"By the grace of Allah, you are gentle towards the people;
if you had been stern and harsh-hearted, they would have dispersed from round
about you" The noble Qur'an, A'al-Umran(3):159
Even with all of his concerns and obligations, Muhammad (s.a.a.w.)
never became unmindful of his people. He had a special place in his heart for
each one of them and he was known among them for his soft-spokenness, his
generosity, his tolerance, and his friendliness.
He would joke with his companions, sit and talk with them,
play with their children and sit them on his knee. He would respond to the call
of the free man or the slave, or the young girl or the poor. He would visit the
sick on the opposite end of the city and he would attend their funerals. He
would accept the people's apologies and their excuses, and he was the most
humble among them.
Abdullah ibn Al-Haritha narrated:
"I have never seen anyone who smiled more continuously than
the Messenger of Allah (s.a.a.w.)" (Narrated by Al-Tirmathi)
Usamah ibn Zayd narrated:
"The daughter of the Prophet (s.a.a.w.) sent (a messenger) to
the Prophet (s.a.a.w.) requesting him to come as her child was dying. However, the
Prophet (s.a.a.w.) returned the messenger and told him to convey his greeting to her
and say: "Whatever Allah takes is for Him and whatever He gives is for Him.
Everything with Him has a limited fixed term (in this world) and so she should
be patient and hope for Allah's reward." She again sent for him, swearing that
he should come. The Prophet (s.a.a.w.) stood up, and so did Sa'id ibn Ubadah, Mu'ath
ibn Jabal, Ubay ibn Ka'ab , Zayd ibn Thabit and some other men. [When he
arrived,] the child was brought to Allah's Apostle (s.a.a.w.), his chest heaving. On
that the eyes of the Prophet (s.a.a.w.) began shedding tears. Sa'd said, "O Allah's
Apostle! What is this?" He replied, "It is mercy which Allah has lodged in the
hearts of His slaves, and Allah is merciful only to those of His slaves who are
merciful (to others)." (Narrated by Al-Bukhari)
Ibne Malik narrated that
"the Prophet (s.a.a.w.) used to mix with us (the children) to
the extent that he would say to a younger brother of mine, 'O abu-Umayr! What
did the Nughayr (a kind of bird) do?' " (Narrated by
Abu Dawood narrated that the Messenger of Allah would say:
"Let none of you transmit to me [evil news] about my
companions, for I like to meet with you with a pure heart"
Ibn Masood narrated that Muhammad (s.a.a.w.) said to a group he sent to teach and advise:
"Be lenient and do not make [this religion] difficult.
Bring glad tidings and do not repel"
AbuMalik al-Ash'ari said:
"The Messenger of Allah (s.a.a.w.) said: 'Cleanliness is half
of faith, and [saying] 'Praise be to God' fills the scale, and [saying] 'Glory
be to God' and 'Praise be to God' fill up what is between the heavens and the
earth, and prayer is a light, and charity is proof [of one's faith], and
patience is a brightness, and the Qur'an is a proof for or against you. All men
go out early in the morning and sell themselves, some setting themselves free
and others destroying themselves.' " (Narrated by
Allah T'ala says in the Holy Quran:
إَنَّ الَّذِينَ لاَ يَرْجُونَ لِقَاءنَا وَرَضُواْ بِالْحَياةِ الدُّنْيَا وَاطْمَأَنُّواْ بِهَا وَالَّذِينَ هُمْ عَنْ آيَاتِنَا غَافِلُونَ
أُوْلَـئِكَ مَأْوَاهُمُ النُّارُ بِمَا كَانُواْ يَكْسِبُونَ
Surely those who do not expect to meet Us, who are gratified with the life of the world and content with it, and are heedless of Our signs,their abode shall be the Fire in return for their misdeeds. (The Holy Quran, 10:7-8)
The statement that is being made here is that rejection of the doctrine of the Hereafter necessarily entails the punishment of Hell, and the argument that is being proffered in support of it is that those who are oblivious to the Hereafter commit, because of their disbelief in it, evil deeds which can only lead to them suffering the torments of Hell. This argument is corroborated by the entire record of man's past. It is quite clear that the lives of those who do not believe that they will not be held to account by God for their deeds; who work on the assumption that life is merely confined to the span of worldly existence; who measure human success or failure only in terms of the extent of material comfort, fame and power that a person is able to enjoy; who under the influence of such materialistic notions do not even care to pay attention to those signs of God which point to reality, assume an altogether wrong direction with the result that their life is vitiated. Hence they live a totally unbridled life, develop the worst possible character traits, and fill God's earth with injustice and corruption, with sin and transgression, and ultimately end up meriting the punishment of Hell.
