A Glimpse At The Character Traits Of The Prophet Muhammad- Seyyid Abu Fadl Mujtahid Zanjani

In the Name of God, Most Merciful and Compassionate

A Glimpse of the Character Traits of the Prophet Muhammad. By Hajj Sayyid Abu’l-Fadl Mujtahid Zanjani Translated from the Persian by Karim Aghili Translator’s Note: This article first appeared in Persian under the title ‘Gush-i’i az Akhlaq-i Muhammad’ (‘A Glimpse of the Character Traits of the Prophet Muhammad’) in the book ‘Muhammad Khatam-i Payambaran’ (Muhammad, the Seal of the Prophets), Husayniyyah-i Irshad, Tehran, 1347/1968, published to commemorate the 1400th anniversary according to the lunar calendar of the prophecy of Muhammad, upon whom and his household be blessings.

Contents: 8. His Behaviour towards the Slaves

1. His Childhood 2. Under the Care of ‘Abd alMuttalib

9. Cleanliness

3. Under the Care of His Paternal Uncle Abu Talib

10. Good Manners in Social Intercourse

4. Working as a Shepherd

11. Forgiveness

5. Leading the Trade Caravan

12. The Limits of Law

6. His Behaviour towards the Oppressed

13. Worship 14. Renunciation (Zuhd)

7. His Behaviour towards His Family

15. Steadfastness 16. Respect for Public Opinion 1

Introduction Since the foundation of Islam up to the present day, biographers, historians and traditionists have gathered the details of the life of the Holy Prophet in thousands of their works and compilations and have thus placed very rich and valuable sources within the reach of researchers. However, in most of these works, the characteristics of the life of the Prophet have not been categorized in an orderly manner but are rather disorderly; therefore to become informed about them is not that easy for everyone. Also as most of these works have been written in Arabic, for those who are unfamiliar with this language, they are inaccessible. Furthermore, the technological lifestyle of the present age, which should have provided more time and opportunity for human beings, against all expectations, has caused time constraints and has prevented people from spending time reading these detailed works. Therefore, with regard to the significance of the topic the writer of this article while acknowledging his poor knowledge, will seek, within the scope of this paper, to place within the reach of the readers a brief summary of the way of life of the Prophet in conformity with that which is unanimously agreed upon by or widely known among the historians and the reliable traditionists, and once more the writer wishes to admit his inadequacy and incapacity. “If you cannot drink [all] the ocean’s water, take a sip of it to quench your thirst.” – Rumi. 1. His Childhood When he was born, the Prophet Muhammad’s father Abdullah had died at a young age away from his birthplace and kinsfolk without knowing that he had left behind a precious legacy for the world of humanity. ‘Abdullah was the most beloved of the sons of ‘Abd al-Muttalib, who sacrificed one hundred camels for him and distributed this amongst the needy. ‘Abdullah did not return from a trade journey to Syria and died in Medina a few days after an illness and was buried in the house of a member of the tribe of Banu Najjar [Dar al-Nabighah]. ‘Abd al-Muttalib became upset at this tragic loss. In contrast, his deep grief and heartbreak was changed into an ardent love for his newborn grandson, the only memory of ‘Abdullah and he found peace of mind in him. On the seventh day after his birthday, he named him Muhammad (the praised one), 2

this name was not common but rare amongst the Arabs of that time. It is reported that upon being asked why ‘Abdul-Muttalib had named his grandson so, he replied: "I did so with the desire that my grandson would be praised by God in Heaven and by men on earth."1 It seemed as if he inwardly knew of his destiny, and the name Muhammad which befitted his grandson had been inspired. It was the general custom of the Arabs living in towns to send their children away to bedouin wet nurses. It was believed that growing up in the free and healthy surroundings of the desert would be deeply effective in the physical and mental development and in the eloquent speech and gallantry of children. Therefore, Abd al-Muttalib entrusted him to the care of Halimah, daughter of Abdullah ibn Harith, who belonged to the noble tribe of the Banu Sa’d. He lived for about six years in the tribe and with the passage of time, he came to develop physically and mentally, and in every respect, he became more mature than the others of the same age and was cleaner, more joyful and more magnanimous than all others. At the age of six, Halimah took him to his mother. This great lady was still burning with grief over the death of her beloved husband and her thinking of the orphanhood of her only child brought more sadness to her tender heart. In order to show her fidelity and to relieve her deep sorrow and to revisit the grave of her husband, who had left her a few days after their marriage, she set out for the long journey to Medina (al-Madinah, Yathrib) accompanied by her beloved son in order for him to shed tears over his grave and to sympathize with his mother since he had already become deprived of the caress and care of his father nor had he smiled at him. For one month, Amina stayed in Medina, and every day she sat at the grave of her husband and relieved her burning heart with her tears. This painful sight was imprinted upon the memory of Muhammad. Later during the emigration, while passing by the lanes of Medina, upon seeing that house, he recognized it and said that he had settled (been)? in that house with his mother and it was there that his father lay buried.2 The deep grief and heavy blow suffered by her at the early stage of her married life led to Aminah’s premature death. On her journey back to Mecca, she fell ill and at a place called Abwa’, she died, and Muhammad became doubly orphaned. Upon the death of his mother whose presence [and 3

love and care] he was in need of, the six year-old boy’s tender and sensitive heart became mournful, and his subtle spirit became deeply overcome with an unforgettable grief. As far as we know, after fifty-five years, during the journey for the performance of the compensatory lesser pilgrimage (umrat al-qada), upon passing by the grave of his mother, he wept so much that those being present there were also moved to tears and said that he had remembered the affection of his mother.3 2. Under the Care of Abd al-Mutallib Umm Ayman [or Barakah, a notable Muslim African woman, whom the noble Prophet esteemed so highly] took him to Medina and left him with Abd al-Muttalib. The child’s being bereft of his mother aroused Abd alMuttalib’s emotions of pity and affection and his love for his grandson increased. He loved him more than all of his own children4 and he never left him. Even when an assembly of the Quraysh nobles was held in the Sacred Mosque (masjid al-haram), Abd al-Muttalib used to sit in a prominent place, and he let Muhamnmad sit on the couch and whenever his uncles wanted to drive the child away from the seat of his father, he prevented them from doing so, and he would say: ‘Leave my son alone’. He foretold based on his inspiration or insight that his grandson would have a very bright future.5 However, so much love and affection shown by his grandfather could never fill in the gap caused by the loss of his parents, and he most often displayed his grief within the context of the following moral lesson: ‘Stroke orphans’ heads and honour those who are away from their homes, because I became an orphan as a child, and as an adult, I became afflicted with the pain of being away from home’.6 In order to encourage others to help this underprivileged group in society, he said: ‘Whoever looks after an orphan and brings him up until he is an adult will be next to me in heaven’.7 It was providentially foreordained that this new stage of his life, in which he almost found peace of mind, would not last long. When he was eight years of age, his grandfather died, and he became more grief-stricken. He escorted the dead body of Abd al-Muttalib silently weeping.8 He had been providentially endowed with the ability to tolerate hardship to such a degree from then on in preparation to encounter the hardships and sufferings which would occur during his prophetic mission. It was necessary that from his early childhood that he should taste grief and pain so that he could develop a forbearing and patient spirit. 4

