Verse 46 introduces the Hereafter and discusses the material wealth of this world, giving examples of its adornments and what we will be able to take with us in the Hereafter. The next verse introduces the Day of judgement, when the mountains will be moved and the Earth exposed. Allah will gather us all on that day, leaving none. The following verses paint the picture of what the day will be like-we will be standing in lines and Allah will say: Well, you see that you have returned to Us as We created you at first although you claimed that We had not fixed a time for the fulfilment of our promise of meeting with Us. We will be standing without any possessions and attachments from worldly life. Allah in this way clarifies this for the skeptics and convinces them of the reality.
Allah continues in verse 49 to explain the events of the day. Each person's book of records will be opened where everything will have been recorded and this will be a great shock to the sinners. Where there is punishment, it will have been earned by the wrong-doer's own deeds.
The aim of this chapter and the book in general is to impress on us the importance of having a good character in Islam. It is absolutely fundamental to us being Muslims, and being used as a tool to becoming greater Muslims. The better we get at enhancing our character, the better Muslims we become and the rewards can and will be seen in this world and the next.
“We were sitting in the presence of the Messenger of Allah so quietly as if birds were perched on our heads.
Nobody had the courage to open his mouth. In the meanwhile some people came and asked: “Amongst the slaves of God who is the dearest to Him.” The Prophet replied: “One who has the best moral character.”-(lbn Haban)
Another tradition has it:
“They asked what is the best thing given to man ?” He replied: “Best moral character.”-(Tirmizi)
Which Muslim has the perfect faith ?” He answered: “He who has the best moral character.”(Tibrani)
“I have heard the Prophet as saying: 'Should I not tell you who amongst you is the most likeable person to me and who will be the nearest to me on the Day of the Judgment' He repeated this question twice or thrice. The people requested him to tell them about such a person. He said 'He who amongst you has the best moral character.'"(Ahmed)
In another hadith, he has said:
“On the Day of the Judgement there will be nothing weightier in the balance of a Mo’min than the goodness of character. Allah dislikes an obscene and a rude talker and the bearer of a good moral character reaches to the level of the observer of the prayer and fasting, on account of his character.”(Imam Ahmed)
A point which Muhammad Al Ghazali makes is that these teachings would not feel out of place coming from the mouth of any philosopher looking to create moral reform. But this was coming from a man (SAW) looking to establish a new faith… and his focus was not on the rituals of worships and other rites which come with religion… it is established at the fundamental level of being a good person, to one’s self and especially to others.
“Allah's Messenger has said: 'A slave achieves, by means of the goodness of his character, great position and high honour in the Hereafter, though he may be weak in matters of worship; but on account of his wickedness of character he is thrown in the lowest recesses of the Hell.” -( Tibrani ).
“I have heard the Prophet as saying: 'Momin, by goodness of his character, achieves the high position of the one who observes fast and offers prayers.”-(Abu Dawood).
'A Muslim who observes moderation in matter of worship, on account of the goodness of his character and decency achieves the position of that man who observes fast and recites Allah's verses during prayers in the night.” -(Ahmed)
“A Momin's nobility is his religiousness, his tolerance is his intelligence, and his lineage is his goodness of character.” -(Hakim)
The teachings of good conduct which is fruitful requires long training and constant watchfulness.
For nourishing and developing more and more excellent good character among his followers it is necessary that the leader must possess higher and nobler character and attributes than his followers.
The holy Prophet himself was the best example of the good moral character, to emulate which he was giving a call to his followers. Before advising them to adopt a moral life by giving sermons and counsels, he was sowing the seeds of morality among his followers by actually living that kind of life.
