The Community of the Sahaba | Mufti Abdul Wahab Waheed

Every Student an A-Plus: The Institution of the Prophet ﷺ

In every structure of a classroom, in every setup of a university, in every type of a learning institution, you will have two types of students, in a sense. You will have those students who are just honorable students, who are passing with beautiful marks and are able to get the best of marks in every class of theirs and are able to stand apart and separate from everyone else. And then you always have those students who are just getting through, struggling to pass, struggling to get through, struggling to be able to move on to the next grade.

Regardless of how great the methodology, how great the instructor, how prestigious the institution, regardless of where you go in this world, these two types of students will be present in every classroom. They'll be present in every university. This is the structure of what institutions look like.

The only institution in which every single individual that sat in that class, that was present for a lecture, that was a part of that community, in which every single person was an honorable student — every single person was an A-plus student — this was the community in the institution of the Prophet ﷺ. The student body were the sahabas, the companions of the Prophet, where each and every one of them were unique in their own ways.

Normally in America, the school districts are set up in such a way that students can only go to the districts in which they live in. So it's easier for the teachers and the school to plan for a certain demographic of students. It's easier to understand where they're coming from, their background, their psychology, and then teach them.

The moment you mix and match, it becomes harder for the instructor and the teacher. Imagine a community or a structure in which you had every type of student. You had students from every corner of the world.

We had students coming from Arab, Ajam, Habesha, Yemen — different types of people, from different backgrounds. Not all of them having the cleanest backgrounds. Some of them struggling before they became Muslims. Others for years searching for the truth, like Salman al-Farisi, after an entire journey of looking for the reality of what is the truth, finally finding it in Madinatul Munawwara. So this classroom is not a classroom in which everyone is the same, but rather it would be the complete opposite of that, where everyone was different. Everyone came with baggage. Everyone came with a history and a track record.

However, the classroom environment was such that the moment you entered that classroom, you became unique in your own way.

People Are Mines of Gold and Silver

This is why the Prophet ﷺ, when he was asked, "Who is the most honorable person? Who is the most noble of people?" — he responded by saying it is Yusuf ﷺ, because he was the son of a Prophet, and Ya'qub, who was then the son of a Prophet, and Ishaq, who then was the son of Khalilullah Ibrahim ﷺ. They said, no, no — we're not asking about who the most honorable individual is based on lineage. We're asking about who the most honorable person is based on their qualities and characteristics. The Prophet then responded by saying that the most honorable person is a person who has the most God-consciousness.

They then again responded by saying, we're not asking about that either, because that was already present for us in the Qur'an. We're asking about something different. And then the Prophet said, okay, you're asking about who the greatest people are? He then responds by saying:

(Sahih al-Bukhari, Hadith 3493; Sahih Muslim, Book 45, Hadith 2638)

He says: People are mines, like mines of gold and silver.

Notice that in Arabic, like in English, we have similes and metaphors. Sometimes we use "as," "if," and "like." Other times we don't. The Prophet doesn't say, "People are like mines." He actually says, "People are mines, like mines of gold and silver." What does that mean? That means that the Prophet ﷺ realized that every single individual had enough value to bring to their community. And then, because of his understanding of this, he was able to corral them — he was able to capitalize on their potential. Each and every person felt like their presence in the community was needed for the community to flourish. No one felt as if they were just furniture pieces in the community of the Prophet ﷺ. And hence it was able to just grow.

And this concept could be taken anywhere and it would be successful. They say the best systems are those systems that you are able to compress and expand at choice and at will. When you wish to expand it, it still works. When you wish to compress it, it still works. And this was a system that the Prophet ﷺ institutionalized in regards to how to build communities.

The Lady Who Swept the Masjid

There was a lady in the community of the Prophet ﷺ in Madinatul Munawwara. She was known to be a sweeper of the masjid — the famous story. And it is interesting that in the tradition of hadith, everyone's name is somehow secured and preserved. But this lady's name, for the most part, is unknown. Not because she was unknown in the community, but because of her sincerity — she would only clean the masjid of the Prophet ﷺ at night time, so no one could see her. She would only work to serve the masjid in those times when no one was present.