3. Under the Care of Abu Talib Abd al-Muttalib embraced the Prophet on his deathbed, crying and turned to his eldest son Abu Talib, who became the successor to his father and who was the chief of the Hashim clan and the respected man of the Arab tribes, and said: “Remember my son that after me you should take care of and support this only gem who was bereft of his father’s presence and who did not enjoy the affection of his mother, and protect him as your own from any harm. Among the Arabs. I know of no-one like his father who, in the prime of his life, died away from his home without his young desires fulfilled, and his mother who passed away in deep distress, frustration and sorrow and left him alone. Will you accept my last will?” Abu Talib said: Yes, father, and I call upon God as a Witness. Then, he put his hand over his father’s hand and made a pledge of allegiance. Abd al-Muttalib said: ‘Now it has become easy for me to die’. To bid him one last farewell, he held his grandson close to his chest, smelt and kissed him and breathed his last breath.9 This courageous man [i. e. Abu Talib], in order to preserve the veneration of his nephew and to protect him, made every effort possible for over forty years to the last breath of his life with full bravery, sincerity and unique self-sacrifice. His wife Fatimah, who was also one of the lionhearted women of the Quraysh, nursed him together with her husband, and out of her motherly affection, which the holy Prophet never forgot, she spared nothing to provide him comfort more than her own children. His behaviour in the house of Abu Talib attracted the attention of all and before long, all came to love him.10 Unlike other children his age who appeared with disheveled hair and unclean eyes, like adults and those who live in comfort, he made his hair tidy and kept his head and face clean. He was not greedy for food at all. The children sharing food with him, as is the custom of the children, ate hurriedly and sometimes snatched morsels from each other, but he contented himself with little food and avoided eating greedily.11 Under all circumstances, he was magnanimous beyond his years. Sometimes, as soon as he got up, he went to the well of Zam Zam and drank a few sips of that well. Whenever he was called to have a meal in the morning, he said that he did not feel hungry and did not want to eat.12 Never did he say that he felt hungry or thirsty during his childhood or adulthood.13 Abu Talib always let him sleep beside his bed. He said: ‘I told him one day to take off his clothes and go to bed. I sensed that he did not like my order but as he did not like to refuse, he said to me: ‘Uncle, turn away from me so that I can take off my shirt. I was very surprised at what he said. I never heard from him any lies and saw no

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indecent act or laughter from him. He did not like childish games and enjoyed seclusion, loneliness, and he was always humble.14 4. Working as a Shepherd One day whilst he had been living under the care of Halimah, he asked her: ‘Where do my brothers go?’ Halimah said: ‘They take our sheep to the pasture.’ He said: ‘I will be with them from today on.’15 At the age of seven, he was seen carrying clay in the folds of his long shirt to help Abdullah ibn Jud’an with house building. During his life, he was not seen to spend a day idly. At prayer, he always said: ‘O God, I take refuge in you from idleness, laziness and abjectness.’16 He encouraged Muslims to work and said: ‘worship consists of seventy parts, the best of which is to earn livelihood through lawful means. The supplication of one who sits at home and who asks God for provision without working is not answered.’17 If any of you carries a pack of firewood on his shoulder, it will be better than to ask anyone else who may give or not.’18 Perhaps, it was because of this very interest in work and also because he did not like to live among the family [of Abu Talib] without taking any responsibility to contribute to their means of livelihood that he started shepherding the sheep of Abu Talib.19 Furthermore, from his early childhood, he liked open spaces and vast desert, and the idea of seclusion had been gaining strength in his mind. It seemed as if he had been inspired that from then on, away from the confines and hustle and bustle of the city, to reflect on the world of creation insightfully and consider its parts precisely, as the power of thought also spreads and propagates well in open space like light waves without encountering any obstacle. On the other hand, being concerned with simple animals, protecting them from the harm of wild animals and precipices and preventing them from fighting with one another was good experience for his future mission. The reason was that he was expected to encounter ignorant, misguided and headstrong people and save them from the dangerous situations they were caught in. Before him, his brothers Moses and David had been shepherds for sometime.20 Therefore, being a shepherd is not shameful. 5. Leading the Trade Caravan The Prophet made some trade journeys to Syria and the Yemen, and his first journey was accompanied by his uncle Abu Talib to Busra where he learned 6

the trade secrets. On his last journey, he was hired by Khadijah, and he took her merchandise to Syria and returned with a lot of profit. Within his trading he always observed justice and equity, avoided telling lies and fraud, which was the practice of many tradesmen. He was never strict in his business dealings with others. Sa’ib ibn al-Sa’ib says: ‘During the age of ignorance, I was his trade partner, and I found him the best of the partners in every respect. He neither argued with anyone nor was he obstinate and nor did he blame anything on his partner.’21 He became so well-known for his truthfulness and honesty that all admitted to his trustworthiness and called him Muhammad al-amin (the trustworthy).22 During the prophetic mission, when the Quraysh rose to oppose him, they still entrusted their goods to him. For example, while emigrating to Medina, he ordered Ali to stay in Mecca and also ordered him to return the things which people had entrusted to him to their respective owners. He considered truthfulness and trustworthiness to be the basis of life and said: ‘These two [virtues] have been confirmed and emphasized in all the teachings of the prophets and apply to anyone who is entrusted with a task. He said: ‘Each one of you is a guardian and is responsible for what he is entrusted with.’23 6. Towards the Oppressed During the age of ignorance, there was no legal system or authority which could safeguard the limits of individual rights or to which one could appeal for litigation and adjudication. Except for those who relied on their own power or influence or tribal partisanship, the rest of the people were subject to any kind of transgression against life, property and family, and savage and barbarous temper and the law of the jungle was dominant. In the city of Mecca, the situation was very chaotic, the strangers especially were mistreated. Their belongings were often snatched in public and sometimes, they themselves were taken captive. Of course, among this unbridled multitude, there were a small number of people who had not abandoned human virtues totally, and there were traces of emotions, mercy and chivalry in their hearts. Naturally, they were annoyed and exhausted at this abnormal situation. One day, there occurred an event which moved them severely, and in response to their dissatisfaction with injustice, they took positive steps. A stranger from the Zubayd tribe came to sell his merchandise in Mecca, and ‘As ibn Wa’il, one of the Quraysh chieftains, acquired the entire amount but paid nothing in return. Because of this, Zubayd approached several 7

influential Quraysh leaders but they refused to listen to him. In despair, he went to the top of Mount Abu Qubays and pled for justice in a loud voice, saying: O family of Fahr [the ancestor of the Quraysh and also known as Quraysh, the man whom the entire tribe is related to and who is well-known for chivalry]. I am a stranger in your city and have not performed the rituals of ‘Umra (the lesser pilgrimage) yet. I have been shown no respect and my goods have been unjustly possessed. Where are the brave men who can come to my rescue and safeguard my right. The sigh of the oppressed man resounded in the air and moved the hearts of the unsatisfied people of Mecca. Muhammad accompanied by his uncle Zubair ibn Abd al-Muttalib rose and with the help of some of the leaders of the Quraysh clans assembled in the house of Abdullah ibn Jud’an al-Taymi and made a pact for the repression of acts of lawlessness and restoration of justice to the weak and the oppressed. Then all the members of the covenant approached ‘As ibn Wa’il together. As he could not resist the angry people moved by injustice, he was forced to yield and to return the merchandise of the man.24 The holy Prophet remembered this event afterwards and said:’I was present in the covenant made in the house of Abdullah ibn Ju’an, and I will not break that covenant under any circumstances, and right now I am ready to participate in such a pact.25 From his point of view, all the members of society are duty-bound to resist the oppressors and should not be just onlookers. He also said:’ Help your brother whether he is an oppressor or he is an oppressed one ". The companions said:’It is right to help him if he is oppressed, but how should we help him if he is an oppressor?" The Prophet said, "By preventing him from oppressing others."26 7. Towards His Family Despite his youthful vigour and vivacity and by virtue of his chastity and magnanimity, he was never influenced by his urges and desires. Before his marriage, he was not seen with Khadijah nor was he heard to be intimate with women. For instance, after the emigration to Medina and at his old age, he married many women, and each marriage was based on an expediency. If he had intended to seek gratification, he would not have married older women. It was very easy for him to marry beautiful girls to obtain pleasure, but rather he condemned and cursed those who consider marriage only a means of obtaining pleasure.27

