His Character & Features

A Comprehensive And Eternal Model

The messenger of God was the last and the greatest of all the prophets sent to provide guidance to all classes, ranks and grades in every age, time and clime. The comprehensiveness of the Prophet's character summed up graphically by Syed Sulaiman Nadwi in 'Muhammad, The Ideal Prophet', would be a fitting epilogue to this section dealing with the character of the Prophet. Syed Sulaiman Nadwi writes:

"A model which can serve for every class of the people acting under different circumstances and states of human emotions will be found in the life of Muhammad (peace be upon him). If you are rich, there is the example of the tradesman of Mecca and the master of Bahrain's treasure; if you are poor, you can follow the internees of Sh'eb Abi Talib and the emigree of Medina; if you are a king, watch the actions of the Ruler of Arabia; if you are a vassal, take a look at the man enduring hardships imposed by the Quraish of Mecca; if you are a conqueror, lay your eyes on the victor of Badr and Hunayn; if you have suffered a defeat, take a lesson from the one discomfited at Uhad; if you are a teacher, learn from the holy mentor of the school of Suffah, if you are a student, look at the learner who sat before Gabriel; if you are a sermoner, direct your eyes to the discourser delivering lectures in the mosque of Medina; if you are charged to preach the gospel of truth and mercy to your persecutors, observe the helpless preacher explaining the message of God to the pagans of Mecca; if you have brought your enemy to his knees, look at the conqueror of Mecca; if you want to administer your lands and properties, discover how the lands and groves of Bani an-Nadir, Khaybar and Fadak were managed; if you are an orphan, do not forget the child of Amina and 'Abdullah left to tender mercy of Halima; if you are young, see the character of Mecca's shepherd; if you have a traveling business, cast a glance at the leader of the caravan under way to Busra; if you are judge or arbiter, look at the umpire entering the holy sanctuary before the peep of dawn and installing Hajr Aswad in the Ka'ba, or the justice of peace in whose eyes the poor and rich were alike; if you are a husband, study the behaviour of the husband of Khadijh and 'Aisha; if you are a father , go through the biography of Fatimah's father and grandfather of Hasan and Hussein; in short, whoever and whatever you may be, you would find a shining example in the life of the Prophet to illuminate your behaviour. If you have the life of the Prophet before you, you can find the examples of all the prophets, Noah and Abraham, John and Jonah and Moses and Jesus. If the life and character of each prophet of God were deemed to be a shop selling the wares of one commodity, that of Muhammad (peace be upon him) would verily be a variety store where goods of every description can be had to suit the tastes and needs of all.1

Footnotes:

1. Muhammad, The Ideal Prophet, pp. 89-90

Mercy And Compassion

God’s Messenger was the kindliest of men just as he excelled all others in courage and valour. Being extremely kindhearted, his eyes brimmed with tears at the slightest sign of inhumanity. Shaddad B. Aus reports the Apostle as saying, “God has commanded you to show kindness to everyone, so if you have to kill, kill nicely, and if you slaughter an animal, slaughter it gently. If anyone of you has to slay an animal, he should sharpen the blade first and treat the animal well.1

Ibn ‘Abbas relates that a man threw a goat on its side and then started sharpening his knife. When the Prophet saw him he said, “Do you want to kill it twice? Why did you not sharpen the knife before throwing it on the ground?”

The Apostle forbade his companions to keep the dumb creatures hungry or thirsty, to disturb or to overburden them. He commanded that kindliness and putting them at ease were meritorious acts tending to bring man nearer to God.

Abu Huraira reports the Prophet as saying, “A traveler who was a thirsty saw a well in the way. He got inside the well and when he came out he saw a dog licking mud because of thirst. The man bethought himself that the dog should be as thirsty as he was and so he got into the well again, filled his leather sock with water and carried it out holding with his teeth. And thus he quenched the thirst of the dog. God was pleased with this act of kindness and pardoned his sins. The companions asked, “O Messenger of god, is there recompense in the matter of beasts and wild animals also?” The Prophet replied, “There is recompense in regard to every creature that has living heart.”2

‘Abdullah B. ‘Umar told that the Prophet said, “A woman was cast away into the hell only because she had denied food and water to her cat and refused to set it free so that the cat might satisfy its hunger by taking worms and insects.3

Suhayl B. ar-Rab’i B. ‘Amr states that the Apostle of God came across a camel so famished that its belly had shrinked to its back. He said, “Fear God in the matter of these dumb creatures. If you ride them, ride when they are healthy and if you eat them, eat them when they are in a good condition.”4

‘Abdullah B. J’afar narrated the incident that once the Prophet entered the enclosure of an Ansari where there was a camel which started groaning on catching sight of the Prophet, tears running down its eyes. The Prophet went near it, patted on its hump and face, which set it at ease. Then the Apostle asked who its owner was. The Ansari young men came and said; “O Messenger of God, it's belong to me.” The Prophet said to him, “Do you not fear God in the matter of this beast although he has made you its owner? It complained to me that you bore hard upon it and always kept it at work.”5

Abu Huraira quoted the Apostle as saying, “when you travel in a fertile country do not deny the camels their due from the ground, and when you travel in a land barren and dry, cover it with speed. When you encamp at night keep away from the roads, for they are where the beast pass and are the resorts of the insects at night.”6

Ibn Mas’ud reports, “while we were on a journey with God’s Messenger, he went a short distance from where we had encamped. There we saw a small bird with two of its bridling and caught them. The bird was fluttering when the Prophet came back and so he asked us to return the chicks. There we also saw an anthill and burn it out. When the Prophet saw he asked, ‘who has burnt it? When we informed him that we had done it, he said, ‘only the Lord of fire has the right to punish with fire.”7

The Prophet strongly enjoined the duty of kind and generous treatment to the slaves, servants and the labour engaged for manual work. Jabir relates the Apostle of God as saying, “feed them with the food which you eat, clothe them with such clothing as you wear and do not cause trouble to God’s creatures.”8 The Apostle is further stated to have said, “Those whom God has made your dependents are your brothers, servants and helpmates. Anybody whose brother as been made subservient to him ought to feed him wit the food he eats and clothe Him with clothes he wears, command him not to do that which he is unable to do and if it becomes necessary to do so then he should help him in doing the job.”9

