed to me.” He was asked: “O Messenger of Allah! How will our blessings be displayed to you when your decayed body will have mixed with the earth?” He (ﷺ) replied, “Allah has prohibited the earth from consuming the bodies of the Prophets.”

In Musnad Ahmad, the Prophet (ﷺ) said: “Do not make my grave a place of ritual celebration, but pray for Allah's blessings upon me, for your blessings reach me from wherever you are.”

In Sunan An-Nasa'i, Abdullah bin Mas'ud narrated: The Messenger of Allah (ﷺ) said: “Allah (SWT) has angels who travel around on Earth conveying to me the Salams of my Ummah.”

9. Return of peace from the Prophet:

Abu Dawud narrated from Abu Huraira that the Messenger of Allah (peace and blessings be upon him) said: “No one sends greetings (or prayers of peace) upon me but Allah returns my soul to me so that I may return his greetings.”

10. Salvation from regret on the Day of Judgment:

In Sunan At-Tirmidhi, Abu Huraira reported God's messenger as saying, “If people sit in an assembly in which they do not remember God or invoke a blessing on their Prophet, vengeance will descend upon them. If God will He will punish them, but if He wills He will forgive them.”

11. Deserving the Prophet's intercession:

In Sahih Muslim, Abdullah bin Amr narrated that the Messenger of Allah (peace and blessings be upon him) said: “Everyone who invokes a blessing on me or asks that I be given the Wasila, he will be assured of my intercession.”

12. Attaining closeness to the Prophet on the Day of Judgment:

In Sunan At-Tirmidhi, Ibn Mas'ud reported God’s Messenger as saying, “The one who will be nearest me on the day of resurrection will be the one who invoked most blessings on me.”

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Thawban Narrated that The Prophet (ﷺ) said: The people will soon summon one another to attack you as people when eating invite others to share their dish. Someone asked: Will that be because of our small numbers at that time? He replied: No, you will be numerous at that time: but you will be scum and rubbish like that carried down by a torrent, and Allah will take fear of you from the breasts of your enemy and last enervation into your hearts. Someone asked: What is wahn (enervation). Messenger of Allah (ﷺ): He replied: Love of the world and dislike of death. (Sahih Al-albani)

This hadith is perfectly applicable to our time. Muslims today are vast in number, but they are engrossed in worldly pursuits, deeply attached to life, and fearful of death. As a result, they fear their enemies, while their enemies do not fear them.

The hadith does not only describe the condition of Muslims but also serves as a warning about the consequences of neglecting religion and being preoccupied with worldly desires. This requires us to reflect seriously on how this phenomenon manifests in our contemporary reality.

Many manifestations illustrate how this hadith applies to the current state of Muslims, particularly in the context of preoccupation with materialism and luxury at the expense of major issues affecting the Ummah.

1. Entertainment Events and Preoccupation with Leisure During Crises

Amid the ongoing Zionist aggression on Gaza, where homes are bombed and innocent children, elderly, and women are mercilessly killed, an event in Alexandria, Egypt, astonished many. A massive concert by singer Tamer Hosny was held, attracting huge crowds of fans.

This concert coincided with the Deir al-Balah massacre, which claimed the lives of 75 Palestinians. A mere few hundred kilometers separated the concert from the scene of mass killings. The atmosphere at the event reflected a complete detachment from the humanitarian catastrophe occurring nearby.

The event, held in a lively and extravagant atmosphere, drew such massive crowds that overcrowding forced Tamer Hosny to end it early to prevent stampedes and suffocation. This overwhelming enthusiasm for entertainment amidst massacres unfolding just a stone’s throw away vividly embodies the profound meaning of "love of the world and hatred of death" described by the Prophet ﷺ.

Such incidents raise profound questions about the priorities shaping the consciousness of the Ummah today. How can hearts and eyes turn away from the humanitarian suffering in Palestine, where people are annihilated and children are killed, while others are engrossed in lavish celebrations? Has engagement with the Ummah’s issues been confined to rhetoric, devoid of heartfelt action or meaningful impact?