Ali رضي الله عنه used to say that on the Day of Judgment, when Allah holds us to account and hopefully gives us our reward for our good deeds, he would say: I have complete yaqeen that all of my good deeds that I did in front of people — I believe that Allah has already given me my reward for that in this world, and I will have nothing for it to be given to me in the akhirah, because people have already seen what I've done. He says: the only deeds that I believe I can hope for the reward of in the akhirah are those deeds that nobody saw me doing and nobody knew about.

Umar ibn al-'Aziz rahimahullah's wife — her name was Fatima — she would say that her husband would sneak away at night to perform acts of goodness and to pray to Allah.

If we were to make a list for ourselves of how many sins we have committed or habitually commit that nobody knows about, that list would be quite lengthy, because we're human beings. And on the other side of the paper, if we were to write a list of good deeds that nobody knows about, that list may be fairly short.

So she was known not for her act and what she did publicly, but rather she was known for her sincerity in the community of the Prophet ﷺ. Nonetheless, one day the Prophet ﷺ looks around and he doesn't notice her. And this automatically tells you how present the Prophet ﷺ was in his community — that though this lady was an unknown entity in the broader community, the Prophet ﷺ, being the leader of the community, had a presence of mind for everyone in the community. So when he looked around and didn't see her, he asked, "Where is this lady?"

They said, "Ya Rasulullah, she passed away a few days ago and we performed her janazah and buried her." He said, "You already buried her and had janazah and you never told me?" They said, "Ya Rasulullah, because the sunnah of janazah is to perform it as soon as possible, we did not inform you." He said, "Where is her grave? Tell me where her grave is so I can go there."

And they took him to the grave of this woman, this lady who used to sweep the masjid of the Prophet ﷺ. And he stood there, and Abu Musa رضي الله عنه says that they could hear the Prophet ﷺ just crying quietly over her grave. And he then said, "O Allah, please forgive her and be pleased with her the way that she pleased us and the way that she served us."

This was his presence of mind — that he understood that people are mines, like mines of gold and silver. No one was treated based upon where they came from, but rather were treated because of the fact that they were now present in this community. And the fact that you're here is enough for us to realize who you are and what your value is.

Ibn al-Qayyim's Commentary on the Hadith

Ibn al-Qayyim comments on this hadith and says: Why did the Prophet ﷺ say that people are mines, like mines of gold and silver?

He says, number one: the unique trait of a mine is that you actually cannot benefit from it until you know that it's there. Otherwise it can be there for years, and if no one can identify that there is something there, it will stay there and no one will be able to benefit from it — like how for years in our countries there was oil and no one knew about it, so it was just sitting there. So number one, we have to identify that we have value. Every member of the community has value, because that's what a mine is. We are not mines of gold and silver — we are mines of honesty, integrity, truthfulness, love, compassion, worship, and service. But we are mines.

And number two: after identifying that there is something valuable here, there is a second step, which is to extract it. And sometimes that process of extraction is fairly difficult. It takes time. But after all of that, that entire process that takes place, something valuable comes from it. Similarly, the Prophet is saying that humans are like mines, but like any other mine, it takes time to extract the valuable assets. So similarly for human beings, it takes time for us to undergo a process — and that process is to serve the Deen of Allah, populate the masajids, serve our families to the best of our abilities, serve our communities — and then we do have value.

And then the Prophet ends by saying:

That the best of them in Jahiliyyah will also be the best of them in Islam. That Islam did not come to depreciate the value of anyone. Islam did not come to take away the personality and the skill set that Allah has given us. Rather, Islam came to take these people who were very talented but had the wrong avenue and process to use their talent, and it just tailored them towards the process that could please Allah. Islam does not depreciate our value — it adds value to us.

Allocated Seating: The Test in Makkah

There were times in Makkah where the different proposals from the community — amongst them, as you will read in the Tafsir of Surah Al-Kahf — the leaders of Makkah came to the Prophet ﷺ, and as they came to him they said, "Look, we've been going back and forth for a long time and it's not really benefiting anyone, so what if we come to a compromise? We have one request: you have these people in your gatherings who are not at our level."

And this is what breaks the community — the moment we say that the layers of our community are based upon something other than what was found within the paradigm of the sunnah of our Prophet ﷺ. We have layers, but those layers are the same ones the Prophet identified: taqwa, God-consciousness. And the unique aspect of taqwa is that nobody knows who has it. So really, you just can't judge anyone.