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His first wife was Khadijah, daughter of Khuwaylid ibn al-Asadi, who belonged to a well-known family. She herself was regarded to be the First Lady of the Quraysh. She was endowed with chastity and honesty, and for this distinction, she was called al-Tahirah (the pure one).28 She was one of the wealthiest traders in Mecca. She had turned down several noblemen of the Quraysh who proposed marriage to her, believing that they were after her wealth. The well-known moral virtues of Muhammad, the trustworthy, attracted the attention of Khadijah. Thus she found in him her long-desired object of searching and married him. Unlike most marriages prevalent at that time, their marriage did not occur out of love for position, wealth, beauty or financial and material gain or for ostentation. Rather, it was one based on moral homogeneity and love of virtue and spiritual union and mutual affection in order to continue. This marital union played a very effective and useful role in the furtherance of the call of Islam and the encouragement of the messenger of God. This virtuous and self-sacrificing woman always shared her husband’s pain and comfort and consoled him in the face of the tolerance of hardships. She gave away all her wealth to the needy for the exaltation of the proclamation of Tawhid (the Oneness of God). Khadijah was the first woman who converted to Islam and prayed behind her husband. The Blessed Prophet married no other woman as long as she was alive. The Blessed Prophet treated his wives kindly and justly and did not prefer one to the other. Whenever the Prophet intended to go on a journey, [he used to draw lots among his wives] and would take with him the one on whom the lot fell.29 He was not morally rough but was especially kind and tolerant and tolerated the bad-temperedness and bad language of his wives. For example, some of them were so bold that they disclosed his private secrets and annoyed him by plotting and colluding, to the point that some Quranic verses were sent down admonishing and reprimanding them.30 After the wars with Banu Nadir and Banu Qurayzah [the two Jewish tribes], some of his wives thought of an aristocratic and luxurious life and demanded jewellery, thinking that the treasures of the Jews were now in possession of the Blessed Prophet. The Prophet, who did not want to sacrifice social justice for the whims of his wives and let the public Muslim treasury be used privately, refused to accept their demand and paid no attention to their rough words. Abu Bakr and ‘Umar, who became informed of this matter, were determined to punish their respective daughters ‘A’ishah and Hafsah but the Blessed Prophet prevented them from doing so.31 He just contented himself 9

with keeping away from them. After one month, it was ordered based on the Quranic verses revealed on this occasion that he should let his wives choose one of two alternatives: If either of them is interested in continuing to be his wife, she should abandon seeking an increase in wealth and live a simple and contented life and be hopeful of more reward. However, if either of them prefers the luxuries and glitter of this world, he should release her in a fair manner.32 The Blessed Prophet elevated the status of women to the level of a human being having the right to independent possession of her life and property. He always, even in the last moments of his life, recommended getting along with wives, that is observing the exigencies of woman’s primordial nature and said as an exemplification: ‘A woman is like a rib which will break if you try to straighten it. You can benefit from it if it remains as it was made (by Allah).’33 The order of creation and the limits of [human] primordial nature cannot be changed, and some things which can be done by men cannot be done by women, and within the order of creation, each one has his/her own position and talents. The prophet emphasized that women should be kindly treated and said: ‘All people have both good and bad qualities and a husband should not just consider the bad qualities of his wife and hate her, because when he is displeased with one bad quality in her, he becomes pleased with that one which is good, and these two points should be considered together.’34 He cursed those who fail to struggle for the comfort of their family and said: ‘One who neglects his family and leaves them alone is deprived of the mercy of God.’35 The Blessed Prophet treated his children kindly and said: ‘Our children are an integral part of us.’ He was diligent in rearing his children and taught them the etiquette of Islam’. He said: ‘Fatimah is part of me, and she is my heart and soul, and whoever offends her offends me.’36 ‘Hasan and Husain are from me and I am from them.’ When the Prophet would go into prostration, Hasan and Husain would climb over his shoulders and he would lengthen his prostration until they got down, and sometimes he would slowly put them down and rise from prostration. He embraced them and kissed their (cheeks) faces. One day, one of the people present said: ‘We never kiss our children.’ The Prophet said: ‘What can I do for you if God has removed from your hearts the feeling of compassion’? Another day when he seated Hasan on his knee and was kissing his face, Aqra’ ibn Habis said: ‘I have got ten children, and I have never kissed any of them.’ The Prophet looked at him and said: One who has no compassion for others is not entitled to compassion (from God).37 10

He caressed not only his children but also he was affectionate towards other children and embraced them and greeted them.38 The wave of the Blessed Prophet’s love and affection also embraced his servants. Anas ibn Malik said: ‘I served the Prophet, upon him be peace, in his house day and night for ten years and he never said to me ‘why did you do that?’ after I had done something or ‘why did you not do that?’ after I had neglected to do something.’ ‘He never said a word of contempt to me’.39 In short, he treated his family kindly not strictly and severely (despotically), and said:’ ‘The best of you is he who is the best to his family, and I am the best among you to my family’.40 8. Towards the Slaves Slavery is one of the hideous habits of man and indicative of man’s cruelty. It has been prevalent since the early history of mankind and gradually became part of the rights of masters and of the indisputable social principles and as such permeated all human societies to the extent that intellectuals and scholars of nations also considered it to be expedient and right. In none of these civilizations not only were no steps taken for abolishing it but also no steps were taken for amending it The Greek philosophers believed that essentially human beings were created of two types: First, the free, and second, the slaves, and the latter were created to serve the first. Aristotle considered the system of slavery one of the necessities of human society and said that in regards to work when we need more manpower, the government should use only the slaves, but that it should pay attention to the improvement of their life. The Blessed Prophet understood with his mature reason and sound conscience that human beings are alike in terms of their primordial nature and natural talents, and they all possess soul, will, and human sentiments and emotions, and their differences in race, colour, language and nationality and even the privilege of piety and knowledge cannot be absolutely the cause of discrimination against their rights. Therefore, why do some human individuals enslave others, and besides depriving them of freedom, also deprive them of all human rights? He knew well that removing a thousandyear long idea which had penetrated deeply into the minds of both groups of masters and slaves would not be possible except through bringing about a change in social modes of thought, and by legislating a code without an executive backing [i.e. enforcement guarantee] from within the souls of the master and the slave, a deep-rooted class system cannot be abolished, 11