2. Obsession with Football Matches

At a time when the Muslim Ummah faces repeated attacks on its sanctities and central issues, sports—especially football—have become an overwhelming obsession for many Muslims. Stadiums are packed with fans, large screens are set up in cafes and public spaces, and people immerse themselves in following tournaments with enthusiasm rivaling the importance of critical issues.

For example, during a recent assault on Al-Aqsa Mosque, where its courtyards were repeatedly stormed by Zionist settlers under the protection of occupation forces, many Muslims’ attention was fixated on UEFA Champions League matches. While the mosque was being desecrated by soldiers, Muslims in other places eagerly anticipated the semi-final games, as if Jerusalem and Al-Aqsa no longer held a place in the hearts of the Ummah.

This phenomenon is not limited to major tournaments but extends to local matches, which have become social events consuming financial and physical resources. Meanwhile, the plight of Muslims in Palestine, Kashmir, China (Uyghurs), and Syria faces neglect or is reduced to fleeting hashtags on social media.

It’s worth noting that sports, in themselves, are not blameworthy; they serve as a means of entertainment and physical strengthening. However, the problem lies in their transformation into a priority that overshadows critical issues. Sports have become a massive industry exploited to divert public awareness and distract people from their rights and concerns.

3. New Year’s Celebrations and Extravagant Festivities

While Muslims in Yemen face devastating humanitarian crises of famine, disease, and war that have killed and displaced thousands, and as Syrians grapple with the ongoing effects of war and destruction, some Islamic countries spend exorbitant amounts on New Year’s Eve celebrations. These include extravagant fireworks displays, lavish lighting, and festive events broadcast worldwide as if no burden weighs on the Ummah.

Millions are spent on mere minutes of fireworks, money that could instead feed thousands of hungry people in Yemen or contribute to rebuilding destroyed homes in Syria. This stark contradiction reflects a lack of awareness of the Ummah’s collective responsibility, with celebrations becoming superficial displays catering to material desires that increasingly dominate people’s lives.

The problem extends beyond financial extravagance to an obsession with blindly imitating the West. These celebrations have become symbols of progress and modernity, sidelining Islamic identity and values in favor of foreign traditions and cultures that bear no relation to our religion or principles.

Practical Solutions for the Ummah’s Revival

Reviving the Islamic Ummah requires a sincere return to the Qur’an and the Sunnah—not merely through their recitation but by deeply understanding their meanings and implementing their teachings in daily life. These two sources are the primary guides for direction and reform, and through them, the Ummah can reclaim its unity and identity.

Additionally, Islamic solidarity must be strengthened by activating the role of Islamic institutions in supporting major causes such as Palestine, Kashmir, and the plight of Uyghurs, as well as providing aid to refugees and the oppressed in the Islamic world. This solidarity necessitates reordering priorities at individual and communal levels, directing resources and efforts toward the Ummah’s critical issues rather than spending them on excessive entertainment or cosmetic projects that do not serve the Ummah’s core.

Moreover, it is crucial to focus on raising awareness among the youth, who represent the future strength of the Ummah, by designing educational and cultural programs that reinforce their Islamic identity and motivate them to adhere to their religion and work towards the Ummah’s renaissance. Guiding the youth to understand the Ummah’s realities and their responsibilities toward it is essential for building a strong and cohesive society capable of addressing contemporary challenges.

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The Sources:

1. Al-Abbad in his commentary on Sunan Abu Dawood
2. Media reports on the situation in Gaza
3. Posts and tweets on my platforms X and Facebook

Leadership education is not merely theoretical teaching or guidance through words; it is a daily practice reflected in actions and behaviors, requiring the educator to be a role model worthy of emulation. The Prophet Muhammad ﷺ was the greatest example of leadership education by example. He nurtured a generation of companions who transformed the course of history through the strength of their faith and the nobility of their character.

The Prophet’s ﷺ Approach to Nurturing His Companions

The Prophet ﷺ served as an inspirational leader to his companions through his thoughts and actions. He never asked them to do anything without being the first to implement it himself. When he commanded them to be patient, he exemplified patience by enduring the harm of the Quraysh. When he encouraged them to give generously, he was the first to sacrifice. For instance, during the Battle of the Trench, he personally participated in digging the trench despite hunger and exhaustion, which inspired his companions with enthusiasm and steadfastness.