'Abdullah B. 'Umar says that once a nomadic Arab came and asked the Prophet, "How many times should I pardon my servant in a day?" the Prophet replied, "Seventy times."10 He also quotes the Apostle as saying; "Pay the wages of a laborer before his sweat dries up."11

Footnotes:

1. Muslim, Kitab uz Zabh
2. Bukhari and Muslim
3. Nawawi on the authority of Muslim
4. Abu Dawud
5. Ibid
6. Muslim
7. Abu Dawud, Kitab ul Jihad
8. Al Adab al Mufrad, p. 38
9. Bukhari and Abu Dawud
10. Tirmidhi and Abu Dawud
11. Ibn Majah

Courage And Shyness

Courage and shyness are often regarded as conflicting traits but the two poised the Prophet’s character in a like manner. Being extremely modest, he blushed like a maiden, as stated by Abu Sa’eed Khudri, if he came across anything shocking or outrageous. On such occasions his countenance changed showing his displeasure.1 such was his coyness that he was even diffident to express anything disagreeable to one’s face and usually asked somebody else to do the job for him. Anas reports that the clothes of a man present in one of his sittings were hued in yellowish colour. Since the Prophet did not like to say anything displeasing to any one, he said to others, when the man had got up leave, “it would have been better if you had told him to give up using yellow color.”2

‘Aisha relates that of the Prophet came to know of a misdeed committed by anybody, he never asked him why he had done it; what he said on such occasions was, ‘What was happened to the people that say or do such a thing?” He deprecated the wrong but never named the wrongdoer.3

As for the dauntless courage and valour of the Prophet of God, the testimony of ‘Ali, the lion of God, is plenty good enough to illustrate the point. He says: “When the battle used to become fierce and he the eyes seemed to be coming out of the sockets, we were wont to look for the Prophet in order to find a refuge behind him. Then, we found none closing up with the enemy as the Prophet. This was it happened in Badr; we were taking shelter behind the Prophet who was then going at the enemy more closely than anyone of us.”4

Anas said, “The Apostle of God was extremely handsome, most generous and the bravest of men. One night when the people in Madina had been in a panic and some went in the direction of the sound they had heard, they were met by the Prophet who had gone in that direction ahead of them, and he was saying, ‘Don’t fear, don’t fear.’ He was then on a bare-backed horse without a saddle belonging to Abu Talha and had a sword slung on his neck. Praising the horse he said, ‘I found it swift and rushing ahead like an ocean.”5

In the battles of Uhud and Hunayn when the Muslims had fallen back and the bravest among them were unable to stand the charge of the enemy, the Apostle of God had stuck to his position, ring his mule, as if nothing had happened, and was calling out, “I am the Prophet without falsehood; aim the son of ‘Abdul Muttalib.”

Footnotes:

1. Bukhari, Kitab ul Manaqib
2. Shama’il Tirmidhi, Chap. Khulq an Nabi
3. Abu Dawud
4. Kitab us Shifa
5. Bukhari, Al Adab al Mufrad, p. 46

Modesty

The Prophet was absolutely unassuming and modest; he hated to put on airs or to make himself conspicuous on any occasion. He did not even like the people to stand up for showing him respect nor he allowed anybody to extol him in the way the followers of other religions had praised their prophets. He was the Messenger and servant of God and he wanted himself to be known by others in a like manner, neither more, nor less. Anas said that no man was dearer to the companions that God’s Messenger, but hey never stood up on seeing him for they knew his dislike for that.1

Once the Prophet was addressed as the “Best of Creation.” He promptly replied, “that was the position enjoyed by Ibrahim.2

‘Umar reported the Prophet as saying, “Do not exalt me as the Christians have exalted Jesus son of Mary. I am just His servant, so call me God’s servant and Messenger.”3

‘Abdullah B. Abi Aufa reports: “The Apostle of God never disdained to go with the slave or a widow to accomplish their tasks.”4 Anas says that any slave-girl or maidservant of Medina could hold the Prophet by hand and say whatever she liked or take him to the place she desired.5

When ‘Adiy B. Hatim came to see the Apostle, he called him inside his house. A maidservant brought a cushion to rest on but the Prophet placed it between him and ‘Aidiy and sat down on the floor. ‘Adiy later said that he then immediately realized that the Prophet was not a king.6

Anas reported that the Apostle of God used to visit the sick, attend funerals, ride on a donkey and accept a slave’s invitation for a meal.7

Jabir states that the Prophet used to slow down his pace for the sake of the weak and also prayed for them.8

Anas said: the Prophet accepted an invitation even if he was presented a barley brad soup whose taste had changed.”9 he also reports the Prophet as saying, “I am God’s servant, I eat like a servant and sit like a servant.”10

‘Abdullah B. ‘Amr B. al-‘As says: “once when the Messenger of God came to my house, I gave him a cushion filled with bark, but he sat down on the floor placing the cushion between me and him.”11

The Apostle used to tidy up his house, tether the camels, feed animals, take food with his servants, and help them in kneading flour and bringing provisions from the market.12

Footnotes:

1. Tirmidhi, Musnad Ahmad, Vol. III, p. 132
2. Muslim, Kitab ul Fadail
3. Bukhari, Kitab ul Anbiya
4. Baihaqi
5. Musnad Ahmad, Vol. III, pp. 189 215, Jam'a ul Fawa'id, Kitab ul Manaqib.
6. Zad al Ma'ad Vol. I, p. 43.
7. Shama'il Tirmidhi.
8. Al-Targhib wal Tarhib
9. Shama'il Tirmidhi, Musnad Ahmad, Vol. III, pp. 21 l 289.
10. Kitab us Shifa, p. 101
11. Al-Adab al-Mufrad, p. 172
12. Kitab us Shifa, p. 101

Midlness, Courtesy And Forberance

In his good manners, gentleness, cordiality, sympathy and forbearance the messenger of God has left a perpetual and living example of noble behavior for the entire humanity. To tell the truth, he stood on such an exalted plane of graceful and polite deportment that has paid him glowing compliment in the Qur’an.

“And verily thou art of a high and noble disposition.”(Qur’an 68:4)

The Apostle once told the companions, “god has Himself disciplined me and disciplined in the best manner.”