because the masters considered this blatant injustice to be part and parcel of their rights. The slaves also, by force of habit had gradually become too weak-willed to exercise their willpower and they were not able to act freely. As a result of their total lack of sense of freedom and of free living, they came to believe that their right to live was confined to the very cruel situation in which they were caught. Therefore, the social situation had to be improved in parallel with gradual social growth and by taking wise measures. First of all, there were occasions when the Prophet advised the masters and the slaves to regard one another as brothers and that all of them were of the same race and all were created from clay.41 He said: “Whites have no natural privilege over the blacks, and the worst of people in the sight of God are slave traders.42 Slaves are your brothers, and they have been put under your command and they have their own rights. You should feed them of what you eat and dress them of what you wear. Do not ask them to do things beyond their capacity and help them to do things.43 Whenever you call them, call them politely and do not say: ‘My slave or my slave-girl’. Rather, you should say: ‘My lad’, ‘My lass’ or ‘My boy’. All your men and all your women are servants of God, and He is the True Master of all.’44 This expressive and appropriate logic which emanated from the depths of the heart of a true humanitarian as a heavenly message played a major role in breaking the arrogance of masters, obliterating the sense of inferiority from the hearts of the slaves, in intellectual transformation and in creating doubt as to what was considered an indisputable principle for centuries. Naturally, it made them reconsider their situation and they gradually came to conclude that a brother should not subjugate his fellow brother. Then, through his practical steps, the Blessed Prophet paved the way for the manumission of the slaves either by encouraging the people to do so and promising them a reward or in so doing, i.e. their sins would be expiated and their repentance would be accepted or the slaves could be emancipated through redemption (repurchase) in that they would pay their masters a certain amount of money out of their wages by instalments or that would be paid from the public Muslim treasury (bayt al-mal). In this way, the Prophet almost blocked all the roads leading to slavery so that it might gradually die out. Practically he took the lead, and he freed his slave Zayd ibn Haritha, whom his wife Khadijah had presented to him and in 12

order to erase the sense of inferiority and servility from his mind, he called him his’ adopted son in public. As soon as Zayd reached the age of puberty, he gave his cousin in marriage to him in order to abolish racial superiority on which the world in those days, especially the Arab tribes counted heavily in order to teach others a practical lesson to found the principle of equality. 9. Cleanliness As previously mentioned, the Blessed Prophet was interested in cleanliness from his early childhood and was unique in (observing) the cleanliness of the body and of (the) clothes. In addition to observing the manners of wudu (ablution), most days, he washed (bathed) himself, and he promulgated both of these as acts of worship. He washed his hair which fell to his ear lobes with lote tree leaves (sidr) and combed and rubbed violet oil on it and scented (perfumed) himself with musk and ambergris incense to such a extent that wherever he passed by, his scent was smelt. Daily, he cleaned his teeth with a natural toothbrush (miswak) carefully several times, especially before sleeping and after waking up. His white garment, which reached to the middle of his shanks was always clean. Before and after taking meals, he washed hands and mouth and avoided eating bad-smelling herbs (vegetables). He used an ivory comb, a collyrium container, a pair of scissors, a mirror and miswak (a natural toothbrush) as part of his luggage. His house was always clean despite its simplicity and lack of luxury. He emphasised that the rubbish should be taken out during the day and should not be left till night. His physical cleanliness was in harmony with his sacred spiritual purity. He advised his companions and followers to keep their heads (bodies), garments and houses clean, he especially made them wash and perfume themselves on Fridays so that they would not smell bad to attend the Friday prayer.45 He ordered his followers not to sit at the graves, beside rivers and in the shade of the trees to relieve themselves, not to pollute water at all and not to enter the water while washing themselves but rather they should wash themselves out of the water.46 10. Manners of Social Intercourse He was cheerful and bright in public but he also had a sad and meditative expression in private. He never stared at anyone's face and used to look 13

down more than he raised his head. He anticipated greeting all even the slaves and children. He often used to sit on his knees and did not stretch his legs in the presence of others. Whenever he entered an assembly, he used to sit at the nearest vacant spot. He did not allow anyone to stand up before him or make room for him. While being addressed, he did not interrupt the speaker and treated his associate in such a manner that he thought that he was the dearest to the Messenger of God. He did not speak unnecessarily. He spoke slowly and clearly and never used bad language. He was a perfect model of modesty and shyness. He never got annoyed at anyone’s behaviour, however, annoyance would sometimes appear on his face. He never used to complain or object and he visited the sick and participated in funeral processions. He did not allow anyone to speak against anyone else except when pleading for justice. Some Jews came to the Blessed Prophet and said: as-Sam-u-'Alaikum (i.e., death be upon you), whereupon he (the Prophet) said: ‘Wa ‘alaikum’. 'A'isha understood their meaning and cursed them and the Prophet said: ‘`A'isha, do not do that, for God does not like the use of harsh words’. 47 11. Forgiveness The Prophet overlooked the maltreatment and disrespect towards him. He did not hold a grudge against anyone and never sought to take revenge. His powerful spirit which transcended all psychic passivities and complexes preferred forgiveness over revenge. His sensitivity to adversities did not go beyond grief. At the Battle of Uhud, in spite of so much cruelty and disrespect done to the dead body of Hamzah ibn Abd al-Muttalib, of which he was extremely sad to see, he did not retaliate against the dead of Quraysh. Afterwards, when he gained access to the perpetrators of that cruelty including Hind, the wife of Abu Sufyan, he did not seek revenge. Even when Abu Qatadah al-Ansari was about to curse them, the Prophet prevented him from doing so.48 After the victory at Khaybar, a group of the Jews who surrendered sent poisonous food to the Prophet, he became informed of their attempt on his life, but he forgave them.49On another occasion, he also forgave a Jewish woman who perpetrated the act of trying to feed him poison.50 Abdullah ibn Ubayy, the leader of the hypocrites, who had been granted immunity by acknowledging the Shahada (the Muslim declaration of belief in the oneness of God and acceptance of Muhammad as his prophet), who 14

had been nurturing hostility in his heart toward the Blessed Prophet, thought that with the emigration of the Prophet to Medina, his governance had come to an end. He was in collusion with the hostile Jews and spared no defamation, hostility and rumour-mongering against the Prophet. It was also he who said at the Battle of Bani al-Mustaliq: ‘When we return to Medina, those with honour will drive out those who are dishonourable, i.e. the Emigrants (muhajirin)’. The Companions of the Blessed Prophet, who had a deep-rooted hatred for him frequently asked the Prophet to punish him. The Prophet not only did not permit them to do so but he also treated him with utmost tolerance and when he was sick, he visited him and attended his funeral and prayed over his dead body.51 A group of hypocrites plotted to kill the Prophet on his way back from the Battle of Tabuk by terrifying his camel and making him fall down into the valley while he was passing along the mountain road. Although they had covered their faces, the Prophet identified them. He did not divulge their names withstanding the insistence of his Companions and overlooked their punishment.52 12. The Limits of Law The Prophet overlooked any mistreatment done to his scared person, but he did not overlook and disregard those who violated the limits of the law at all. He was not lenient in administering justice and punishing the violator, because the law of justice safeguards social security and the very existence of society. It should not be trifled with by whimsical people, and society should not be sacrificed for the individual. In the year of the conquest of Mecca, a woman belonging to the famous tribe of Makhzum committed theft, and legally, her crime was confirmed. The relatives of the woman, who were still under the influence of the pre-Islamic class system, felt disgraced for themselves for letting the woman be punished for the crime. They then tried to influence the Holy Prophet so that the sentence for theft might not be passed. They selected Usama ibn Zaid, who, as his father, was beloved to the Holy Prophet to intercede for her with the Prophet so that the punishment might be condoned by the holy Prophet. He was about to attempt to intercede with the Prophet for her, when the holy Prophet became displeased and said to Usama: "Do you try to intercede for somebody in a case connected with God's Prescribed Punishments?" ‘Usama became aware 15