One of the most prominent examples of his leadership in education was when he said to one of his companions, “Do not get angry.” This was not just a passing piece of advice but a principle embodied in the Prophet's ﷺ own conduct. In situations that would provoke any person, he consistently responded with calmness and forgiveness, teaching his companions the practical meaning of self-restraint.

Intellectual Understanding and Practical Application for the Youth

Youth are naturally ambitious and enthusiastic. However, for successful leadership or advocacy, they require a balance between intellectual understanding and practical application. The Prophet ﷺ focused on this balance in his nurturing of young people. He held intellectual gatherings where he explained Islam and clarified its principles, then took them to real-life situations to practice what they had learned.

When he sent the young Mus‘ab ibn Umair to Medina before the migration as an ambassador of Islam, the Prophet ﷺ not only taught him the faith but also how to communicate with people wisely and to be a role model in behavior and interaction. As a result, Mus‘ab successfully won the hearts of the Ansar and became a model for a young preacher who combined understanding and application.

The Necessity of Developing Educators’ Methods

In the time of the Prophet ﷺ, the primary methods of teaching were direct communication and practical guidance. However, with the rapid pace of information in our era, developing educational methods has become essential. The Prophet ﷺ did not rely on a single method; he used all available means in his time. He utilized dialogue to explain concepts, as in the case of the young man who sought permission to commit adultery. Instead of rebuking him, the Prophet ﷺ engaged him in a calm discussion until he was convinced.

The Prophet ﷺ also used storytelling to clarify ideas, such as the story of the three men in the cave who relied on Allah when a rock trapped them.

Today, educators should draw inspiration from this approach and innovate their tools using modern technology, educational videos, and mobile applications to deliver messages in ways suited to the current generation.

Role Models as the Foundation of Influence

The most crucial element in leadership education is being a role model. Young people are not only influenced by lectures but by witnessing actions embodied before them. The Prophet ﷺ said, “I was sent to perfect good character.” These ethics were not just slogans but daily actions witnessed by the companions, which became their way of life.

If today’s educators wish to succeed in nurturing a generation of leaders and advocates, they must combine knowledge with action, theory with role modeling, and adapt to the changing times without abandoning fundamental principles.

In conclusion, the Prophet’s ﷺ method of leadership education by example remains an enduring school of thought from which we can learn how to nurture and how to be true leaders who lead with love, wisdom, and action.

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The forties are a significant period in a person’s life, one given special importance in the Quran, and marked a turning point in the life of Prophet Muhammad (peace be upon him), as revelation came to him at the age of forty.

Allah Almighty says: “[He grows] until, when he reaches maturity and reaches [the age of] forty years, he says, “My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims.’” (Al-Ahqaf: 15)

Al-Qurtubi commented: "Allah Almighty mentions that once one reaches forty, it is time for him to truly understand the blessings of Allah upon him and upon his parents and to express gratitude. Malik said, ‘I have observed the learned people in our land; they sought the world and mingled with people until they reached forty years of age, at which point they would withdraw from social gatherings.’”

The popular saying, “After forty, say: O Allah, provide me strength,” hints at the transition from youth and the vigor that comes with it, to a stage of greater maturity and awareness, but also a phase of increasing vulnerability to illnesses, with a decrease in immunity.

Religious scholars, along with experts in psychology and nutrition, advise avoiding certain habits and behaviors upon reaching forty, the most notable of which are:

1. Avoiding Sin

Upon reaching forty, as one’s understanding matures, they should steer clear of sinful behavior, hasten to repent from any transgressions, and take a reflective look at past mistakes to prepare for what lies ahead.

The Quranic guidance applies universally to both men and women. Ibn Kathir’s commentary explains: “This is guidance for those who reach forty to renew repentance and turn sincerely to Allah, committing to it.”

2. Avoiding Overeating

Maintaining a healthy diet is highly recommended during one's forties, as obesity is a significant risk factor for illnesses like diabetes, hypertension, and cancer, among others. The Prophet (peace be upon him) said, “The people who most eat their fill in this world will be the most hungry on the Day of Resurrection.”