Jabir reported the Apostle as saying; “God has raised me for the completion of moral virtues and seemly behavior.”1

When Aisha was questioned about the character of the Prophet, she replied, “Qur’an was his character.”2

Indeed, such were his tolerance and forbearance, sympathy, graciousness and large heartedness that even the painters of soul with gift of speech would seldom find words adequate to catch his likeness. Had the accounts about him not been handed down with the greatest caution by the most trustworthy narrators, it would have been difficult for one to accept them. But all these accounts have been transmitted through different sources and channels so corroborate one another that in their genuineness and authenticity they form a class by themselves in the entire continuous and methodical records of public events. There is, thus, not the least doubt that every unbiased student of these records will come to the conclusion that never has there existed a history document, which was more firmly based on facts or better authenticated by external and internal evidence than the Traditions of the Prophet, which represent the climax of the science of history.

A few incidents given here illustrate the Prophet’s tenderness and mercy towards the people.

Clemency of the merciful Apostle of God made no distinction between a friend and a foe. ‘Abdullah B. Ubayy was the leader of hypocrites whose revengeful attitude had always created difficulties for the Prophet. But, when he died and he had been placed in his grave, the Apostle of God arrived and asked him to be taken out. He then place him on his knees, blew some of his saliva over him, and cloth him with his shirt.3

Anas report: “Once when I was walking with the Prophet who was wearing a Najrani cloak with a coarse fringe, a nomadic Arab met him and gave his cloak a violet tug. I saw that the man’s tug had left a mark on the neck of God’s Apostle. The nomad said, “Command that I be given some of the God’s property you have, Muhammad (peace be upon him).’ The Apostle turned around to him and laughed, and then ordered that he should be given something.”4

Zayd B. S’ana came to the Prophet and demanded payment of the money owned by the Prophet. Then he violently pulled the Prophet’s cloak from his shoulder, caught hold of it and addressed him rudely, saying, “You son of Abdul Muttalib are dilly-dallying.” Umar rebuked and reproached him but Prophet kept smiling and said to Umar, “This man was entitled to a better treatment from, you ought to have advised me to repay the loan promptly and asked him to make his demand politely.” Then, turning to Zayd, the Prophet said, “There are still three days to go for the appointed time for repayment.” At the same time he asked ‘Umar to repay the loan and give Zayd twenty S’as more so as to compensate him for his threatening attitude towards Zayd. The gracious and obliging behavior of the God’s Apostle caused Zayd to embraced Islam.5

Anas relates that once a band of eighty armed men of Mecca suddenly appeared at Wadi Tan’yeem with the intention of making a sudden attack on the Apostle spared their lives.6

Relating an incident when Jabir went with the Apostle of God on an expedition, he says, “at mid-day the time for siesta came during the journey. The valley was full of thorny bushes. The Apostle of God went to take rest under a acacia tree on which he hung his sword. We also dispersed to take a break under different trees. All of a sudden the Prophet called us and we saw that a nomadic Arab was sitting by his side. When we went to him said, ‘I was sleeping when this man came and unsheathed my sword against me, and he was asking me: ‘Who can now protect you from me?” I replied, ‘Allah’, and he sheathed the sword. Then he sat down and now he is before you.” it is related that God’s Apostle did not exact any vengeance from the nomad.7

Every companion of the Prophet was sufficient forbearing to throw the most godly soul into shade but the long-suffering patience of God’s Messenger rose above the patience of all of them. He was their kindhearted teacher and mentor and guide from whom all drew inspiration. An incident related by Abu Huraira illustrated the breadth and bigness of the Apostle’s heart. Once a Bedouin passed urine in the holy Mosque. The companions jumped at him and grabbed, “Let him alone. Pour a bucket or two of water over what he has passed, for you have been sent to make things easy and not make things difficult.”8

Another companion, Mu’awiyah B. Al-Hakam reports, “I sneezed while praying along with the Apostle of God and said: ‘God have mercy on you!’ The people around stared down at me, so I said, ‘Woe is me! What do you mean by looking askance at me?’ they began to strike their hands on their thighs. Now I understood that they wanted me to silent and I kept quite. When the Apostle of God finished his prayer – for whom I would give my father and mother as ransom as no teacher better than him I have seen before or after; for, by God he neither rebuked, nor beat, nor reviled me - he simply said to me, ‘No talk is fitting during the prayer, for it consist only of the glorification of God, declaration of His greatness and recitation of the Qur’an.”9

Anas has also related many instance of the Prophet’s leniency, sympathy and noble mindedness. He says that God’s Apostle was too generous and kind. If anybody in need approached him for anything, he gave it to him or at least made a promise for the same. Once, when the Apostle had taken his place to lead the prayer, a desert Arab stepped forward and holding his cloak said, “I stand in need but I fear lest I should forget it.” the Prophet went with hem and prayed after he had satisfied him.

Speaking of the indulgent and long-suffering nature of the Apostle Anas has cited certain instance of the time when he was a young lad. He says, “I served the Prophet of God for ten years but he never blamed me for doing or not doing anything.”10

Su’ad B. ‘Umar called upon the Prophet when, as he says, his own cloak bore some makers of a scent mixed with saffron. The Prophet exclaimed, “Saffron! Saffron! Lay off! Lay off! And hit me with a stick on my stomach, which caused me a little pain. Su’ad said. “O Apostle of God, now I have a right to make requital.” The prophet at once bared his belly and said, “Have your revenge.”11

Footnotes:

1. Sharh us Sunnah and Mishkat ul Masazh, p. 514.
2. Muslim
3. Abdullah b. Ubbay died in 9 A. H., after his return from Tabuk. Ar Zurqani, Vol. III, pp. 112 13; Bukhari.
4. Bukhari, Kitab ul-Jihad, Musnad Ahmad, Vol. III, p. 153.
5. Ahmad, Vol. III, p. 153
6. Muslim, Mitab ul-Jihad
7. Bukhari, Kitab ul Maghazi
8. Bukhari, Kitab ul-Wudu
9. Muslim
10. Muslim, Kitab ul Fada’il
11. Kitab us Shifa. Sua'd demanded to even the score out of love so that he may kiss the Prophet's belly and not to return blow for blow.