of his error, apologized and asked God for forgiveness. Then the Prophet got up and delivered a sermon saying, "What destroyed the nations preceding you was that if a noble amongst them stole, they would forgive him, and if a poor person amongst them stole, they would inflict God's Legal Punishment on him. By Allah in whose Hands is my life, I will not be lenient in administering justice to anyone even if the criminal be my nearest relative.53 He did not exclude himself and did not consider himself above law. One day, the Prophet went to the mosque and ascended the pulpit from where he spoke to the people. During his speech the Prophet said: "The Most High God has sworn that He will not overlook any unjust or oppressive acts so in Gods name I beseech whoever has suffered an injustice at the hands of Muhammad to rise up and take their revenge, for retribution in this world is more desirable to me than retribution in the next world in the presence of God s angels and the prophets." Sawada ibn Qays then stood up saying: 'May my mother and father be sacrificed for you oh Messenger of God, when you were coming from Taif, I came to greet you and you were riding upon your she-camel with your staff in hand and when you raised it to strike your camel you struck me in the abdomen. I do not know whether you did it intentionally or unintentionally. The Prophet replied: 'God forbid that I should do such a thing intentionally.' and then he ordered for his staff to be brought to him and asked Sawada to return like for like. Sawada rose up and approached the Prophet, but when he reached him he began to kiss his body. The Prophet asked him: "Are you taking your revenge or granting your pardon?' Whereupon Sawada said: "I am granting my pardon.' The Prophet said: ‘May God forgive you too.’54 Such was the behaviour of this religio-political leader providentially invested with full power towards the administration of justice and the protection of law. 13. Worship From his very early life when he tended sheep at a place called al-Ajyad, the Prophet was intimate with seclusion and solitude and spent hours contemplating in retreat in the desert and was wont to spend long hours meditating and speculating on all aspects of creation around him. He had been in a totally different world from his tribe’s and never attended their entertainment and amusement gatherings and did not participate in the pagan ceremonies. He did not contaminate his hands and mouth with the sacrificial 16

meat offered to the idols.55 He had very soon completed his contemplative journey through the first stage of the proclamation of the Oneness of God (Tawhid), i.e. the stage of the negation of that which is other than God. He hated the idols and used to say: ‘I hate nothing more than these idols’.56 To pass through the second stage of the proclamation of the Oneness of God (Tawhid), i.e. the stage of affirmation, his God-given lofty spirit and flowing thought soared high above the visible world. Beyond the boundaries of the visible world and its amazing yet fleeting and transient phenomena, he contemplated the Omnipotent and Everlasting Creator and used to acknowledge in his heart: ‘Lo! I have turned my face toward Him Who created the heavens and the earth, as one by nature upright, and I am not of the idolaters’ (6:79). From now on, his attachment to seclusion and retreat increased and he found Mount Hira more appropriate for this purpose. He spent most of his time there and went into retreat and secluded himself every now and then for several consecutive nights with little provisions and worshipped the One God.57 Regretfully, his manner of worship in the cave in Mount Hira has been passed over in silence in history; so what can be said? No one else had access to that retreat. It is not known whether at that moment he knelt down or raised his hands during supplication or if he prostrated himself. He might have done all these together. In any case, he had comprehended the reality of worship. [In truth], worship has no meaning other than self-negation, attention, resignation (rida) and submission (taslim) to God, the Exalted. After the start of his prophetic mission, the Archangel Gabriel taught him the ritual of ablution and prayer as laid down in Islamic Law (Shari’ah), and from then on, he performed the prayer with the same conditions (shurut) and essential components (arkan) as are observed now, including the awareness or presence of the heart. He spent the greater part of the night in prayer, supplication and communion (munajat) to the extent that his feet were swellon due to prolonged standing. He considered worship a duty of the servant, and he performed it enthusiastically. He did not worship God in the hope of gaining reward or out of fear of punishment. Sometimes, those who were heedless of such states would say to him sympathetically: ‘Why do you do this while you are free from all sins?” And he would reply: “Should I not be a thankful servant?’58

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In addition to the month of Ramadan and the greater part of Sha’ban, for the rest of the year, he used to fast on every alternate day59 and he went into retreat in the mosque the last ten days during the month of Ramadan.60 However, he was lenient to the others, and said: ‘It is sufficient for you to fast three days every month. Do as many deeds as you are capable of doing. The deed liked most by God is one to which the doer adheres constantly even if it is small’.61 Although he made the correctness or excellence of some of the acts of worship conditional upon certain spatio-temporal characteristics, he generally had a broad view of the acts of worship and did not restrict worshipping God to a specific place or to certain ceremonies and manners or under the direction of certain individuals. He considered everywhere on earth a masjid (a place for prostration), all servants connect with God without the mediation of anyone and every good deed an act of worship on the condition that the act per se be legitimate and imbued with a sincere intention. In the early years of his prophetic mission when the order of migration to Medina was issued for the purpose of laying the foundation of Islam. The Prophet stated to all that ‘he whose migration was to seek the pleasure of God and His Messenger, his migration is to God and His Messenger; but he whose migration was for some worldly thing he might gain, or for a wife he might marry, his migration is to that for which he migrated.’ He based the criterion for judging the [correctness] of the people’s acts on the following statement: ‘Actions are judged according to intentions and everyone will be recompensed according to what he intends.’62 Any act, even a daily activity, emanating from a sincere intention will be considered an act of worship even if a husband may put a morsel of food in the mouth of his wife63 or he may have sexual intercourse with his wife for guarding his chastity and for not being contaminated with sin.64 Whenever there is no pure intention, even prayer and fasting are not rewarded by God, even if they appear justified. He deemed it necessary to preserve the equilibrium between the material and the spiritual life and forbade going to extremes. He condemned monasticism and absorption in animal lusts to the same degree and showed the middle way between the two with his words and acts and prevented from deviation those who spent all their time in prayer and fasting and who were negligent of the affairs of worldly life and used to say: ‘Your family has a right upon you, your visitor has a right upon you, your body has a right upon you’.65

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On one of his journeys, some of the companions were fasting and some others were not fasting. The observers of the fast fell down on account of weakness. Those who had not observed the fast got up and pitched tents and watered the mounts. Thereupon the Messenger of God said: The breakers of the fast have received the reward today.66 In the stillness of the night, he spent long hours keeping vigil and offering night prayer and communion and used to say: ‘When I stand for prayer, I intend to prolong it but on hearing the cries of a child, I cut it short, as I dislike to trouble the child's mother.'67 Once a man was driving two camels used for agricultural purposes and night had fallen. He found Mu'adh praying so he made his camel kneel and joined Mu'adh in the prayer. The latter recited Surat al-Baqarah (the Chapter of the Cow), so the man separated himself from the congregation and performed his prayer singly. Mu'adh was informed of this, and he remarked that he was a hypocrite. When the remark was conveyed to the man, he went to the Messenger of God and informed him of what Mu'adh had said. Upon hearing this, the Apostle of God became more furious than he had ever been seen before while giving advice and said to Mu’adh: ‘You are scaring people away. It would have been better if you had recited the short chapters, for behind you are the weak, the aged, and the people who have business to attend. In congregational prayer, you should have a regard for the aged and the weak’.68 He did not like the raising of one’s voice in supplication as is often done by ostentatious people. On a journey, whenever his Companions ascended a high place, they raised their voices with Takbir (glorification of God). The Prophet came close to them and said: ‘O people! Don't exert yourselves, for you are not calling on one who is deaf or absent. You are calling on One Who Hears, Who is Near," and in another version,’ ...and He is nearer to you than the neck of your riding beast," and in another version, "...and He is nearer to you than the jugular vein."’69 14. Renunciation (Zuhd) The Prophet removed all unnecessary things from his life and set a righteous example. He used to sit on the ground and he slept on a piece of mat made of palm fronds70 and placed a leather cushion filled with palm fibre under head.71 His main foods were barley, bread and dates. He was never sated, even with barley-bread for three consecutive days.72 He broke his fast by eating some dates. When they were not available, he had a few sips of