Nonetheless, these people came to the Prophet and said, "You have people in your community — they used to be slaves: Suhaib al-Rumi, Bilal, Khabbab, Khubaib. We would prefer that we just sit in the front." This was the extent of their request — allocated seating. We just want these front seats allocated to us. And everyone else in your community who is poor, coming from a background which does not fit with us — we want them to sit in the back.

Request number two: if this is not possible, just give us a different day that we can come visit you. Because we don't want to be seen in the same area as those people. Sounds like segregation in America in the 40s and the 50s, right? Same concept, same idea.

And now the Prophet ﷺ is put to the test. Because he does want Abu Jahl to become Muslim. He does want Umayyah to become Muslim. He does want Ikrimah to become Muslim. He wants these people to become Muslim — not because it's a benefit for him, but because there is a benefit for the Deen. And he sits on it and doesn't respond to them, because he is waiting for Allah's revelation.

And Allah says to him:

O Prophet of Allah, you remain patient and steadfast with those people who are with you from the beginning. Those people, regardless of where they came from — the fact that they were with you, and they remember Allah with you — you stay patient with them. And you don't turn away from them. Then Allah says: Don't even raise your eyes to look at what these people have to offer. Because what they have to offer will come at the compromise of depreciating the value of the people in your community. It will take away from their identity. It will make them feel less. Because you're putting them in the back. So don't even look at what they have to offer, at what different resources they can bring to the table. The fact that you have to compromise your community members and make them feel any less — it is not worth it. Don't even look at them.

Sometimes we say, "It's okay, it was worth it." But what is the definition of being worth it? Is it that we are able to say we have more value in our community? Is it to say that we have more people coming to our masjid? Is that something subjective? Rather, it isn't. What's worth it is that a believer's heart is left preserved. What's worth it is that someone's heart is not broken. That's worth it.

Umar رضي الله عنه, as he was circling the Ka'bah, said: "O Ka'bah, I know you are mighty and very unique. But I remember the Prophet saying, when he was circling the Ka'bah: 'O Ka'bah, how beautiful are you and how majestic are you. But O Ka'bah, the heart of a believer is far more sacred in the eyes of Allah than even you.'" That's worth it.

And that is the type of community that the Prophet ﷺ established in Makkah al-Mukarramah. Therefore, when the people from the outside were able to see the miraculous effect — the charm that he had on these people — they desired for him to come to their community.

Why the Ansar Wanted the Prophet ﷺ

Why would the people of Madinah want the Prophet to come to their community? The Prophet coming to their community meant everyone would wage war upon them. It meant they had to defend the Prophet at every turn of their life — where Usaid ibn Hudair رضي الله عنه said to the Prophet ﷺ, "It will be our lives, not your life, Ya Rasulullah."

Where Sa'd ibn Mu'adh رضي الله عنه, at the time of Badr, when the Prophet ﷺ was asking the companions whether they should engage outside the city or defend from inside — should we go out or should we stay in? All of those sahabas who stood up one by one — Abu Bakr, Umar, Miqdad ibn al-Aswad رضي الله عنه — they were all Muhajir sahabas, and they all stood up and said, "Ya Rasulullah, we should defend from the outside." The Prophet didn't make a decision. Finally, Sa'd ibn Mu'adh stood up and said, "Ya Rasulullah, it looks as if you are waiting for us Ansari sahabas to give you a response." The Prophet ﷺ said, "Yes, I am waiting for you." He said, "Ya Rasulullah, you tell us to run — we will keep running. You tell us to stop — we will stop. You take from our wealth — we will be happy. Rather, what you take from our wealth is more beloved to us than what you leave behind. Take whatever you want."

So why would these people desire for the Prophet to come to their community? It was something they saw in the effect the Prophet had on the people of Makkah, on the sahabas of Makkah. And they asked him, "Please come to Madinah." And then the Prophet's journey to Madinah starts. And from this, we can see how a community was built from the ground up.

Abu Ayyub al-Ansari and the Prophet's Arrival

The Prophet ﷺ enters Madinatul Munawwara as an outsider. He comes from Makkah al-Mukarramah. But the hosts knew their job. The Ansar realized that their responsibility was to make sure the Prophet of Allah was comfortable, at ease, and not struggling with anything.

