"Allah's Messenger (s.a.a.w.) used to patch his sandals, sew his garment and conduct himself at home as anyone of you does in his house. He was a human being, searching his garment for lice, milking his sheep, and doing his own chores." (Narrated by al-Tirmathi).
She also said:
"He would patch his garments and sole his sandals" She was once asked: "How was he with his family?", she responded: "He was in the service of his family until it was time for prayer, at which time he would go and pray."
THE EXTREME LOVE OF ALLAH'S MESSENGER (MAY PEACE BE UPON HIM) FOR HIS UMMA, AND HIS EXTREME ANXIETY TO WARN THEM AGAINST THAT WHICH IS A SOURCE OF TROUBLE TO THEM
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The similitude of mine and that of my Umma is that of a person who lit fire and there began to fall into it insects and moths. And I am there to hold you back, but you plunge into it. (Muslim, Ch 6, Book 030, Number 5670)
Abu Musa reported Allah's Messenger (may peace be upon him) as saying: The similitude of mine and of that with which Allah sent me is that of a person who came to us and said: O people, I have seen an army with my eyes and I am a plain warner (and issue you warning) that you should immediately manage to find an escape. A group of people from amongst them paying heed (to his warning) fled to a place of protection and a group amongst them belied him and the morning overtook them in their houses and the army attacked them and killed them and they were routed. And that is the similitude of the one who obeyed me, followed with which I had been sent and the similitude of the other is of one who disobeyed and belied me and the Truth with which I have been sent. (Muslim, Ch 6, Book 030, Number 5669)
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’.