Instinctive Sublimeness

Great was the responsibility lying on the Apostle; publication of God’s truth in its purity, inviting the people to betake the path of truth and virtue, guarding and guiding the nascent Islamic community and the cares and anxieties for the suffering humanity were the charges heavier than flesh and blood can bear. It between all these worries, stresses and strains we find the most sublime instincts of grace and goodness reflecting his worthiness and excellence of heart. In spite of his dauntless spirit of resolution and singleness of purpose which have always been the distinguishing features of the prophets, the Apostle of God could never forget those faithful friends and companions who had accepted his mission in its initial stages and made the supreme sacrifice of laying down their lives in the battle of Uhud. He always used to talk about them, invoked divine blessings for them and not an often paid a visit to them.

Such was this immortal love, with an element of the transcendent in it, that it had gone beyond the flesh and blood and penetrated the inanimate hills and stones and ravings where these brilliant spectacles of noble love and sacrifice have been enacted. His companions relate that they heard him saying. “This is the hill that loves me and I love it.”1 Abi Humayd reports that he accompanied the Apostle while returning from Tabuk. When they came near Madina, the Prophet of God said, “This is Taba2 and this the hill which loves me and I love it.”3

‘Uqba tells that God’s Messenger went to the martyrs of the Uhud and prayed for their salvation. Jabir B. Abdullah relates that when the martyrs of the Uhud were once mentioned to the Prophet he said, “I swear to God that I would have liked to be sleeping with these martyrs by the side of this hill.”

The Apostle had borne with equanimity the shock of Hamza’s death, which had been his loving uncle as well as foster brother and had parted with his life fighting valiantly for the cause of Islam. He had also remained calm and composed on what had been done with Hamza’s dead body. But when he passed by the houses of Bani Abdul Ashhal while returning to Madina, he heard the lamentations over dead. Overcome with the grief for the departed comrade, his eyes gave way to tears and he said, “but there are no women to mourn over Hamza!”4

But these instincts and emotions, howsoever noble and sublime and overflowing with the milk of human kindness, were never allowed by the Apostle of God to entrammels his mission or to disrupt the divine injunctions. Historians and biographers of the Prophet relate that when Said B. Muadh and Usayd B. Hudayr came back to the settlement of Bani Abdul Ashhal, they ordered their women to grid themselves and go and weep for Hamza. They did as they had been told and when the Apostle came he found them weeping at the door of his mosque. Bt he told them, “May God have mercy on you, go back; your presence has been enough for my consolation.” It has been narrated by another companion that on seeing the women the Apostle asked, “What is it?” When he was told that the Ansar had sent their women to weep over Hamza, he invoked God’s mercy for the Ansar and pair compliments to them for their love to him but also added, “I did not mean that. I do not like lamentation over dead. Thereafter the Apostle forbade mourning for the dead.5

An occasion still more poignant it was when Wahshi, the slayer of Hamza, called upon the Apostle of God, the conquest of Mecca by the Muslims was deemed by the enemies of Islam as the darkness hour of their lives. A number of them had no hesitation in reaching the decision that it would now be well-night impossible for them to remain at Mecca: they decided to migrate to Syria, Yemen or some other place for the fear of their lives. Their friends, however, told them: “Woe to you, Muhammad (peace be upon him) does not kill anyone who enters his religion.” Almost all these former enemies returned and embraced Islam. None of them had the least speck of fear in his heart on appearing before the Apostle after pledging allegiance to Islam, nor did the Apostle say a word to cast any doubt on their sincerity or to terrify them. And so it happened with Washshi also. The Apostle of God learnt from Washshi, after he had accepted Islam, how he had killed Hamza. It was but natural that the Prophet was grieved and harrowed to know about the ghastly crime of Washshi, but he did not allow hi irritation to get better of his responsibility as the Apostle of God. He neither refused to admit Washshi to the fold of Islam nor had him slain for his crime. All he said to Washshi was, “O man, hide your face from me and never let me see you again.” Washshi used to avoid the Apostle of God so that he should not see him, until the time arrived for the Apostle’s departure.6

These nobler emotions or tender feelings reflecting warm-heartedness of the Prophet were laid bare when he visited an old, dilapidated grave. Then, those with him found him in turmoil, and he said, “This is the grave of Amina.” This was long, long years after the death of the Apostle’s mother.7

Footnotes:

1. Bukhari, Kitab ul Maghazi
2. Medina Tayyaba
3. Bukhari, Kitab ul Maghazi
4. Ibn Kathir, Vol. III, p. 95. Ahmad has narrated this report on the authority of Ibn 'Umar.
5. Ibn Kathir, Vol. III, p. 96
6. Ibn Hisham, Vol. II, p. 72, Bukhari, Kitab ul Maghazi.
7. Baihaqi, On tile authority of Sufyan Thauri; Ibn Kathir, Vol. I, p. 236.

Selflessness

It was settled principle with the Prophet that he was always kept to the fore his own kith and kin and those who were nearer to him facing a risk or hazard but allotted them the last place in distributing favours and rewards and spoils of war. When the three well-known swordsmen of Quraish, ‘Utba B. Rabia, Shayba B. Rabia and Walid B. Utba, challenged the Muslims to single combat at Badr, the Prophet sent forward Hamza, ‘Ali and ‘Ubayda although he knew about the valour of enemy combatants and also had number of veterans among the Muhajirin and the Ansar who could have successfully titled with the Quraishite battlers. All the three, Hamza, ‘Ali and ‘Ubayda, belonged to the Prophet’s own clan, Banu Hashim, and were his nearest relatives. They were also held dear by him but the Apostle disliked to imperil others for the sake of keeping his kindred out of danger. God helped the three to emerge successful in the combat; Hamza and ‘Ali came back safe and triumphant while ‘Ubayda was brought back mortally wounded.