This hadith discourages overeating, and Ibn Majah titled it: “On Moderation in Eating and the Dislike of Satiety.” Because of this, Abu Juhaifa, who once burped in front of the Prophet (peace be upon him), was reminded of this hadith. The narrator added that Abu Juhaifa then refrained from filling his stomach for the rest of his life. He would skip lunch if he had dinner and vice versa.

3. Avoiding Late Nights

Often, physical and psychological pains arise due to staying up late, depriving oneself of sufficient sleep. The Prophet (peace be upon him) encouraged early rising, activity, and productivity.

In the hadith of Sakhr ibn Wada’ah al-Ghamidi, the Prophet (peace be upon him) said, “O Allah, bless my nation in their early mornings.” And he would send any expedition at the start of the day.

Ibn Uthaymeen explained in Riyad as-Salihin: “Unfortunately, many of us today sleep at the beginning of the day and only wake up at mid-morning, missing out on the blessings of the early hours.” Scientific studies have shown that adults who consistently sleep less than seven hours a night are at greater risk of heart disease, obesity, diabetes, and depression.

4. Avoiding Sadness

For many, the forties are laden with responsibilities, work, social, and family burdens, often leading to sadness, depression, anxiety, and stress, all of which negatively impact physical, mental, and emotional health.

Ibn Mas’ud reported that the Prophet (peace be upon him) said, “No servant of Allah says when afflicted with distress or sadness: O God, I am Thy servant, the son of Thy servant, the son of Thy handmaid, and at Thy disposal; my forelock is in Thy hand; Thy judgment is effective regarding me; just concerning me is Thy decree; I ask Thee by every name Thou hast by which Thou hast called Thyself, or sent down in Thy Book, or taught any of Thy creatures, or kept to Thyself in the hidden place of the unseen, to make the Qur’an the Spring of my heart and the means of clearing away my care and grief”. He declared that no one had ever said it without God removing his grief and giving him joy instead of it. They said, “O Messenger of Allah, should we learn these words?” He said, “Yes, it is proper for whoever hears them to learn them.”

Therefore, one should strive to avoid sadness, seek moments of joy, maintain inner peace, and nurture the mind and heart through spiritual and devotional acts, fostering optimism and hope, while working to resolve issues, avoid negative relationships, and engage in positive practices. Combined with devotion and closeness to Allah, these steps will help one maintain a youthful appearance and spirit.

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Preserving the environment is essential, and causing any imbalance in it leads to a disruption in ecological balance that harms both humans and living organisms. The Sunnah has set forth general principles for dealing with the environment which, if followed, would have prevented many of today’s environmental problems.

Today, the world is suffering from “global warming,” a phenomenon that represents the increase in Earth's atmospheric temperature due to the excessive rise of gases caused by the industrial revolution and the misuse of environmental resources.

Realizing the imminent threat to life on Earth, 178 nations gathered under the United Nations in 1992 at the “Earth Summit.” During this meeting, the “Climate” convention was signed on March 21, 1994, aiming to reduce global pollution and promote moral values in environmental interaction.

The Quran and Sunnah have placed ethical guidelines governing humans' relationship with the environment to ensure it remains conducive to life. Allah says: “And cause not corruption upon the earth after its reformation. That is better for you if you should be believers” (Al-A'raf: 85), and He says: “Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done” (Ar-Rum: 41).

The Sunnah has laid down principles for interacting with the environment, preserving it, and avoiding misuse. The Prophet Muhammad (ﷺ) urged wise use of the environment without causing harm, so future generations may benefit, an approach now termed “sustainable development,” which, if adopted globally, could mitigate many of the current dangers.

Principles of Environmental Preservation in the Sunnah:

1. Balanced Use of Environmental Resources: The Prophet (ﷺ) stated the general rule for all human dealings: “There should be neither harming nor reciprocating harm.” ⁽¹⁾ Thus, preventing harm takes precedence over gaining benefits. Yet, today’s world often prioritizes profit over avoiding harm.