“The Messenger of Allah (p. b. u. h.) was neither ill-mannered nor rude. He used to say that the better people among you are those who are best in their moral character.” -(Bukhari)
Hazrat Ayesha says: “
If there were two alternatives, the holy Prophet used to adopt the easiest alternative, provided there was no sin in it. If that work were sinful, then he used to run away farthest from it. The prophet did not take any personal revenge from any body. Yes, if Allah's command were to be disobeyed, then his wrath was to be stirred. Allah's Messenger did not beat anybody with his own hands. neither his wife nor a servant. Yes, he used to fight in the wars in the cause of Allah.” -(Muslim)
“I was walking with the Prophet. He had wrapped a thick cloak round his body. One Arab pulled the cloak so forcefully that a part of his shoulder could be seen by me, and I was perturbed by this forceful pulling of the
Cloak . The Arab then said: '0 Muhammed! Give me some of my share from the property which Allah has given you.' The Prophet turned towards him and laughed, and gave orders for a donation being given to him.” -(Bukhari)
Hazrat Ayesha has reported that Allah's Messenger has said:
“Allah is soft-hearted. He likes soft heartedness. And the reward which He gives for soft-heartedness does not give for hardness, nay, such a reward He does not give for any thing.” -(Muslim)
“The reward which Allah gives for soft-heartedness He does not give it for folly; and when Allah makes any slave His favourite, He gives him softness. Those families that are devoid of softness become deprived of every virtue.” -( Tibrani )
Abdullah bin Harith has reported that he did not see anybody smiling more than the Messenger of Allah. -(Tirmizi)
Hazrat Ayesha was asked what did Prophet do at home?
She replied:” He used to be in the service of his home people; and when the time of prayer came he used to perform ablutions and go out for prayer.”-(Muslim)
Umair! what has happened to your Nagheer'. “ - (Bukhari)
Allah has commanded all the Muslims to follow the excellent habits and the best traits of the Prophet and to take guidance from the holy life of the holy Messenger.
“Surely there is in the person of Allah's messenger an excellent example for you - for every person who has hope in Allah and the Hereafter and remember, Allah, reciting His name many times.”
A man approached him and requested for something. He said: “At present I do not have anything, buy something in my name, and when we will get some money we will pay for it.”
Hazrat Umar stated: “Allah has not made it compulsory for you to do a thing on which you have no power or control.” This saddened the Prophet.
One Ansari said: “O Messenger of Allah! Spend and be not afraid of the straitened circumstances imposed by Allah.” The Prophet smiled and his face shone resplendently. He said: “I have been commanded to do this only.”
He was good-looking, decent, humble and soft hearted. He was not a narrow-minded and a hard person. Quarrelling
was not his habit. He never spoke obscene words. To condemn others or to praise some one excessively was beyond the
pale of his character. He expressed indifference towards unnecessary things, but he was never given to pessimism.
Jarir bin Abdullah says: “Since the time I became a Muslim, the Prophet did not prevent me from entering (the house); whenever he looked at me, he smiled.”
invalid persons in the far-flung areas of Medina. He accepted the excuses of the really helpless people.
“They had honoured our companions, therefore I personally want to serve them.”
When Makkah was conquered and the Muslim soldiers entered the city, the Prophet was riding a camel and his head was bowed down in humility, so much so that it appeared that his head was touching a part of the saddle.
He was of a quiet nature. He never talked without necessity. And if anybody talked with a wry face, he used to be indifferent to him and ignored him.
His smile was his laughter. His talk was straight and direct, in which there was no excess. His companions, in his honour and in following him, considered it sufficient to smile in his presence.
His meetings manifested a spirit of tolerance, trusteeship, honesty, virtue and righteousness. Voices were not raised there and no back-biting was allowed therein.
When he walked, it was with a balanced gait. There was neither fright nor haste in his gait, nor was there laziness.
Ibn Abi Hala says: “His silence was on account of tolerance, far-sightedness, estimation and thinking and contemplating.”
Hazrat Ayesha says that he talked in such a way that if anybody wanted to count the words, he could do so.
The world was presented to him with all her allurements and amusements. Victories were won by his armies, but he was indifferent to luxuries and pleasures. He died in such a condition that his armour was pledged to a Jew.