Again, when the Prophet disallowed usury and abolished blood vengeance belonging to the Pre-Islamic period on the occasion of Farewell pilgrimage he declared, “The usury of the pre-Islamic period is abolished, and the first of our usury I abolish is that of ‘Abbas B. ‘Abdul MuttaliB. Claims of blood vengeance belonging to the pagan past have been abolished and the first of those murdered among us whose blood vengeance I remit is that of the son of Rabi’a B. al-Harith.1

Unlike the kings, rulers and political leaders the Prophet of God always kept his kin and kindred in the background, giving preference to others in giving out gifts and rewards. ‘Ali relates that Fatimah had to work hard in grinding corn. So, when she got the news that some slave girls had been brought to the Prophet, she went to him and requested him or one to be given to her. The Prophet, however, did not accede to her request. Fatimah then mentioned the matter to ‘Aisha who talked to the Prophet about Fatimah’s trouble. Relating this incident ‘Ali says: “The Apostle of God visited us when we had gone to bed. We were about to get up but he told us to stay where we were. He then sat down near me and I felt the coldness of his feet on my chest. He then said, ‘Let me guide you to something better than what you have asked. When you go to bed, say Subhan Allah (Glory be to God) thirty-three times, Alhamdu-dulillah- (Praise be to God) Thirty three times, and Allah-o-Akbar (God is most great) thirty-three times. This will be better for you than a servant.”2

In another report of the same incident handed down through another source, the Prophet is also reported to have said, “By God, I cannot give you anything at the time when the bellies of my companions of Suffa3 have been hollowed by hunger. I have nothing to meet their expenses and I will sell these to provide for them.”4

Footnotes:

1. Muslim, Kitab ul Haj on the authority of Jabir b. 'Abdullah.
2. Bukhari, Kitab ul-Jihad
3. A raised plateform at the mosque in Medina where lived poor companions desirous of remaining in attendance upon the Prophet.
4. Fath ul Bari, Vol. VII, pp. 23 24 (On the authority of Ahmad).

The Prophet In His House

The Apostle of God occupied himself at his home like a common man. As Aisha relates, he used to clean his clothes, milk the sheep and himself do his odd jobs. She also says that he would mend his clothes, repair his shoes and do similar other works. When asked how the Prophet occupied himself at home, she replied. “He used to keep himself busy in household chores and went out when the time for prayer came.”1

In another report related on her authority, she is reported to have said, “The Prophet of God used to repair his shoes, mend his clothes and occupied himself at home even as any of you occupy yourself.”2

‘Aisha relates, “God’s Messenger was very softhearted, the kindliest of All. He laughed often and smiled much.”3 Anas say that he had not seen a man who was more clement and nice to his household members than the Apostle of God.”4 It related on the authority of Aisha ‘Aisha that the Prophet said, “the best of you in one how is most nice to his wife and children and I am nicest among you.”5

Abu Huraira said that the Prophet never expressed disapproval of any food, if he desired he ate it, and if he disliked he left it alone.”6

Footnotes:

1. Bukhari
2. Musannaf by Abd al-Razzaq, Vol. XI, p. 260
3. Ibn ‘Asakir
4. Musnad Ahmad and Muslim, on the authority of Anas
5. Ibn Majah
6. Bukhari and Muslim

Moderation And Seemliness

The cardinal virtues of the Prophet, the niceness and seemliness of his character, which would remain a shinning example of decorous behaviour for the coming generations, present as well as future, consisted of his innate moderation, refined taste and gracefulness, restraint and temperateness and unexcessiveness which always kept him on the middle path. ‘Aisha relates that the God’s Messenger was never given his choice between two things without taking the easier course provided it involved no sin; for, no one kept farther away father away from it than he.1

The Prophet disliked pretension and airiness no less than he detested asceticism, self-mortification and renouncement of what was the just claim of one’s body and soul.

Abu Huraira reported the Apostle as saying, “The religion is facility, but if anyone overdoes it, it wears him down; so take to moderation and steer an even course; approximate yourselves to handiness and be cheering, and get strength through prayer in the morning, the evening, and some of the part of darkly night.”

The Prophet also advised, “Lo! Exert only as much as you have strength, for, by God, Allah would never get tired but you would grow weary.” Ibn ‘Abbas relates that the Apostle of God was asked about the religion most liked by God. He replied. “The religion of ease and sincerity.”2

‘Abdallah B. Masud reported God’s Messenger as saying, They are doomed who over do or deal sternly or are given to hair-splitting.”3

The companions sent by the Apostle for the education of or exhortation to any tribe were commanded by him: “make it easy, not heard, gladden the hearts, don’t scare them away.” ‘Abdullah B. ‘Amar B. al-As tells that the Prophet said, “God likes to see the marks of His bounty on His servant.”4

Fpootnotes:

1. Muslim
2. Al-Adab al-Mufrad, p. 181
3. Muslim
4. Tirmidhi, Abwab al-Adab.

Natural Disposition

The holy Prophet had an excessive zeal for devotions to God, his uninterrupted communion with the Lord took the shape of extensive orisons and vigils, supplications and lamentations and his indifference to the world surpassed the abstinence of hermits and ascetics but he was never wanting in sympathy and compassion, courteous and mannerly behavior to one and all; nor was he ever lacking in restoring justice to one whom it was denied or in bidding welcome to everyone according to his status and position. According to the wont of human nature, these were perhaps the strongest un-identical traits blended together in the character of the Prophet. Once he said to Anas, “If you had known what I know, you would have laughed ever so little and wept a great deal.”1

The Apostle came of the noblest stock, yet he was very modest, exceedingly large hearted and most sweet tempered; he never kept aloof from his companions; cherished a kind and tender disposition towards the children and often took them in his lap; accepted the invitation to take meals with the slaves and maidservants, the poor and the indigent; visited the sick even if he had to go to the farthest corner of the city and always accepted the excuses offered for misdeeds.2 he was never seen stretching his legs whilst sitting with his companions lest anyone of them should feel inconvenience.

‘Abdullah B. al-Harith reports that he had not seen anyone smiling so often and with a more cheerful disposition than the Apostle of God.3 Jabir B. Samurah says that he had joined the sittings of the Apostle and his companions more than a hundred times. He saw the companions listening and reciting poems, describing some incident of the pagan past while the Apostle of God either sat silently or smiled with them at some amusing remark. Shared state that the Prophet asked him to recite the verse of Umayyad B. Abi As-Salt and he recited them.4

The Apostle was extremely kindhearted and affectionate – the finest human sentiments and virtues were discernible in his character. Anas B. Malik heard God’s Apostle saying to Fatimah, “Bring my two sons.”5 in a moment they came running and the Prophet kissed and embraced them.6 Another time the Prophet summoned his grandson, Hassan B. ‘Ali. He came running and falling in the Prophet’s lap, passed his fingers through his beard. The Prophet opened his mouth while Hasan’s saliva fell in his mouth.7

Fatimah tells that when the Prophet’s freedman Zayd B. Haritha came to medina, the Prophet was in his house. Zayd knocked at the door. The Prophet immediately got up to greet him although he was not properly dressed. His mantle hanging loosely on his shoulders, he went to receive Zayd, shook hands with him and kissed him.