To that extent, Abu Ayyub al-Ansari رضي الله عنه was the sahabi who gave his home to the Prophet — the first floor he gave to the Prophet, and he took the second floor for himself. One day he came to the Prophet ﷺ and said, "O Rasulullah, my family and I don't feel comfortable that you're on the bottom floor. Because when we walk, we feel as if you are living beneath us — we're walking on top of you. We find that to be very disrespectful. So we would rather you go on the top floor and we stay on the bottom floor." The Prophet ﷺ said to them, "Your thought and the idea you have is very commendable. But I would prefer to be on the bottom floor because people come to visit me, and if you were to be on the bottom floor, it would hassle you. So it's easier if I'm on the bottom floor."

Every minute detail was kept in mind to make the Prophet feel comfortable. Because they knew this man was able to structure their community — not him as an individual, but the concept that he brought to light. The idea that everyone has value. The idea that everyone needs to be protected. The idea that everyone can bring something to the table.

People Are Mines: A Man of Great Honor

Hind ibn Abi Hala رضي الله عنه was one of the family members of Khadijah رضي الله عنها. So after the Prophet ﷺ passed away many years later, Hasan رضي الله عنه, the grandson of the Prophet ﷺ — this is the famous narration found in the Shama'il of Tirmidhi, the characteristics of the Prophet ﷺ — Hasan comes to his family member, his uncle, and says to him, "O my uncle, do me a favor. Describe to me some of the greatest qualities of my grandfather. Tell me what was he like?" Because he was only six or seven years old when the Prophet left this world. "Tell me what made him so special. What made him unique?"

You know, when you ask someone about any of us, you only have one or two outstanding qualities. After the first or second quality — what else? Well, that's the end. There's not much more. But imagine asking about the greatest human being — where do you start? You generally start from the best quality. And if they ask more, then you give more.

So asking about the Prophet is very difficult. And he starts off by saying that the Prophet of Allah ﷺ was a man of great honor by his default state, and he was also a man who was able to give other people honor. He was a person of reverence, and the people around him were also now revered because of how the Prophet made them feel. Everyone felt that they were special, even though they may have been ordinary people.

Bilal: From Under a Rock to Atop the Ka'bah

The Prophet took Bilal رضي الله عنه from being persecuted under a rock in Makkah al-Mukarramah, and a time came much later where he was now calling the Adhan from the top of the Ka'bah. The person is the same. His ethnicity is the same. His skill set is the same. His background is the same. But the fact that he was able to spend time with the Prophet — the Prophet was able to identify what this person could be used for in the community. He gave him value. And now he became the Mu'adhin of the Prophet ﷺ.

Abu Dharr al-Ghaffari and Bilal: A Lesson in Humility and Forgiveness

One day, Abu Dharr al-Ghaffari رضي الله عنه and Bilal got into a small tussle, got into an argument — like brothers do. Abu Dharr al-Ghaffari, before Islam, had a wild past. The tribe of Ghaffar was known to be the strongest highway robbers — they were known to be just wild. So in his argument, he threw a low blow. And his low blow was, "You are a son of a black woman." And it was extremely low, because it was something which the Prophet had worked years to remove.

Abu Dharr al-Ghaffari رضي الله عنه came to the Prophet ﷺ and told him what he had said. The Prophet of Allah didn't say, "Oh well, you know, it's okay — grow thick skin." No, no, no, no. When it comes to our words — you know, every action in life has a mother component, the most important nucleus of it. What is it? Niyyah, right? Since we're kids we've been taught: niyyah, niyyah, niyyah — intention, intention, purify your intention. In every worship, intention is the most integral aspect for the act to be accepted.

Except in dealings with people. When we're dealing with people, our intention actually takes a backseat. It's not what we intended to say that takes the front row seat, but rather what that person felt is what's actually happening. So a person can say, "I never intended to hurt you." Your intention is secondary. The primary source of what you will receive — as in reward or sin — is based upon how that person feels. If that person feels hurt, then regardless of what your intention is, that happened. And that person is now liable and responsible, and you are responsible to seek forgiveness.

A lot of times, especially among us, we say, "This was not my intention." But you hurt the person. So you are responsible for that. Your intention now takes a backseat.

So Abu Dharr al-Ghaffari hurt Bilal, and Bilal was actually hurt by it. So the Prophet ﷺ said to Abu Dharr, "Ask him for forgiveness." Abu Dharr says, "Ya Rasulullah, I was already coming to ask him." And as he came, Abu Dharr al-Ghaffari put his face on the dirt, on the ground. And these were people who had clean hearts, so that even their mistakes were lessons for us. And this is our belief regarding the Sahabas — even their mistakes are a way for us to understand our Deen.