The above argument about the Hereafter is drawn from human experience itself. Although in the present verse the argument is found only in an implicit form, it is spelt out at several other places in the Qur'an. The argument essentially is that unless man's character rests on the consciousness and conviction that he will have to render an account for all his deeds to God, both man's individual and collective behaviour will fail to have sound basis and direction. It would seem, therefore, to be worth asking: why is this so? Why is it that once this consciousness and conviction are altogether ended or greatly enfeebled, the human character turns to iniquity and corruption? Had affirmation of the Hereafter not been in conformity with reality, and conversely, had its denial not been opposed to it, then the evil consequences flowing from the denial of the Hereafter would not have been found with such unfailing regularity. If adherence to a proposition invariably leads to good results, and failure to adhere to it invariably leads to evil consequences, then this definitely proves the proposition to be true.
In an attempt to refute the above argument it is sometimes contended that even atheists who reject the Hereafter and follow a materialistic approach to life often lead lives that are on the whole good and decent, that they hold themselves free from corruption and injustice. Not only that but also that their actual conduct is characterized by righteousness and benevolence. However, only a little reflection will make apparent the fallacy underlying this argument. For if one were to examine any atheistic or materialistic philosophy or ideology one will not find in them any basis for righteous behaviour which draws such lavish praise from so-called 'righteous' atheists. Nor can it be established by logical reasoning that an atheistic philosophy of life provides any incentive to embrace such virtues as truthfulness, trustworthiness, honesty, faithfulness to one's commitment, benevolence, generosity, preferring the interests of others to one's own, self-restraint, chastity, recognition of the rights of others, and fulfilment of one's obligations. The fact is that once God and the Hereafter are relegated to oblivion, the only practicable course left for man is to anchor his morality on utilitarianism. All other philosophical ideas which are expounded are merely theoretical embellishments and have no relevance for man's practical life.
As for utilitarian morality - no matter how hard we might try to broaden its scope - it does not go beyond teaching man that he ought to do that which will yield to him or to his society some worldly benefit. Now since utility is the criterion of all acts, such a philosophy tends to make man cynical, with the result that in order to derive benefits, he will not differentiate between truth and lie; between trustworthiness and treachery; between honesty and dishonesty; between loyalty and perfidy; between observing justice and committing wrong. In short, a person under the spell of utilitarian ideas will be ready to do a thing or its opposite, depending on what serves his interests best. The conduct of the British is illustrative of this stance. It is sometimes contended that though the British have a materialistic outlook on life and generally do not believe in the Hereafter, they are more truthful, fairer, and more straightforward and faithful to their commitment.
The fact, however, is that the tenuous character of moral values under a utilitarian moral philosophy is amply illustrated by the character of the British.
For their actual conduct clearly shows that they do not consider moral values to have any intrinsic worth. This is evident from the fact that even those values which are held by the British to be good in their individual lives are brazenly flouted when they act as a nation. Had the qualities of truthfulness, justice, honesty and faithfulness to one's committed word been regarded as intrinsic virtues, it would have been altogether out of the question for the elected rulers of Britain to cynically violate all moral principles in governmental and international affairs and yet continue to retain the confidence of the British people. Does such a behaviour of a people who do not take the Hereafter seriously prove that they do not believe in absolute moral values? Does it also not prove that, guided by concern for material interests, such people are capable of following mutually opposed views simultaneously? (The same arguemnt can be made against the United States and many other governments and societies of today.)
Nevertheless, if we do find some people who, in spite of their not believing in God and the Hereafter, consistently adhere to some moral virtues and abstain from evil, there should be no mistaking that their righteous conduct and piety represents the continuing influence which religious ideas and practices have over them - even if unconsciously - rather than their subscription to a materialistic philosophy of life. If they possess any portion of the wealth of morality, there can be no doubt that it was stolen from the treasure-house of religion. It is ironical that such persons are now using the same wealth derived from religious sources, to promote an irreligious way of life. We consider this an act of theft because irreligiousness and materialism are altogether bereft of morality. (slightly edited version of text taken from Tafheemul Quran)
في مبدأ حياة النبي صلى الله عليه وسلم بعد البعثة
A khutbah by late Muhammad Saalih Al `Uthaimeen
1) The early Muslims.