Moderation is a principle in Islam, advocating prudent use of environmental resources and prohibiting wastefulness. When the Prophet (ﷺ) passed by a companion performing ablution, he remarked, “What is this extravagance?” The companion replied, “Is there be any extravagance in ablution?” The Prophet (ﷺ) replied, “Yes, even if you are on the bank of a flowing river.” ⁽²⁾

2. Preserving Environmental Cleanliness: Though life during the Prophet’s (ﷺ) era was simpler with fewer pollutants, he nonetheless forbade activities that pollute the environment, such as disposing of waste in water, on public pathways, or in areas frequented by people. The Prophet (ﷺ) encouraged removing obstacles from pathways as an act of faith, saying: “Removing harmful objects from the road is a branch of faith.” ⁽³⁾ In another narration, he mentioned that a person who removes a harmful tree from a pathway is rewarded in Paradise. ⁽⁴⁾

Water, being essential for life, should remain uncontaminated. Nowadays, water and soil pollution are rampant due to untreated sewage, industrial emissions, and waste disposal, endangering all life forms. ⁽⁵⁾ Thus, the Prophet (ﷺ) forbade urinating in stagnant or flowing water and polluting it with waste. ⁽⁶⁾

3. Preserving Biodiversity: Biodiversity refers to the variety of living organisms in an environment, including animals, plants, and microorganisms. The Prophet (ﷺ) prohibited the unnecessary killing of animals, even if they do not directly benefit humans, due to their role in maintaining ecological balance. He said, “Were dogs not a species of creature I should command that they all be killed; but kill every pure black one.” ⁽⁷⁾He also prohibited killing four creatures: the ant, the bee, the hoopoe, and the shrike ⁽⁸⁾, and forbade killing frogs. ⁽⁹⁾

Unfortunately, human overhunting and environmental pollution have endangered and even led to the extinction of many species.

4. Natural Reserves: The Prophet (ﷺ) declared Medina and Mecca as sanctuaries, where hunting and harming animals, as well as cutting trees, are forbidden unless necessary. He said, “Madinah is sacred, the area between ‘Air and Thawr. Whoever commits any offence, or gives refuge to an offender, upon him will be the curse of Allah, the angels and all the people.” ⁽¹⁰⁾ Thus, harming the creatures and plants within these sanctuaries is prohibited. ⁽¹¹⁾

The Prophet (ﷺ) abolished pre-Islamic practices of territorial reserves that led to environmental conflicts by instituting environmental stewardship and protection. For instance, he protected the Naqi’ area, and Caliph Umar protected the Sharf and Rabdha areas. ⁽¹²⁾

5. Combating Desertification and Preserving Green Spaces: The rise in Earth’s temperature, a consequence of global warming, contributes to drought, desertification, and decreased green areas, while increasing carbon dioxide levels, which can cause respiratory discomfort.

Many Prophetic traditions emphasize afforestation and land reclamation, whether for fruit-bearing trees or shade. The Prophet (ﷺ) said, “If any Muslim plants something or sows seed from which man, bird, or beast eats, it counts as sadaqa for him.” ⁽¹³⁾

The Prophet (ﷺ) also encouraged planting and cultivation, even at the end of times, saying: “If the Final Hour comes while you have a shoot of a plant in your hands and it is possible to plant it before the Hour comes, you should plant it.”⁽¹⁴⁾ Additionally, he prohibited cutting down shade-giving trees, saying, “If anyone cuts down a lote tree, God will lower his head in hell.” ⁽¹⁵⁾ Furthermore, he urged reclaiming uncultivated lands by saying, “Whoever revives a barren land, it is his.” ⁽¹⁶⁾

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1. Sunan Ibn Majah.
2. Sunan Ibn Majah.
3. Al-Nasa'i, Book of Faith and Its Branches.
4. Musnad Ahmad.
5. Sunan Abi Dawud.
6. Sahih Muslim.
7. Sunan al-Tirmidhi.
8. Sunan Ibn Majah.
9. Sunan Abi Dawud.
10. Sahih Muslim with the commentary of Al-Nawawi.
11. See: Sahih Muslim with the commentary of Al-Nawawi.
12. Sahih al-Bukhari.
13. Fath al-Bari.
14. Musnad of Imam Ahmad.
15. Sunan Abi Dawud.
16. Fath al-Bari with the commentary of Sahih al-Bukhari.

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