He made a mistake. But look at his humility. A lot of times we say, "We recognize our mistake." But recognition in itself is not commendable. Recognition is a start of a process. If a person recognizes their mistake but doesn't change, that doesn't mean anything. Because the Jews recognized the reality of the Prophet in Madinah better than they recognized their own children. But they did not become Muslim. So recognition can either lead to change or it can lead to arrogance — it can lead to both, depending on how we react to it.

So a lot of times we say, "I recognize it." Recognition is a start. Now we humble ourselves. Like the brothers of Yusuf — when they came to Yusuf ﷺ, at the end of the entire story, when they sought forgiveness, they did not simply say, "I'm sorry." They didn't even just say, "We were wrong." They humbled themselves and said, "Brother, you are much better than us, and you are miles ahead of us."

"And we were indeed in the wrong." You know, a lot of times in arguments we're able to say, "Yeah, you're right." But very rarely are we able to say, "You're right — I am wrong." That's very difficult to say. We can say, "Yeah, you're right too." But Yusuf's brothers said, "You are right, we are wrong." And hence they were forgiven for their atrocious act.

So Abu Dharr put his face on the ground and said to Bilal, "I will not leave from this spot until you put your foot on my face." — the lowest part of your body on the most honorable part of my body. Bilal said, "I'm not doing it." He said, "Look, I already made an oath — you have to do it." So for the sake of fulfilling his oath, Bilal just put it close enough and said, "That's it." And then he forgave him.

This is why aqalluha takalluf — they had very few formalities. They had clean hearts with each other. So it was easy to get through these difficulties. And when the heart has some form of crookedness, small issues become large issues.

So this concept of Bilal becoming who he was, was the Prophet's doing of letting these people recognize the value that they have in their community.

The First Hadith in Madinah: A Constitution for Community

When the Prophet ﷺ came to Madinatul Munawwara, the first hadith that he spoke and recited to his people in Madinah — and there's so much value in understanding where it was said and when it was said, because just as the Qur'an has a background of revelation (sha'n al-nuzul), there is also context for when the Prophet ﷺ said a hadith — the Prophet ﷺ enters into Madinah, and the first hadith he recites to his companions is:

(Sunan Ibn Majah, Hadith 1334; Jami' al-Tirmidhi, Hadith 2485)

He pretty much set the constitution of how to have a thriving community.

First: Spread Peace — أَفْشُوا السَّلَامَ

Number one, he said: Afshu al-salam — spread peace. Contrary to the general understanding of it, this is not simply to spread salam. It's to spread peace. Because spreading salam is one aspect of peace, but truly spreading love in the community and doing it with a sense of creativity. I always say to my students: we are very creative on how we can irritate people. We need to be creative on how we can be kind to people. Be creative with it.

The Prophet ﷺ said:

(Jami' al-Tirmidhi, Shama'il al-Muhammadiyyah, Hadith 224)

"I never saw the Prophet ﷺ in my entire time in Madinah, except that he was smiling."

Imam Suyuti rahimahullah comments on this and says: generally a person smiles because they are experiencing a sense of happiness. But he says, if you look at the Prophet's life — if you just uncover and tear apart all the barriers between us and him as a Prophet and look at him as a human being — he was not a happy person in the conventional sense. How can a person be happy if he lost six of his seven children in his own lifetime? How can a person be happy having been born without a father, losing his mother at the age of four, then losing his grandfather, then losing his wife, then losing his uncle? He was a person who was content. So he comments on this hadith and says that he was not smiling simply because he was happy. He was smiling because he understood how much that smile meant to people, and how much value people were able to experience from his smile and from his presence — that he was able to swallow whatever he was dealing with, so people could feel like they were getting something from the Prophet ﷺ.

So spread peace in the community at every level — upon people whom you know and those you don't know. And this was the community of the Prophet ﷺ — that everyone felt welcomed. If anyone was hurt, the Prophet ﷺ took that personally.

A mother or a father — if their child is hurt, the child can apologize, the child can accept the apology, but the father and mother still take it personal. And this is why we should be the opposite of both extremes. We should be wary of doing it to other people's children, and be comfortable and okay if someone does it to our own children. We live in a hypersensitive society. So we should not be hypersensitive, but we should be wary that others may be. Because of that, we are creative in the way that we speak to them.