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water.73 ‘Ai’shah said: ‘Sometimes a month would pass before the kitchen fire was lit’.74 He did not criticize the foods which he did not like.75 He used to ride unsaddled horses and let someone else ride behind him. He used to patch his own garments, cobbled his own shoes, milk his sheep and grind flour76 and he used to help his family with other household chores. He used to go for prayer whenever he heard the call to prayer.77 Since he and his companions wanted to save humanity from decadence and eradicate idolatry and thus liberate them, how could they have been egoists or slaves to their whims. Otherwise, it would have not been possible that they could resist for three years of hardship at the mountain pass (shi’b) of Abu Talib where the rebels had confined them and who had closed the access road to food commodities.78 Or the Meccan homeless, i.e. ashab alsuffah (literally, people of the ledge or portico) could not have lived on the raised platform by the side of the Mosque without having food, clothing and housing and got by on nothing and still resisted. Or at the Batle of Tabuk, they could not have tolerated so much hardship, hunger and thirst in the face of the hot sun of the Arabian Peninsula without frowning upon it.79 They continued living as a desert tree with little water. Furthermore, the high ambition of just and philanthropic rulers does not allow them to live in comfort and luxury as long as poverty and hardship exist and people’s basic needs have not been met. Not only was the Blessed Prophet not opposed to the acquisition of wealth and spending it in lawful and legitimate ways but he also supported it. He said: ‘The best assistance to guardfulness against evil (taqwa’) is wealth (ghina).80 He considered wealth a means of survival,81 because there is no means more effective than it to further one’s objectives. 15. Steadfastness He had been sent not only for the guidance of a tribe or a nation but he had also been assigned a universal mission. ‘…that he may be a warner to all the nations’ (25:1).82 It was necessary that he save humanity from the darkness of lusts, ignorance, worship of the animate and inanimate idols, the despotism and authority of the rulers, the unconditional imitation of the soothsayers and impostors, the racial and class biases, material and spiritual poverty and to liberate humanity from the many chains which had imprisoned them and which had eroded away their souls and bodies, and also abrogate the fake and false criteria which had been accepted for

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centuries as the means for evaluating habits and character traits and which displayed ugliness as beautiful and falsehood as truth and put into effect the true criterion of good and evil. In short, to destroy a corrupt world to rebuild a better world anew. In the beginning when the command for the open call to Islam had not yet been sent down and when only a small number had converted to Islam, the Quraish thought that the Prophet was also one of the true believers (hunafa) and was included among among Zayd ibn Amr ibn Kufayl and Uthman ibn Huwayrath and Waraqah ibn Nawfal, who sometimes expressed certain matters on theology and who did not cause inconvenience to the people. The relation between the converters and him was thought to be that between the spiritual master and the novice. Although they caused no inconvenience, some looked upon it as suspicious and annoying.83 The Blessed Prophet was not afraid of praying and worshipping in public and sometimes he was seen standing in prayer with Ali and his wife Khadijah by the side of the Ka’bah. One day, ‘Afif al-Kindi saw them in that situation. He asked ‘Abbas ibn ‘Abd al-Muttalib’’O ‘Abbas, what is this religion? We do not know what this religion is.' He answered, ‘This is Muhammad ibn ‘Abdullah, who claims that Allah called him to be a messenger, and that the treasures of Kisra (Khusraw, the Sasanid Persian Emperor) and Qaysar (Caesar, the Byzantine Emperor) will be opened for him. This is his wife Khadijah, daughter of Khuwaylid, who has believed in him. The youth is his cousin 'Ali ibn Abi Talib’.84 After three years, he started the open invitation [to Islam] under the command of God, and his invitation is summarized as follows: I have brought the best of this world and the next. You who worship the idols are in error, because you are following in the footsteps of your fathers and ancestors. They have no power over gain and loss. It is only the Creator of the world Who is Worthy of praise and who can reward you for your good and evil deeds. I warn you against the path which you have adopted and which will afflict you with a painful punishment. For the polytheists, these words fell on their ears heavily and upset them, and it was his uncle Abu Lahab who first declined his invitation in an aggressive tone. From that day on, they rose in opposition and resistance to the advancement of Islam. Their opposition was not just because of their 21

bias in favour of their religious beliefs and sanctities but rather they saw their whole world threatened, because their benefits and social status depended on the status quo. If a revolution or transformation were to occur, the circumstances would have naturally changed, and their supremacy and privileges would have disappeared. They installed 360 idols in the Ka’bah,85 and each of the Arab tribes worshipped one or more of them. On the other hand, they considered the Ka’bah to be the house of God and they had posed as its guardians and thereby had imposed their authority on all the Arab tribes. They imagined that they had gathered together the deity of heaven and those of the earth so that everybody could worship their own desired object of worship. If they had abandoned their idols, they would have to relinquish all the privileges and many benefits which were gained through the frequent visits, offerings and vows of the pilgrims. Furthermore, haughtiness and jealousy had blinded their inner eyes and left a profound impact upon the intensification of their resistance, and Abu Jahl said explicitly: ‘We have competed with the clan of ‘Abd Manaf for honours and positions and fell behind them on the race field. Now they claim that a prophet has been sent from among them and wish to overtake us. This will never happen’.86 From then on, the Blessed Messenger and his followers were under more pressure and they were prevented from performing their religious rites. They were forced to go to the valley outside Mecca where they could pray together without being seen.87 They were wildly tormented by the polytheists, who laid them on the ground and put heavy and burning hot stones on their naked backs and chests and said: ‘Abandon the religion of Muhammad and acknowledge that al-Lat and al-’Uzza are your gods’.88 They tied rope around their necks and dragged them among the valleys. They dressed their naked bodies in armour and laid them out in the burning sun. Some were beaten and were imprisoned hungry and thirsty. The Blessed Prophet was severely incensed at how much cruelty which was inflicted on his followers. One day, he happened to see Ammar and his mother Summayah, who had almost become unconscious under torture and said: ‘O family of Yasir, be patient and your final destination is paradise’. After a while, Yasir was martyred by torture and summayah was martyred by Abu Jahl.89 This man and woman were the first martyrs for the cause of Islam. The Quraysh infidels did not refrain from reviling and insulting the Blessed Prophet whenever they met him. One day, while the Prophet was in 22

prostration, 'Uqba bin Abi Mu'ait placed the abdominal contents (intestines, etc.) of a camel on his back between his shoulders. Allah's Apostle was in prostration and he did not lift his head up till Fatima (Prophet's daughter) came and removed this (camel's abdominal contents) from his back. On another occasion, while the Prophet was praying in the courtyard of the Ka’ba, the same person came and seized the Prophet by the shoulder and twisted his garment round his neck and began choking him severely. Abu Bakr came and seized 'Uqba's shoulders and threw him away from the Prophet. The Blessed Prophet showed tolerance in the face of arduous persecution and also enjoined patience upon his followers. Khabbab ibn Arat said: ‘I complained to the Prophet (of the persecution inflicted on us by the infidels) while he was sitting in the shade of the Ka’bah wall. I said (to him). "Will you invoke Allah (to help us)?" He sat down with a red face and said, "(A believer among) those who were before you used to be combed with iron combs so that nothing of his flesh or nerves would remain on his bones; yet that never made him desert his religion. A saw might be put over the parting of his head which would be split into two parts, yet all of that would never make him abandon his religion. By Allah! This religion (Islam) will be completed (and triumph).90 On another occasion, it was said to the Prophet: ‘Invoke curse upon the polytheists, whereupon he said: I have not been sent as the invoker of curse, but ‘I have been sent as mercy.’91 In the face of the steadfastness of the Blessed Prophet, his opponents from the quraysh tribe intensified their obstinacy and decided to neutralize his invitation by staining his good name and reputation. Everywhere he was called a mad man (majnun lit, possessed by jinn), a poet, a soothsayer or a magician and by witchcraft he alienated father from son or wife from her husband. As they claimed, they had been seeking out his weak points. During the season of pilgrimage, they obstructed the strangers and pilgrims, and with such nonsensical words, they discouraged them from communicating with him.92 At first, the Quraysh approached him in a threatening manner. Then they approached Abu Talib, who was his only strong supporter, in order to dissuade him from supporting him, but he did not succumb to them. As soon as they found out that their threat proved ineffective, they had recourse to bribing him. They sent ‘Utbah ibn Rabi’ah to him, and he told the Prophet that if he wanted wealth, they would make him the richest man in the 23