Usama B. Zayd reports that one of the Prophet’s daughters sent him a message telling that a son of hers was at the ebb of life, asking him to come to her. The Prophet send her greetings, saying at the same time, “What God has take away belong to Him and what He has given belongs to Him, and He has appointed a time for everyone; so she ought to show endurance and seek her reward from God.” She then sent for him adjuring to come her, and he got up to go accompanied by us. The boy who was t the last gasp was brought to the Prophet who took him in his lap, his eyes overflowing with tears. Sa'd asked, “What is this O Messenger of God?” He replied, “This is compassion which God deposits in the hearts of His servants whom He will. Verily, God shows compassion to those who are compassionate.”

When the prisoners taken in the battle of Badr including ‘Abbas were tied, the Apostle could not sleep because of the groaning of ‘Abbas. The Ansar, on coming to know the Prophet’s uneasiness, untied him. The Prophet was pleased with the Ansar but when it was suggested to him that ‘Abbas should be set free on payment of an indemnity, he refused the request since he did not like to discriminate between ‘Abbas and other prisoners.8

A Bedouin came to the Apostle and said, “You kiss your children but we do not.” The Apostle replied, “What can I do if God has withdrawn compassion from your hearts.”9

The Prophet was extremely kind to the children and was always considerate and benevolent to them. Anas says that God’s Messenger passed by some children who were playing. The Prophet greeted them. He also reports that the Prophet used to mingle with us and ask my younger brother, “Abu ‘Umayr, what has happened to your bird?”10

Being too solicitous and well disposed to the Muslims, the Messenger of God was very tolerant and overlooked their occasional weariness boredom.

‘Abdullah B. Mas’ud says that the Prophet used to interlace his exhortations and counsels to the people lest they should not get tired with them. Although prayer was most pleasing to him, he always used to cut it short if the cry of any child reached his ears. He said once, “When I stand up for prayers I intend to make it long, but when I hear any child crying shorten it for fear that his mother might be distressed.”11

Abu Mas'ud narrates that someone said to the Prophet, “O Messenger of God, I swear by Allah that I keep away from the morning prayer on account of so and so who makes it too long.” Ibn Mas’ud further says that he never saw the Apostle more angry than he saw him while giving an exhortation after that incident. He said, “there are some among you who scare the people away; so whoever of you leads a prayer, he ought to be brief, for there are the weak and the aged and those who have a business to attend.”

It is also related hat Natasha was a singer of camel-songs who had a beautiful voice and used to lead the dromedaries of women. Natasha's melodious singing made the camels go quickly which disturbed the women. Hence the Prophet said to him, “Gently, Anjasha, do not break the glass vessels.”12

God had made the Apostle’s heart as clear as a crystal, bearing no ill will against anybody. Once he said to his companions, “None of you should denounce another before me, for I like to come out to you without ill-feeling.”2

God’s Messenger was benign and gracious to all the Muslim like their father, He treated everyone of them like his family member as if they were his own charge. Or, the affection he had for them was like that of a mother for her child, for he had never an eye to their wealth and property or their prosperity but he always deemed it his duty lighten their burdens and to clear their debts. He used to say, “Whoever leaves some property as legacy, it belongs to his heirs, but his unpaid debts are my responsibility.”3

There is yet another report citing the Apostle: “No Muslim has a patron closer unto him that I; or, if you wish, recite the verse:4 The Prophet is closer to the believers than their selves; for the property left by anyone goes to his nearest kins whoever they may be; but if one dies leaving a debt, he (the creditor) should come to me since I am the patron of the deceased and responsible to discharge his debts.”1

Foonotes:

1. Abu Nu'aym, Hilyat ul Auliya.
2. Shama’il Tirmidhi
3. Ibid
4. Al Adab al Mufrad lil Bukhari, p. 127. Umayya b. Abi as Salt was a preIslamic poet whose verses are chiefly on religious topics. He was a monotheist contemporary with the Prophet.
5. Hasan and Husain
6. Tirmidhi, Merits of Hasan and Husain.
7. Al Adab al Mufrad lil Bukhari', p. 173.
8. Fath ul-Bari, Vol. VIII, p. 324
9. Bukhari, On the authority of ‘Aisha
10. Al Adab al-Mufrad, p. 40
11. Bukhari, Kitab us-Salat
12. Al Adab al Mufrad, p. 185, Bukhari and Muslim. The Prophet indicated, figuratively, the weakness and delicacy of women who were put to trouble by the faster pace of the camels.
13. Kitab us-Shifa, p. 55
14. Bukhari, Kitab ul Isteqrad
15. Qur’an 33:6
16. Bukhari

