You Must Know Him

You may be an atheist or an agnostic or you may belong to any of the religious denominations that exist in the world today. You may have been a Communist or a believer in democracy and freedom. No matter what you are, and no matter what your religious and political beliefs, personal and social habits happen to be— YOU STILL MUST KNOW THIS MAN!

He was by far the most remarkable man that ever set foot on this earth. He preached a religion, founded a state, built a nation, laid down a moral code, initiated numberless social and political reforms, established a dynamic and powerful society to practice and represent his teachings, and he revolutionized the worlds of human thought and human action for all time. His name was Muhammad (peace and blessings of Almighty Creator be upon him)—and he accomplished all these wonders in the unbelievably short span of twenty-three years.

 

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The Holy Quran on Muhammad (s.a.a.w.)


Some selected verses from the Holy Qur'an about his life, status, morals and manners

compiled by Siddiq Osman Noormuhammad

On one occasion when mother of the faithful, Aisha (radi-Allah Anha) was asked about the morals and manners of the Holy Prophet (p.b.u.h.), she replied: "His morals are the Qur'an." This meant that the Holy Prophet's actions and sayings were a practical commentary of the Holy Qur'an, or, in other words, the Holy Prophet was the embodiment of action based upon the Holy Qur'an.

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Muhammad (s.a.a.w.) as a Witness

 

Allah T'ala sent the Prophet Muhammad (s.a.a.w.) as  شَاهِدً

 Allah T'ala says in the Holy Quran:

 يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا

O Prophet, We have sent you as a witness, a bearer of good news and a warner. (33:45)

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Prophet's Moral Teachings by Ghazali

An Ideal Personality
by
Hadhrat Imam Ghazali (RA)

 

Prophet's Moral Teachings

Islam had come to illuminate the lives of the people with the light of virtue and good manners, to create in them brightness of character, and to fill their laps with the pearls of good conduct. It made the stages that came in the process of achieving this great objective as an important part of the prophet hood. Similarly it declared all attempts to create disruption in these stages as an expulsion from the religion and equivalent tothrowing away the yoke of faith from one's neck.

The position of morality is not like that of the means of pleasures and luxuries, from which indifference may be possible. But morality is the name of the principles of life which the religion must adopt and must care for the respect of its standard-bearers.

Islam has enumerated all these virtues and principles and has encouraged its followers to make them parts of their lives, one after another.

If we collect all the sayings of the holy Prophet about the importance of good moral character, then a voluminous book will be prepared, about which many of the great reformers will be ignorant.

Before we enumerate these virtues and state their details, it will be proper if we quote some examples of how strongly and emphatically Islam has called upon the people to adopt good moral character.

Usama bin Shareek says: "We were sitting in the presence of the Messenger of Allah so quietly as if birds were perched on our heads. Nobody had the courage to open his mouth. In the meanwhile some people came and asked: "Amongst the slaves of God who is the dearest to Him." The Prophet replied: "One who has the best moral character." (Ibn Haban)

Another tradition has it: "They asked what is the best thing given to man ?" He replied: "Best moral character." (Tirmizi)

The Prophet was asked: "Which Muslim has the perfect faith ?" He answered: "He who has the best moral character." (Tibrani)

Abdullah bin' Amar has reported: "I have heard the Prophet as saying: 'Should I not tell you who amongst you is the most likeable person to me 1 And who will be the nearest to me on the Day of the Judgment 1' He repeated this question twice or thrice. The people requested him to tell them about such a person. He said 'He who amongst you has the best moral character.'"(Ahmed)

In another hadith, he has said: "On the Day of the Judgement there will be nothing weightier in the balance of a momin than the goodness of character.

Allah dislikes an obscene and a rude talker and the bearer of a good moral character reaches to the level of the observer of the prayer and fasting, on account of his character." (Imam Ahmed)

There would be nothing surprising if such teachings were to come from a philosopher who was busy in his campaign of moral-reform. But the great surprise is that these teachings come from a man who strived for establishing a great new faith, when all other religions turn their attention first only towards the performance of worship and such other religious rites.