Second: Feed People — أَطْعِمُوا الطَّعَامَ

The second part is: At'imu al-ta'am — being people who are generally just generous with everything: generous with time, generous with food, generous with whatever resources that Allah has given us. It is very interesting, because the wording of a hadith is not coincidental — it is very intentional. He doesn't say, "Give food." He says, at'imu al-ta'am — which means to present the food and make sure someone eats it. One is to give you a gift card and say go buy coffee. The other is to bring the coffee to the person. So at'imu al-ta'am means you go through every process of presenting it so the person feels comfortable in consuming it — meaning you make it known, whatever resource you're giving to someone, that it is there for them to benefit from.

Third: Pray at Night — وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامٌ

And at the end he says: Wa sallu bil-layl wa al-nasu niyam — pray at night when people are sleeping. In other words, the spirituality aspect kicks in. That if we just have good character and no spirituality, that good character can benefit us in this dunya but not in the akhirah. Even our good character needs to be intentional — that is also to please Allah.

A lot of times people will say, "What's the point of becoming religious? Because religious people have the worst character." Does that happen? At times it does. This person looks pious, but he's the worst when it comes to talking to children and dealing with people. That's true. But I respond to that by saying: this person doesn't have bad character because he's religious. It's despite the fact that he comes to the masjid that he's still like that. It's not like he grew his beard and then became a bad person. Despite the fact that he became quote-unquote religious, he's like that. It's not due to it.

And there is a separation between character and worship. Character and worship have separate compartments. Both of them need to be filled to the right level in order for us to earn Jannah. One cannot compensate for the other. However, one can definitely help motivate us towards the other. And this is what good character helps.

The Giving Hand and Closing Reflection

To wrap it all up: the Prophet ﷺ, when he entered Madinatul Munawwara, set this city on the foundation of: A — spreading peace and love, and B — being able to serve one another based on their needs. No one had to ask. You could just tell that if someone is experiencing something, let me see how I can help them. And from this, there was also a sense of spirituality which kept Allah as the motive and kept the Akhirah as the motive.

And therefore there was no other incentive in their character other than Allah. A lot of times, we are able to be kind to each other, able to work with one another for other incentives — for work, for business, for proposals, for other things. We know how to be kind. We just choose when to use it. These people, since they had no other incentive except Allah, they were able to be kind without hoping for anything in return.

Since the beginning of time, human beings were made to be givers, not receivers. And therefore Allah gave us — the Prophet ﷺ gave us — the clear instruction:

(Sahih al-Bukhari, Hadith 1429; Sahih Muslim, Book 12, Hadith 1033)

That the hand that is above is far greater than the hand that is below. Meaning that we should be giving in time, energy, and love.

Hasan al-Basri رحمه الله, when he would give someone something — and this is so beautiful, being creative on how we can make people feel good — when he would give someone something, he would put his hand lower, and the person would take from the top. And they would ask him, "Why do you give like this? Why don't you give the way normal people give?" And he said, "Because I don't want that person to think that I am better than them. Because the Prophet said that the hand that is above is better than the hand that is below. So I would rather they feel comfortable taking whatever I give them."

So may Allah allow this community and all the communities in America to be founded on these same concepts — of making everyone feel valuable, making everyone feel comfortable, making everyone feel welcome, with a sense of spirituality as the Prophet ﷺ demonstrated in Madinatul Munawwara — where everyone felt like they had a presence in that community, to the extent that when a person came and became Muslim, they already felt like the Prophet loved them more than anyone else. Not because they spent more time with him, not because they learned more from him, but because of how the Prophet responded to them.

And our responsibility at every level — for our own family and children, number one:

Number one, our own family and children — and by extension, the rest of the community as well. Our responsibility is to also make the community grow upon these same fundamentals, because the blueprint has already been laid, and it has worked. They say, don't fix what's not broken. This blueprint worked in Madinatul Munawwara, and it worked wherever the Sahabas went. If this blueprint is placed within any system, it will also have similar effects and similar outcomes.

May Allah allow our community to become like this, and allow us to internalize and externalize those qualities of the Prophet ﷺ, so that people can feel benefit, people can feel loved, people can feel valued, and therefore give back to the community in every way possible. JazakAllah khair.