Prof. Dr. Faid Mohammed Said
A vital aspect of the Prophetic mission is the reformation of concepts and correction of perceptions, based on divine standards that often contrast sharply with human, superficial, or hasty measures. This corrective dimension is clearly illustrated in several Prophetic traditions which redefine commonly held values such as strength, bankruptcy, and pleasant scent based on the truth as it stands before God, not as perceived by people.
This article examines three examples from the noble Prophetic guidance, reflecting on their philosophical and educational implications. It highlights how the Prophet ﷺ developed a new consciousness, one grounded in assessing the inner reality rather than outward appearances, focusing on outcomes rather than immediate states, and upholding truth rather than mere impressions.
The Unique Nature of the Muhammadan Message
A defining feature of the Muhammadan message is that it does not simply call people to worship Allah alone; rather, it actively reforms concept, corrects perceptions, and reconstructs the collective mindset of the Ummah upon the foundations of wisdom, justice, and piety.
This approach is part of the “philosophy of reform” brought by the Seal of the Prophets ﷺ, a philosophy evident in his words, affirmations, and guidance.
Ibn al-Qayyim aptly said:
“He ﷺ was the most truthful of people in insight, the soundest in judgement, the most accurate in analogy, and the best guided in path; he does not speak from desire—it is but a revelation revealed.”¹
From this perspective, this paper explores three Hadiths which exemplify how the Prophet ﷺ redefined widespread concepts, overturned prevailing assumptions, refined their meanings, and illuminated them with insight into the unseen and divine wisdom.
1. The Standard of Fragrance and Acceptance: The Example of the Fasting Breath
The Prophet ﷺ said:
“By Him in whose hand is the soul of Muhammad, the smell from the mouth of a fasting person is more pleasant to Allah than the scent of musk.”²
This Hadith redefines the notion of what is deemed “pleasant” or “acceptable.” People are naturally inclined to favour what smells good and dislike unpleasant odours. Yet, the Hadith overturns this superficial perception: the altered breath of a fasting person—though disliked by people due to hunger-induced odour—is beloved to Allah, even more fragrant than musk.
This is a deliberate shift in perspective, emphasising that value lies not in the appearance of things but in their essence. Closeness to Allah is judged beyond material terms—by the sincerity and truth of the action, not its form.
Thus, the Hadith affirms the principle of divine evaluation as opposed to human evaluation, a central tenet in the Islamic worldview:
“Indeed, the most honourable of you in the sight of Allah is the most righteous of you.”
(Qur’an, al-Hujurāt 49:13)
2. The True Bankrupt: Redefining Ultimate Loss
Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said:
“Do you know who the bankrupt is? They said: ‘The bankrupt among us is the one who has neither money nor goods.’ He said: ‘The truly bankrupt of my Ummah is the one who comes on the Day of Judgement with prayer, fasting, and zakah, but has insulted this one, slandered that one, unlawfully consumed another’s wealth, shed this one’s blood, and struck another. He will have to give them from his good deeds, and if his good deeds run out before justice is done, their sins will be taken and cast upon him. Then he will be thrown into the Fire.’”³
This Hadith presents a new concept of bankruptcy, completely different from what is commonly understood. In ordinary language, a bankrupt person is one who has lost money, failed in business, or is unable to repay debts.
However, in the scales of the Hereafter, true bankruptcy is spiritual ruin, even if one appears outwardly rich in good deeds.
This reflects the eloquence of Prophetic speech in unveiling misconceptions and establishing the standard of eternal salvation, not worldly success. Not everyone who prays and fasts will be saved if they are unjust in conduct, morally bankrupt, and infringe on others’ rights.
3. True Strength: Anger and Inner Discipline
Abu Hurairah (may Allah be pleased with him) reported that the Prophet ﷺ said:
“The strong is not the one who overcomes others by force, but the one who controls himself when angry.”⁴
Commonly, a strong person is understood to be one who possesses physical power or can overpower opponents in combat. However, the Prophet ﷺ redefines strength as internal mastery rather than outward domination.
The one who can control their temper, restrain impulsive reactions, and act with wisdom in moments of tension is the strong one in Islam’s view.
This is a call to a culture of psychological discipline and self-mastery, both hallmarks of mature character. Scholars have considered this a cornerstone in nurturing the soul.⁵
Philosophical Foundations: The Divine Standard, Not the Human Standard
Despite their varying topics, these Hadiths share a unifying theme: they introduce a divine metric that overturns prevailing worldly or superficial standards to establish spiritual, intentional, and consequential criteria.
“The matter lies not in what people perceive, but in what Allah weighs.” This is a well-rooted Qur’anic philosophy, as seen in verses such as:
“And never think that Allah is unaware of what the wrongdoers do.” (Ibrahim 14:42)
“On the Day when all secrets will be laid bare.” (al-Tariq 86:9)
The phrase “secrets will be laid bare” means the true essence of the soul will be revealed—not merely its outer image.
Conclusion: Reconstructing Minds, Not Just Behaviours
The Prophet ﷺ came not merely to reform conduct but to reshape minds, values, and perceptions—implanting within the Ummah divine standards that are immune to desire and unaffected by appearances.
This mission remains ongoing. It is the duty of scholars and preachers in every era to redirect people towards truth, freeing minds from illusory norms that give undue authority to wealth, strength, scent, or possessions.
For not everything praised by people is praiseworthy before Allah, nor is everything condemned in this world necessarily blameworthy in the next.
Footnotes:
- Ibn al-Qayyim, Madarij al-Salikin, Vol. 2, p. 438
- Narrated by al-Bukhari (1904) and Muslim (1151)
- Narrated by Muslim (2581)
- Narrated by al-Bukhari (6114) and Muslim (2609)
- See: al-Ghazali, Ihya’ ‘Ulum al-Din, Vol. 3, Book on Breaking Anger, Hatred, and Envy
Skip to content