Indifferebce To The World

Not the best words in their best order in any language can adequately depict the way God’s Messenger looked at Dirham and Dinar, wealth and property and the world and all that it stands for. Indeed, even the disciples who had served their time at the feet of the Apostle’s companions or the disciples of such disciple never regarded fortunes and treasures fit enough for the dust hole. Their pure and pious lives, their indifference to wealth and worldly possession, the way they showered bounty on one and all and preferred others over their own selves, their contentedness with the barest minimum and their heroic selflessness and self-denial take one’s breath way.1 One can only picture to oneself the nobleness of heart and openhanded generosity as well as self-abnegation the minds of all the later godly souls. We shall, therefore, cite here only a few of those authentic reports which have been handed down by the most trust-worthy narrators since the Prophet’s own words and action can best illustrate his outlook and sentiments in this regard. Two of the well-known sayings of the Apostle of God which sum up his attitude towards worldly life are: “O God, life is truly the life of hereafter”, and “What have I do to with world! My only business with it is like that of a rider who shades himself under a tree, then goes off and leaves it.”2 ‘Umar once saw the Apostle lying on a reed mat which had left its mark on his body. ‘Umar gave way to tears at the frugal living and privation of his mentor.’ The Prophet asked “what the matter ‘Umar?” he replied, “O Messenger of God, of all the creatures of God, you are the most venerated, but it is the Caesar and the chosroes who are rolling in the lap of luxury.” ‘Umar reply made the Apostle’s blood boil in anger and his face become red. He said, “’Umar, have you any doubt about it?” the he added, ‘These are the men who have been given all the pleasures of life in advance her in this world.”3 the life of ease was rejected by God’s Messenger not only for his own self but also for his dependents as well. He was heard praying, “O God, make the provision of Muhammad’s family sufficient only to sustain life.”4 Abu Huraira says, “By Him in whose hand is Abu Huraira’s life, the Apostle of God and his family never had the wheat bread continuously for three days until he departed from this world.”5 ‘Aisha relates, “We, the members of the Prophet’s household caught sight of one moon and then the next, but no fire was lighted in our hearth. We had to live only dates and waters.6 The Prophet’s coat of mail had been pawned with a Jew but he had not enough money to get rid back from him. The messenger of God departed from the world when the coat of mail was still with the Jew. The Prophet proceeded to perform the Farewell Pilgrimage followed by a huge crowd which obscured the horizon at a time when the entire Arabian Peninsula had acknowledged his spiritual and temporal supremacy. Yet, the saddle of his dromedary was outworn covered by a sheet, which was worth not ore than four dirhams. The prayer he then sent up to God was, “O Allah, make it Hajj devoid of all pretensions and show.”7 Abu Dhar reports the Apostle telling him on an occasion, “I would hate to possess as much gold as Mount Uhud and then to allow three days to pass with a single Dinar remaining with me except that which I may hold back for the cause of religion; rather, I would give it away to God’s servants this way and that, on my right and left and in the back.”8 Jabir B. ‘Abdullah says that it never happened that the God’s Messenger was requested to give anything and he said ‘No’ in reply. Ibn ‘Abbas testifies that in generosity and bountifulness the Apostle of God was swifter that the wings of the wind.9 Anas says that once when a man asked the Apostle to give him something he gave him a flock of sheep enough to fill the space between two hill cocks. The man returned to his people and said to hem, “O ye people, embrace Islam. Muhammad (peace be upon him) gives so open-handedly as if he fears not poverty.” Another time, ninety thousand dirhams were presented to the Prophet. He asked to heap them up on a mat and then started giving it away. Nobody who asked for it was denied until the entire heap money disappeared. Footnotes: 2 For a detailed study of the lives of these God moved souls see the Az Zuhd by 'Abdullah b. Mubarak, the Sifat us Safwah by Ibn al Jawzi and the Hilyatul Auliya' by Abu Nua'ym. 1 Abu Dawud 2 See Sahihayn for the full report 3 Bukhari, Kitab ur-Ruqaq; Muslim, Kitab uz-Zuhd 4 Bukhari, Muslim 5 Ibid 1 Tirmidhi 2 Bukhari and Muslim. The version narrated in the Sahih Bukhari reads, "I would disdain to possess as much gold as Uhad.. 3 See the full version in the Sahihain.

Love of God

The holy Prophet was the Messenger of God, the chosen and the exalted, whose All sins, foregoing and coming, had been forgiven by the Lord, yet was the most painstaking, eager and earnest in paying homage to God.

Al-Mughira B. Sh'uba reported that the Prophet once got up at night and stood praying for such a long time that his feet became swollen. On being asked why he did this when all of his former and later sins had been forgiven," what! Should I not be a grateful servant (of God),''1

'Aisha relates that the Apostle of God once kept awake throughout the night till morning reciting only one verse. Reporting the same event Abu Dharr says that the Prophet kept praying throughout the night reciting once verse until the dawn appeared. The verse he recited was:

“If Thou punish them, Lo! They are thy slaves, and if Thou forgive them,

lo! Thou, only Thou art the Mighty, the wise.” (Qur’an 5:118)

Aisha says, “The Apostle of God took to fast to such an extent that we thought he would never give it up, and when he would go without fasting we thought that perhaps he would never fast again.”2 Anas reports that whoever wanted to see the Prophet praying at night could do so and similarly one could see him sleeping.

‘Abdullah B. ash-Shikhkhir says that once he went to see the Prophet. He was then offering prayers and sobbing – the sound emitting from his chest was like that of a boiling pot.3

The Apostle was never at ease except when he performed the prayers. It seemed that even after saying his prayers, he eagerly look forward to the time when he would again be paying homage to God. The Apostle often remarked: “the comfort of my eyes lies in prayers.”

The companions of the Prophet relate that whenever he had any trouble he used to prostrate in supplication.”

“Whenever the wind blew at night”, says Abu Darda, “the Apostle of God took shelter in the in the mosque until it became calm. And whenever there solar or lunar eclipse, the Prophet got up in trepidation seeking refuge from God until it was over and the sky was clear. The Apostle always seemed solicitous to commune with God; uneasy and restless until he had gain fallen prone before the Lord. Oftentimes he sent for Bilal and said, “Bilal mare arrangements for holding prayers and put me at ease.’4

Footnotes:

1. Bukhari has mentioned this Tradition in his commentary on Surah al-Fath while Tirmidhi and Nasa’I narrate it in connexion with the nightly vigils of the Prophet.
2. Nasa’I and Ibn Majah
3. Shama’il Tirmidhi
4. Abu Dawud

Character And Features

A comprehensive and graceful account of the noble qualities, merciful disposition and distinctive traits of the Prophet’s character has been left by Hind B. Abi hala1 He says:

“Being care-laden with the anxiety of after-life, the Prophet would remain engrossed in the thought of hereafter continually for long spell, and seemed to be endlessly perturbed by it. Often he would remain long silent and never spoke needlessly. When he spoke, he enunciated each syllable distinctly, and thus he would also end his speech. Whatever he said, it was never long-winded nor unnecessarily concise. He was kindhearted and soft-spoken, never harsh or cool in his behaviour. Neither he humiliated anyone nor he liked to be treated with disrespect. The Prophet set much by every provision; even if it was small in quantity he never deprecated it. As for the edibles he never disapproved nor praised; nor he showed anger about anything of the world or what it stand for. However, whenever one failed to meet one’s obligation to God, nothing could cool down his indignation until he had paid back in full measure. But, for the wrongs done to his own person, he would never become angry.

