The Prophet, The Role Model: Fulfilling Commitments (RICC Khutbah)

October 2. 2026 mamdouh.salama@comcast.net The Prophet -The Role Model: Fulfilling Commitments Today’s khutbah continues the one I gave on September 4th. Allah directs us to the Messenger of Allah ﷺ as our model for building character: “Indeed, in the Messenger of Allah you have an excellent example.” [Al-Ahzab, 33:21] When Sayeda Aishah اهنع الله يضر was asked about his character, she gave a profound answer: “His character was the Qur’an.” (Muslim) To follow his example, we must therefore ask: What qualities does the Qur’an call us to develop? The Prophet ﷺ was the finest example of the believer, the muttaqi, the servant of Allah, and the wali of Allah. We can therefore turn to the verses describing the believers, the muttaqun, Allah’s righteous servants, and His awliya. In bringing these descriptions together, I have identified about fifty traits, organized into ten broad categories. One category is Truthfulness and Noble Character, and last time we began with truthfulness in speech. As many of you know, after the prayer, if a young person happens to pray next to me, I often ask him, “What did you learn from the khutbah?” After the last khutbah, I asked a young boy, about eight years old, that question. He answered simply: “I learned that I should always tell the truth.” Alhamdulillah. If that is what remained with him from the khutbah, then the message reached him. Today, insha’Allah, we turn to another trait within the same category: Fulfilling Covenants and Commitments. Last time, we asked whether a person’s words were true when spoken. Today we ask: What happens to a person’s word afterward? A statement is tested when it is spoken. But a commitment is often tested later, when circumstances have changed, when fulfilling it becomes difficult, or when the person 1

who gave his word wishes he had never given it. That is when the strength of our commitment is truly tested. Allah says: “And fulfill the covenant, for the covenant will surely be questioned about.” [Al- Isra’, 17:34] And Allah describes people of understanding: “But only those of understanding pay heed (19) Those who fulfill the covenant of Allah and do not break their commitments.” [Ar-Ra‘d, 13:20] Notice that fulfilling commitments is more than good social conduct. Allah connects it about.” Al-Isra’, 17:34 A promise, therefore, carries a responsibility beyond the moment in which it is made. We may forget the words we spoke, but the responsibility created by those words does not disappear simply because fulfilling them later becomes inconvenient. Let us consider two examples from the life of the Prophet ﷺ. Both show integrity in Fulfilling Covenants and Commitments under pressure. 1. Returning Trusts Despite Persecution Despite years of rejection, boycott, and persecution, the people of Makkah continued to entrust their valuables to the Prophet ﷺ for safekeeping. They rejected his message, yet they trusted him with their wealth. He was al-Amin, the Trustworthy. Consider the circumstances. His opponents had mocked him, persecuted his companions, boycotted him and his family, and ultimately plotted to kill him. Yet when he left Makkah during the Hijrah, he did not treat their hostility as permission to withhold anyone’s property. Instead, he arranged for Ali هنع الله يضر to return the deposits to their owners. Here, truthfulness moves from the tongue to the hand. A person may speak truthfully yet be careless with the property, rights, and responsibilities entrusted to him. The Prophet ﷺ was not divided in this way. The same integrity that governed his words governed what he held in trust. People may disagree with what we say about religion, but they often form their deepest judgment of us from the way we deal with them. So, each of us should ask: Would people who know me trust me with their money? Would they sign a contract with me? Would they leave something valuable in my care? Would they depend upon my word? 2

2. Upholding a Covenant Even with an Enemy The Prophet ﷺ taught truthfulness while recognizing limited exceptions. Asma’ bint Yazid اهنع الله يضر reported that he said: “Lying is not permitted except in three cases: a man speaking to his wife to please her, in order to reconcile between people, and in war.” Jami‘ al-Tirmidhi, 1939 These exceptions are not permission to betray others or deprive them of their rights. War may require concealing plans and movements, but deceiving an enemy about military strategy is not the same as betraying a covenant. The Prophet ﷺ demonstrated this distinction at a critical moment. Hudhayfah ibn al-Yaman هنع الله يضر reported that Quraysh seized him and his father while they were traveling. Quraysh asked whether they intended to join Muhammad ﷺ. They said they were going only to Madinah. Quraysh released them after taking their pledge to return to Madinah and not fight alongside him. But Hudhayfah and his father went to the location of the battle of Badr. When they told the prophet ﷺ what had happened, he said: “Return to Madinah. We will fulfill the covenant made with them, and we will seek Allah’s help against them.” (Muslim, 1787 Consider the circumstances. This was Badr. The Muslims were greatly outnumbered, and here were two more men who could have joined them. The pledge had been demanded by their own enemy. From a purely worldly perspective, ignoring it might have seemed easy to justify. But the Prophet ﷺ sent them back. Notice the combination in his words: fulfilling the covenant and seeking Allah’s help against the enemy. What a remarkable combination. He did not say: “We need every man we can get, so necessity allows us to break our word.” Instead, he fulfilled the covenant and then sought victory from Allah. This teaches us an important principle: We do not seek Allah’s help by disobeying the principles He commanded us to uphold. Concealing military plans is one thing; betraying a covenant is another. Treachery does not become acceptable merely because we call it strategy. 3

A promise does more than describe our intentions; it reveals our character. The Prophet ﷺ said: “The signs of the hypocrite are three: when he speaks, he lies; when he promises, he breaks his promise; and when he is entrusted, he betrays the trust.” Truthfulness is not only about whether my words are factually correct. It is also about whether my word can be trusted. Breaking a promise is therefore more than poor manners: it is a characteristic of hypocrisy. Why? Because when I give someone my word, I create an expectation. Another person may make plans, spend money, give up another opportunity, or place himself in a difficult position because he trusted what I told him. When fulfilling my word becomes inconvenient, do I search for a legitimate solution, or merely for an excuse? And perhaps the hardest question: If the person to whom I gave my word later becomes someone I dislike, does my commitment suddenly lose its value in my eyes? The believer’s character is not measured only when keeping our word is easy. It is measured when keeping our word costs us something. The Prophet ﷺ returned trusts despite persecution and honored a covenant that kept two men from joining him at Badr. If we truly want him to be our uswah hasanah, our excellent example, our words must become something others can safely rely upon. O Allah, spread your mercy upon us, shower us with Your blessings, increase our knowledge, grant us forgiveness, and reward us by the company of Your prophets in the highest place in Heaven, Al-Ferdous Al-Aala. O Allah, forgive our parents and all our friends and relatives who have passed away and make their graves a garden from heaven and grant them the Ferdous Al-Ala. O Allah, heal our sick and grant them full and speedy recovery. O Allah, guide our children, protect them and make them righteous. 4

O Allah grant victory to our brothers and sisters suffering injustice and oppression heal their trauma, protect their helpless, fulfill their needs and grant them peace and prosperity. O Allah, we ask you in this blessed hour with every name you have elected for yourself that none of us leave this gathering, but his pains have been relieved, his worries have been removed, his debts have been paid, his weaknesses have been concealed, his sins have been forgiven, and his needs have been fulfilled, ( 3 3:5 6 5