The last Prophet gave a call for the performance of various Corms of worship and for the establishment of such a government that was involved in a long-drawn war with its large number of enemies. Inspite of the expansion of his religion and the immense increase in the various tasks of his followers, the Prophet informs them of the fact that on the Day of the Judgment there will be nothing weightier in their balance than their good moral character, then definitely this reality is not hidden from him that in Islam the value of morality is very high.

The fact is that if the religion is the name of good conduct between man and man, then on the other hand in its spiritual sense it is also the name of the best relationship between man and his God, and in both these aspects there is the same reality.

There are many religions which give this glad tiding that you may embrace any belief, your sins will be washed away and offering fixed prayers of any religion will cancel your mistakes.

But Islam does not believe in this. According to it, these benefits will be available only when the axis and centre of belief is a conscious step towards virtue and payment of the compulsory dues, and when the proposed worship can become the real source of washing away the sins and generating the real perfection. In other words evil can be removed by those virtues which man makes his own and by which he is able to reach high and lofty standards.

The holy Prophet has very forcefully emphasised these valuable principles so that the Ummah may understand it very clearly that the value of morality may not go down in its eyes and the importance of mere forms and shapes may not increase.

Hazrat Anas has reported: "Allah's Messenger has said: 'A slave achieves, by means of the goodness of his character, great position and high honour in the Hereafter, though he may be weak in matters of worship; but on account of his wickedness of character he is thrown in the lowest recesses of the Hell." (Tibrani).

Hazrat Ayesha narrates: "I have heard the Prophet as saying: 'Momin, by goodness of his character, achieves the high position of the one who observes fast and offers prayers." ( Abu Dawood).

Ibn Umar is reported to have narrated: "I have heard the Prophet as saying: 'A Muslim who observes moderation in matter of worship, on account of the goodness of his character and decency achieves the position of that man who observes fast and recites Allah's verses during prayers in the night." (Ahmed)

Abu Huraira has quoted the Prophet as saying: "A Momin's nobility is his religiousness, his tolerance is his intelligence, and his lineage is his goodness of character." (Hakim)

Abu Zar has narrated: "Successful is the man who had purified his heart for faith, kept his heart on the right lines, his tongue was truthful, his self was content, and his nature was on the right path."(Ibn Haban)

The Prophet's Excellent Example

Mere teachings and commands of Do's and Don'ts do not form the foundation of good moral character in a society, because only these things are not sufficient for developing these good qualities in the human nature; a teacher may merely order to do such and such things and not to do such and such things, and the society becomes a moralist society. The teachings of good conduct which is fruitful requires long training and constant watchfulness.

The training cannot be on the right lines if the example before the society is not such that commands full confidence, because a person having a bad moral character cannot leave a good impression on his surroundings.

The best training can be expected only from such a man whose personality, by the force of its morality, would create a scene of admiration in the beholders. They would sing praises of his nobility and feel the irresistible urge to benefit from the example of his life. The world would spontaneously feell the urge to follow his footsteps.

For nourishing and developing more and more excellent good character among his followers it is necessary that the leader must possess higher and nobler character and attributes than his followers.

The holy Prophet himself was the best example of the good moral character, to emulate which he was giving a call to his followers. Before advising them to adopt a moral life by giving sermons and counsels, he was sowing the seeds of morality among his followers by actually living that kind of life.

