Adab al-Mufrad

Benefits and Issues:
➊ The people most deserving of a person’s invitation, preaching, and goodwill are his own relatives and close kin. They should be the first to be taught the lesson of tawhid (monotheism). The method of reform is that it should begin with oneself, and then the reform of one’s relatives and close kin should be undertaken. This method of invitation is the most effective and long-lasting.

➋ The relatives and close kin of those in power generally consider themselves above the law. The Messenger of Allah (sallallahu alayhi wa sallam) was first commanded to refute this mentality: that in the religion of Islam, mere kinship has no standing. Yes, if someone, along with being related to the Messenger of Allah (sallallahu alayhi wa sallam), adheres to the religion of Islam, then he certainly attains a degree of honor and status. With Allah, it is faith (iman) and piety (taqwa) that are given importance, not kinship. The Prophetic statement is:
((إِنَّ اَکْرَمَکُمْ عِنْدَ اللّٰهِ أَتْقَاکُمْ))
“Indeed, the most honorable of you in the sight of Allah is the most pious among you.”
In one hadith, the Messenger of Allah (sallallahu alayhi wa sallam) declared the basis of his kinship to be piety. It is narrated from Sayyiduna Mu’adh ibn Jabal (radi Allahu anhu) that when the Messenger of Allah (sallallahu alayhi wa sallam) sent him to Yemen, he went out of the city to bid him farewell and gave him advice. Then he turned and said:
((إِنَّ أَهْلَ بَیْتِی هٰؤُلاءِ یَرَوْنَ أَنَّهُمْ أَوْلَي النَّاسِ بِیْ وَلَیْسَ کَذٰلِكَ اِنَّ أَوْلِیَائِي مِنْکُمْ الْمُتَّقُوْنَ مَنْ کَانُوْا حَیْثُ کَانُوْا....)) (Musnad Ahmad: 5/235, its chain is authentic)
“My family thinks that they are the closest and most connected to me, but it is not so. My close ones and friends among you are the pious, whoever they may be and wherever they may be….”

➌ For invitation (da’wah), one should adopt an appropriate and customary method, and abandon those customary practices that are un-Islamic, just as the Messenger of Allah (sallallahu alayhi wa sallam) gathered his family members, which was the customary way to convey one’s message, but he abandoned the un-Islamic custom from the time of ignorance (jahiliyyah) of calling out naked from a high place or lighting a fire on a high place to gather people. From this, it is understood that we are obligated to invite within permissible limits. We are not obligated to spread the religion by committing what is forbidden.

➍ For introduction and identification, it is permissible to ascribe oneself to one’s tribe or a prominent ancestor, and this does not fall under the category of tribalism (‘asabiyyah).

➎ The greatest success for a person is that he is saved from the fire of Hell, and for this, faith (iman) and righteous deeds (a‘mal salihah) are necessary. Kinship has no role in achieving this goal.

➏ Those who hold the belief that the Prophet of Allah (sallallahu alayhi wa sallam) and other pious elders can save whomever they wish—this hadith refutes their false belief. Even the Prophets and Messengers will not be able to intercede without Allah’s permission, as is clearly stated in Ayat al-Kursi.

As for the kinship of the Prophet (sallallahu alayhi wa sallam), he said that he would maintain it and uphold the ties of kinship, but in the Hereafter, kinship will only be of benefit if there is faith.

➐ The mention of Sayyidah Fatimah (radi Allahu anha) to the exclusion of the other daughters was because, being the youngest, she was more beloved and cherished. This does not mean that the Prophet (sallallahu alayhi wa sallam) had only one daughter. Besides Sayyidah Fatimah (radi Allahu anha), the Prophet (sallallahu alayhi wa sallam) had three other daughters: Sayyidah Zaynab, Sayyidah Ruqayyah, and Sayyidah Umm Kulthum (radi Allahu anhunna).

Their mention is found not only in the books of Ahl al-Sunnah but also in the books of the Shia.