2) The Prophet calls his tribe and family to Islam.
3) Quraish harasses the Prophet.
4) The death of Khadijah and Abu Taalib.
5) The harassment of the people of Ta’if.
6) The Ansaar (residence of Madinah) embrace Islam, and the message of Islam spreads.
The Prophet Muhammad, peace and blessings be upon him, was in Taif, a lush town of green palm trees, fruits and vegetables, about 50 miles southeast of his arid hometown Makkah. He was hoping that perhaps the people of this town would be receptive to his message, which had been rejected by most of the Makkans for over a decade.
But the people of Taif proved just as cruel and intolerant. Not only did they scorn his message of God's Oneness, they turned their youth against the Prophet. In the face of this misery, an angel was sent and presented him with an option: have the whole town be destroyed, by God's will, for such arrogance and hatefulness.
He could have done it. He could have asked that this valley of cruel people be crushed. But he didn't.
Luqman was well known as a wise and learned man in Arabia. He has been mentioned in the poetry of the pre-Islamic poets like Imra'ul-Qais, Labid, A'asha, Tarafa and others. Some educated Arabs also possessed a collection of the wise sayings of Luqman. According to traditions, three years before the Hijrah the very first person of Madinah to be influenced by the Holy Prophet was Suwaid bin Samit. He went to Makkah for Hajj. There the Holy Prophet was as usual preaching Islam to the pilgrims coming from different places, at their residences. When Suwaid heard his speech, he submitted, "I have also got a thing similar to what you preach," When the Holy Prophet asked what it was, he said, "The roll of Luqman." Then on the Holy Prophet's asking, he read out a portion of it, whereupon the Holy Prophet said, "This discourse is fine, but that which I have is better still.' Then he recited the Qur'an to him, and Suwaid admitted that that was certainly better than the wisdom of Luqman. (Ibn Hisham, vol. II, p. 378).
According to the historians, this person (Suwaid bin Samit) was known by the title of Kamil (Perfect) in Madinah on account of his ability, bravery, nobility and poetry. But when after his meeting with the Holy Prophet he returned to Madinah, he was killed in the battle of Bu'ath, which was fought some time afterwards. His tribesmen were of the opinion that he had become a Muslim after his meeting with the Holy Prophet.
The One and Only.
Fourteen hundred years ago, the polytheists and Jews in Arabia asked Prophet Muhammad (s.a.a.w.) questions about God. Some of these questions were:
Tell us of your Lord's ancestery.
O Muhammad, tell us attributes of your Lord, who has sent you as prophet.
What is your Lord made of?
Is He made of gold, silver, iron or what?
Does He belong to a race of Gods?
Does He have parents or children?
Who will inherit the earth after Him?
The answer came in the following verse of the Holy Quran:
قُلْ هُوَ اللَّهُ أَحَدٌ
Say: "He is Allah, the One and Only.” (The Holy Quran, Surah Al-Ikhlas, Ayah 1, 112:1)
Let us first analyze the sentence, “ Huwa-Allahu Ahad”, هُوَ ٱللَّهُ أَحَدٌ lexically.
In this sentence, Huwa is the subject (mubtada) and Allahu its predicate (its khabar), and Ahad-un its second predicate (second khabar). According to this parsing the sentence means: "He (about Whom you are questioning me) is Allah, the One and Only.” Another meaning according to the language rules can be, "He is AIIah, the One."
The phrase righteous deeds is commonly translated as good actions. But, if we look deep into it, we would discover more significance hidden behind it. The two locutions ‘action’ and ‘activity’ are generally taken to convey the same sense. But there is a subtle difference in their meaning. Any kind of movement or work can be called activity, but the word action usually implies some strenuous or arduous work. On the other side, the word ‘virtuous’ or ‘righteous’ denotes something which had developmental characteristics and potential for enhancement. By combining these two, we would realize that the actual significance of this term is that it is necessary for man to put up a hard struggle to achieve that real goat for which he was potentially created, and he had to ascend certain heights to attain that goal. All this is conveyed by the comprehensive word ‘righteous deed’.