country. If he wanted power and leadership, they would make him their ruler so that he might abandon his invitation. However, he said in a decisive and explicit manner deserving of the rank of the divinely-sent prophets: ‘ I swear by the name of God that if they place the sun in my right hand and the moon in my left hand in return for giving up this matter [calling people to Islam], I will never desist until either God makes it triumph or I perish defending it."93 In short, neither threat nor bribery nor defamation nor the three-year siege of Shi’b Abi Talib nor hunger nor deprivation or homelessness could destroy his steadfastness. After twenty-three years of struggle, he accomplished his goal in delivering the message of Islam to the world. 16. Respect for Public Opinion In regards to the subjects (mawdu’) the rulings (hukm) of which are determined by definitive revelation (wahy) and explicit statements (nass) including the divinely legislated acts of worship and transactions, he granted no right to intervene and express an opinion both to himself and to others. This group of rulings should be unconditionally implemented and violating them is regarded as disbelief in God. Whoso judgeth not by that which God hath revealed: such are disbelievers (5:44).94 However, in regards to the subjects pertaining to individual permissible life and activity, the individual [Muslims] had independent opinion and freedom of action. No one had the right to interfere in others’ private affairs.95 Whenever it came to society, he considered the right to express an opinion reserved for all. Although his flowing thought and extraordinary intelligence excelled all others in discerning the public interest, he never behaved in a despotic and imperious manner and did not show indifference to public opinion. He took others’ opinions into consideration and confirmed the Quranic order in practice and wanted Muslims to bear this prophetic wont in mind. At the Battle of Badr, he invited his companions to consultation on three occasions and told them to express their opinions. First, he consulted his companions as to whether they should fight the Quraysh or they should leave them alone and return to Medina, all preferred to fight and he agreed to it.96 Second, he consulted his companions about where the camp should be made. He agreed to Al-Hubab ibn al-Mundhir’s advice. Third, He consulted his companions and followers as to how the captives should be treated. Some were of the view that they should be killed, and some others preferred that they should be set free on ransom. The Blessed Prophet agreed with the second group.97 24

At the battle of Uhud, the Prophet consulted his companions about the best strategy to follow. He accepted the majority preference to go out of Madinah and meet the Qurayshi armies rather than remaining inside the fortifications to fight.98 At the battle of Ahzab (the Confederates), the Prophet held an urgent consultation as to whether they should draw up their forces in battle array outside Medina or they should defend themselves inside the city. After the consultation, it was agreed that Mount Sal’ be used as the headquaters of the army of Islam and a trench be dug to act as a barrier to stop the advance of the enemy forces and prevent them from attacking.99 At the battle of Tabuk, the Roman emperor, who had been frightened when the army of Islam approached the frontier area of Syria, did not launch an attack, because he could not count on his army.At this juncture the Prophet assembled his esteemed officers, and acting on the established Islamic principle of consultation, he asked for their views as to whether they should advance into the territory of the enemy or should return to Madina. As a result of this military consultation it was decided that the army of Islam should return to Madina.100 As is known, all the Muslims believed in the Prophet’s infallibility and inerrancy and did not deem his deeds objectionable but at the same time, the blessed Prophet was tolerant towards the criticism of the people even if it was irrelevant, and he did not place them under suffocating circumstances. Quietly, gently and with a convincing argument, he used to make the critic aware of his error. He used to abide by the natural law that the Creator of the world has endowed all humans with the power of thinking and criticizing, and it is not exclusive to the possessors of influence and power. Therefore, how can the rights of freedom of expression and freedom to criticize be negated from the people. In particular, he ordered his followers that if a ruler does something against the law of justice, the people should reject and protest against it. The Prophet sent an army unit [for a campaign] and appointed a man from the Ansar as its commander and ordered them [the soldiers] to obey him. [During the campaign], he became angry with them and said, "Didn't the Prophet order you to obey me?" They said, "Yes." He said, "I order you to collect wood and make a fire and then throw yourselves into it." So they collected wood and made a fire, but when they were about to throw 25

themselves into, it they started looking at each other, and some of them said, "We followed the Prophet to escape from the fire [i.e., embraced Islam to save ourselves from the 'fire']." How should we enter it now?" So while they were in that state, the fire extinguished and their commander's anger abated. The event was mentioned to the Prophet and he said, "If they had entered it [the fire] they would never have come out of it [i.e. out of the fire of injustice], for obedience [to someone's orders] is required only when he enjoins what is good."101 At the battle of Hunain, the Prophet deemed it expedient to allocate a large proportion of the booty to the newly converted [Meccans]. Sa’d ibn ‘Ubadah and some of the Medinite Ansar, who were the pioneer warriors, expressed their dissatisfaction with the preference given by the Prophet to the Ansar. When their discontent reached the ear of Muhammad, he assembled the disheartened Medinite Ansars together, and with an eloquent and pleasant mode of expression, he made them aware of the causes of this partiality and of their own error, whereupon they all started weeping and apologized to him.102 Also, after the Battle of Hunain, a man called Hurqus from the tribe of Banu Tamim, who later became one of the chiefs of the Kharijites, rebuked the Prophet (s) by saying to him: "Be just in your distribution O Messenger of Allah." ‘Umar ibn Khattab was incensed by this rude remark and said to the Prophet: ‘Let me behead him’ The Prophet said: ‘Leave him alone’.[Then] he turned to him and said gently: ‘Then who can be called just if I am not just’.103 As regards the treaty of Hudaibiyyah, ‘Umar ibn Khattab strongly objected to the Prophet for the unequal terms of the treaty concluded by him [the Prophet] with the Quraish tribe. The Blessed Prophet convinced him with a convincing argument rather than getting upset with him.104 A man demanded his debts from the Prophet in such a rude manner that the companions of the Prophet intended to harm him, but the Prophet said, "Leave him, for he [the creditor] has the right to demand it. Buy a camel of the same age and give it to him." They said, "The camel that is available is older than the camel he demands. "The Prophet said, "Buy it and give it to him, for the best among you are those who repay their debts in the most handsome manner’.105 The Blessed Prophet imbued justice and mercy together, by this he taught the rulers of the world how to rule so that they might know that their rank and status in human societies is like that of a kind father not like that of an absolute master and that they should always