“When he pointed out something, he did so with his whole hand; and when he was astonished he turned his hand over, in speaking with another, he would strike the palm of the left on the thump of his right hand. Angry, he would avert his face; joyful, he would look downwards. His laughter was but a smile, and when he laughed, his teeth used to appear white as hailstone.”

‘Ali was one of those who were nearest to the Apostle; a member of his family who had the opportunity of knowing all about him; and, he was also a keen observer of the manner and morals men. In addition, ‘Ali had also the gift of describing a thing or character in its vividness and intensity. He says about the holy Prophet.

“He was predisposed to refrain from unseemly language, curse and reviling and deeds shameful; in no wise he said or did anything improper; he never raised his voice in market place, nor returned evil for evil, rather, he was given to forgive and forget. Never in his life he laid his hands on anyone save in a fight for the sake of God, nor did he ever strike anybody with his hand, neither a servant nor woman. I never saw him exacting retribution for any offence or excess excepting when the honour of God was concerned or the limit set by Him was transgressed, in which case the Prophet would be more enraged than anybody else. If he had the choice between two courses, he would choose the easier one. When he came to his house, he behaved like a commoner, cleaned his garments, milked the sheep and performed the household chores.

“The Messenger of God was not given to idle talk; he spoke only when he was concerned and comforted the people instead of giving them a scare through his speech. If a man of rank or nobility called upon him from another tribe, he showed him due honour and appointed him to some respectable post. He was over careful in forming his an estimate about them, although he never denied anyone his courtesy and sweet temper. He kept his companions always posted with the events and happening and used to ask them affairs.

“He commended what was good and deprecated what was bad or vile; strengthened the one and weakened the other; was always moderate and steadfast without going back and forth; never allowed anything to escape his attention lest others should become negligent or get distracted; took care to posses the means for meeting every contingency; and was never found wanting in doing what was right and proper but in no wise he never exceeded the limits. Those who kept his company were all virtues and the elect; he was the best in his estimation that was the most benignant and courteous to all; and he was the most esteemed in his eyes that excelled others in benevolence kindliness and in doing a favour to others. The Prophet would stand up with the name of God on his lips and so he sat down. Wherever he went, he sat down in the rear and instructed others to do the same. He paid such attention to everyone attending his meetings that everybody thought that none attracted his notice like himself. If anybody asked him to sit down or spoke of his affair, the Apostle listened to him patiently and gave heed to him until he had finish his talk and departed. If any body asked for something or wanted his help, he never allowed him to leave without disposing of his business or at least comforted him with words kind and sweet. Such was his grace and kindness to one and all that everybody took him as his father. In regard to what right and proper he regarded all on the same plane. His were the gatherings of knowledge and edification, of seemliness and modesty, of earnestness and probity. Neither anybody talked in a loud voice, nor censured others; nor cast a reflection on anybody, nor found fault with others; all were equal on even ground, and only those enjoyed a privilege who were more pious and God fearing. In his meetings, the elders were held in reverence, the youngers were treated kindly, those in need were given preference by all and the wayfarers and strangers were afforded protection and looked after," further he says:

"Of cheerful disposition, the Apostle of God was always bright and radiant; he was tenderhearted2 and sweet tempered; not stern by nature, he never spoke harshly; nor was he accustomed to speaking loudly; nor to saying anything unseemly or lewed; nor yet he found fault with others; he was not stingy or miser; if he disliked the request made to him, he simply ignored it and instead of refusing it outright he gave no reply. From the three things he always kept aloof; one was squabble, the other, arrogance, and the third, dabbling in a futile task. And, the three things he spared others were that be never spoke ill of anyone, nor maligned anybody, nor pried into anyone's failings. He gave tongue only to the things which were decent. When he spoke all those present to him attentively lowering their heads as if birds were sitting on their heads.3 Others spoke only when the Apostle had finished his talk; nobody joined issue with others in his presence and when anybody said something others kept quiet until he had finished his talk. The Prophet of God used to smile on the remarks which made others laugh and expressed surprise over things, which astonished others. He always gave heed to the wayfarers and used to put up patiently with the rudeness of strangers until his companions diverted the attention of such persons. He used to says: 'Help those whom you find in need.' He gave ears only to such tributes as were modestly warded and never interrupted nor cut in the talk of others. If anybody exceeded the limits, he either forbade him or got up to cut short such prattle.

"He was the most generous, large hearted, truthful, clement, lenient and amiable. One who saw him for the first time was overawed, but when one kept his company and came to know him intimately, one became attached to him like an inseparable companion. Those who had seen him say that they never saw a man like him either before or after him- May God have peace and blessing on his Apostle,''4

God had endowed his Prophet with an impressive personality. His features displayed a harmonious blending of a lovely elegance and grace sublime splendor and impressiveness. Says Hind B. Abi Hala, "he was self -respecting, graceful, and splendid-- pleasing to the eyes set on him. His face had the brilliance of a full moon."5

Bara' B. 'Azib relates,"God's Messenger was of medium height. I had seen him once wearing a red robe and never seen anyone more beautiful than he."6 Abu Huraira says: The Prophet was of a moderate size, a bit tall than short, his complexion was very fair, his beard was black, the mouth was of moderate size and pretty, the eye-lashes were long, the shoulders were broad---I have never seen a man like him either before or after him."7 Anas reports, "I have not touched any brocade or silk which was softer than the palm of God's Messenger, nor smelt anything sweeter than the Prophet Odour.”8

Footnotes:

1. Son of Khadija by her former husband and maternal uncle of Hasan.
2. It is related that the Apostle was bighearted, benign and accommodative and forgave the fault of others. He never kicked up a row with anybody while others report that he was always calm and composed.
3. The people listened with such rapt attention and without making a stir as if bird sitting on their heads would fly away if they made any movement.
4. Shama’il Tirmidhi
5. Shama’il Tirmidhi, Hasan on the authority of Hind b. Abi Hala
6. An accepted Tradition of the Sahi Sillah
7. Al-Adab al-Mufrad lil Bukhari
8. Bukhari