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consider the best interests of their subjects instead of imposing their own whims and wishes upon them. He said: ‘I am more considerate and compassionate than the believers towards their best interests than their own selves’. He also said: ‘The Quran describes my rank and status in these words: ‘"The Prophet is closer to the believers than their own selves." (33:6).106 So, if a true believer dies and leaves behind some property, his inheritance will be given to his inheritors [from the father's side], and if he leaves behind some debt to be paid or destitute children, then I am their guardian."107 The noble character and high moral qualities of the Blessed Prophet spread so widely within a short period of time and became so deeply-rooted in the hearts of the earliest Muslims that it transformed everything into the best form possible. He changed Arab pride into humility, mercilessness into compassion, disunity into unity, infidelity into faith, idolatry into monotheism, division into solidarity, unchastity into chastity, vengefulness into forgiveness, idleness into activity, selfishness into altruism, roughness into tenderness, niggardliness into selflessness, and stupidity into sagacity and intelligence. As far as was possible, in this article, a summary of the Prophet’s conduct and practice has been given. It should be known that the Prophet’s way of life is the very perfect and practical interpretation of God’s heavenly Book, the Glorious Quran, which he embodied in all of the various stages of his life. References: 7. Sahih al-Muslim, vol. 8, p. 222 1. al-Sirah al-Halabiyyah, vol. 1, p. 93 8. al-Sirah al-Halabiyyah, vol. 1, p. 134 2. ibid., vol. 1, p. 95 9. I’lam al-wara’, p. 23 3. ibid., vol. 1, p. 125 10. Ruh al-Islam, p. 19 4. al-Sirah al-Nabawiyyah, Zaini Dahlan, vol.1, p. 29

11. al-Sirah al-Nabawiyyah, Zaini Dahlan, vol. 1, p. 80

5. al-Sirah al-Halabiyyah, vol. 1, p. 129 12. Imta’ al-Asma’, Maqrirzi, vol.1, p. 8 6. ibid. vol.1, p. 59

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13. al-Sirah al-Halabiyyah, vol.1, p. 111

33. Sahih al-Bukhari, vol. 7, p. 26

14. Bihar al-Anwar, vol. 9

34. Sahih al-Muslim, vol. 4, p. 178

15. al-Sirah al-Halabiyyah, vol. 1, p. 111 and Bihar al-Anwar, vol. 9, Bab fi Makarim al-akhlaqihi

35. Wasa’il al-Shi’ah, Bab al-’afw ‘an al-Zaujah 36. Nur al-Absar, p. 27

16. Sahih al-Bukhari, vol. 8, p. 79 37. Sahhih al-Muslim, vol.7, p. 77 17. Wasa’il al-Shia’a, Bab al-Tijarah 38. Nur al-Absar, p. 28 18. Sahih al-Bukhari, vol. 2, p. 57 39. Sahih al-Muslim, vol. 73 19. al-Sirah al-Halabiyyah, vol. 1, p. 150 20. ibid., p. 150

40. Wasa’i al-Shia’ah, Bab al-’afw ‘an al-Zaujah

21. ibid., p. 162

41. Man la-Yahzaruh al-Faqih, p. 575

22. ibid., 172

42. ibid., p. 354

23. Sahih al-Bukhari, vol. 4, p. 6

43. Sahih al-Bukhari, vol. 3, p. 149

24. al-Sirah al-Halabiyyah, vol.1, p. 157

44. Sahih al-Muslim, vol. 7, p. 48

25. ibid., vol. 1, p. 156 and al-Sirah alNabawiyyah, Zaini Dahlan, vol. 1, p. 101

45. The content of this chapter is found in all the books of Sirah and Hadith. 46. Sahih al-Muslim, vol. 1, p. 163

26. Sahih al-Bukhari, vol. 2, p. 128 47. ibid., vol. 7, p. 4 27. al-Islam Ruh al-Madiniyyah, p. 182 28. al-Sirah al-Halabiyyah, vol. 1, 163

48. Imta’ al-Asma’, Maqrirzi, vol. 1, p. 425

29. Sahih al-Bukhari, vol. 4, 34

49. Sahih al-Bukhari, vol. 4, p. 100

30. Chapter 66 (al-Tahrim: the Prohibition), 3-5

50. Sahih al-Muslim, vol. 7, p. 14 51. Imta’ al-Asma’, Maqrirzi, vol. 1, p. 496

31. Sahih al-Muslim, vol. p. 26 32. Chapter 33 (al-Ahzab: the Allies), 28-29

52. ibid., vol. 1, p. 479 53. Sahih al-Bukhari, vol. 5, p. 152

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73. Bihar al-Anwar, Bab fi Makarim Akhlaq al-Nabi

54. Bihar al-Anwar, Bab fi Wafat alNabi

74. sahih al-Muslim, vol. 8, p. 218 55. al-Sirah al-Nabawiyyah, Zaini Dahlan, p. 95

75. Sahih al-Bukhari, vol. 4, p. 190

56. al-Sirah al-Halabiyyah, vol. 1, 270

76. Nur al-Absar, p. 27

57. Sahih al-Muslim, vol.1, p. 97

77. Sahih al-Bukhari, vol. 8, p. 14

58. Sahih al-Bukhari, vol. 2, p. 50 and Sahih al-Muslim, vol. 8, p. 141

78. Imta’ al-Asma’, Maqrirzi, vol. 1, p. 25

59. Sahih al-Bukhari, vol. 2, p. 50

79. ibid., vol. 1, p. 472

60. ibid., vol. 3, p. 48

80. Wasa’il al-Shia’a, Bab al-Tijarah

61. Sahih al-Muslim, vol. 3, pp. 161 and 162

81. Chapter 4 (al-Nisa’: Women), 5 82. Chapter 25 (al-Furqan: the Criterion), 1

62. ibid., vol. 3, p. 144 63. Sahih al-Bukhari, vol. 7, p. 62

83. Imta’ al-Asma’, Maqrirzi, vol. 1, p. 18

64. Sahih al-Muslim, vol. 3, p. 82 84. al-Sirah al-Halabiyyah, vol. 1, pp. 334-337

65. ibid., 3, p. 163 66. ibid., vol. 3, p. 144

85. Sahih al-Bukhari, vol. 5, pp. 45 and 46

67. Sahih al-Bukhari, vol. 1, p. 139 86. Sirah by Ibn Hisham, vol. 1, p. 388 68. Sahih al-Muslim, vol. 2, p. 42 87. ibid., vol. 1, p. 275 69. Sahih al-Bukhari, vol. 4, p. 57 88. Imta’ al-Asma’, Maqrirzi, vol 1, p. 18

70. Nur al-Absar, vl. 26, p. 26 and Bihar al-Anwar, Bab fi Makarim Akhlaq al-Nabi

89. al-Sirah al-Halabiyyah, vol. 1, pp. 334-337

71. Sahih al-Muslim, vol. 6, p. 145 90. Sahih al-Bukhari, vol. 5, pp. 45 and 46

72. ibid., vol. 8, p. 217

91. Sahih al-Muslim, vol. 8, p. 24

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92. Sirah by Ibn Hisham, vol. 1, p. 284 93. ibid., vol. 1, p. 278 94. Chapter 5 (al-Ma’idah: the Food), 44 95. Sahih al-Muslim, vol. 8, p. 10 96. Sirah by Ibn Hisham, vol. 2, p. 253 97. Imta’ al-Asma’, Maqrirzi, vol. 1, pp. 74, 78 and 97 98. Sirah Ibn Hisham, vol. 3, p. 7 99. Imta’ al-Asma’, Maqrirzi, vol. 1, p. 220 100. Imta’ al-Asma’, Maqrirzi, vol. 1, p. 463 101. Sahih al-Muslim, vol. 6, p. 16 102. Imta’ al-Asma’, Maqrirzi, vol. 1, 431 103. Sahih al-Bukhari, vol. 4, p. 200 104. Imta’ al-Asma’, Maqrirzi, vol. 1, p. 296 105. Sahih al-Bukhari, vol. 3, p. 116 106. Chapter 33 (al-Ahzab:the Allies), 6 107. Sahih al-Bukhari, vol. 3, 118

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