Abdullah Ibn Amar says: "The Messenger of Allah (p. b. u. h.) was neither ill-mannered nor rude. He used to say that the better people among you are those who are best in their moral character." (Bukhari)

Anas says: "I served the holy Prophet for ten years. He never said 'Uf (expressing dissatisfaction), nor did he ever ask me why I did this or did not do that(Muslim)

It is also reported by him: "My mother used to hold the Prophet's hand and used to take him wherever she wanted. If any person used to come before him and shake his hand, the Prophet never used to draw away his hand from the other person's hands till the latter drew away his hands, and he never used to turn away his face from that person till the latter himself turned away his face. And in the meetings he was never seen squatting in such a way that his knees were protruding further than his fellow-squatters." (Tirmizi)

Hazrat Ayesha says: " If there were two alternatives, the holy Prophet used to adopt the easiest alternative, provided there was no sin in it. If that work were sinful, then he used to run away farthest from it. The prophet did not take any personal revenge from any body. Yes, if Allah's command were to be disobeyed, then his wrath was to be stirred. Allah's Messenger did not beat anybody with his own hands, neither his wife nor a servant. Yes, he used to fight in the wars in the cause of Allah." (Muslim)

Anas has narrated: "I was walking with the Prophet. He had wrapped a thick chadar round his body. One Arab pulled the chadar so forcefully that a part of his shoulder could be seen by me, and I was perturbed by this forceful pulling of the chadar. The Arab then said: '0 Muhammed! Give me some of my share from the property which Allah has given you.' The Prophet turned towards him and laughed, and gave orders for a donation being given to him." (Bukhari)

Hazrat Ayesha has reported that Allah's Messenger has said: "Allah is soft-hearted. He likes soft heartedness. And the reward which He gives for soft-heartedness does not give for hardness, nay, such a reward He does not give for any thing." (Muslim)

In another tradition it is stated: "Softness in whichever thing it may be, will make that thing beautiful. And from whichever thing softness is taken out, it will become ugly." Jarir narrates that the Prophet has said: "The reward which Allah gives for soft-heartedness He does not give it for folly; and when Allah makes any slave His favourite, He gives him softness. Those families that are devoid of softness become deprived of every virtue." (Tibrani)

Abdullah bin Harith has reported that he did not see anybody smiling more than the Messenger of Allah. (Tirmizi)

Hazrat Ayesha was asked what did Prophet do at home? She replied:" He used to be in the service of his home people; and when the time of prayer came he used to perform ablutions and go out for prayer." (Muslim)

Anas has narrated: "Allah's Messenger had the best manners of all the persons. I had an adopted brother, whose name was Abu Umair. He had a sick sparrow, who was called 'Nagheer'. Allah's Messenger used to be playful with him and ask him : '0 Abu Umair! what has happened to your Nagheer'. " (Bukhari)

Of the habits and traits of the Prophet one trait was very well known that he was extremely philanthropic. He was never miserly in anything. He was very brave and courageous. He never turned away from Truth. He was justice, loving. In his own decision he never committed any excesses or injustice. In his whole life he was truthful and an honest trustee.

The same Quran, the same Criterion, the same Yasin, the same Taha

Allah has commanded all the Muslims to follow the excellent habits and the best traits of the Prophet and to take guidance from the holy life of the holy Messenger.

"Surely there is in the person of Allah's .messenger an excellent example for you-for every person who has hope in Allah and the Hereafter and remember, Allah, reciting His name many times." (Ahzab: 21) Qazi A'yaz says that the Prophet was the most excellent-mannered, most philanthropic and the bravest of all. One night cause). They saw that the Prophet was coming from that direction. He had rushed before all others to find out what was the trouble. He was riding the horse of Abu Talha, without a saddle, and a sword was hanging from his neck, and he was comforting the people not to be afraid saying there was nothing to worry.

Hazrat Ali says that in the battles when fighting started, we used to worry much about the Prophet, because nobody was nearer to the enemy in the fighting than the Prophet.

Jabir bin Abdullah says that whenever anything was requested of him, he never said: No.

Hazrat Khadija had told him when he was first blessed with the Divine Revelation: "You carry the loads of the weak people, you earn for the poor, and help a person if any trouble comes to him in following the Truth."

Once he received seventy thousand dirhams. They were placed before him on the mat. He distributed them standing. He did not refuse a single beggar till he finished the entire amount.

A man approached him and requested for something. He said: "At present I do not have anything, buy something in my name, and when we will get some money we will pay for it."

Hazrat Umar stated: "Allah has not made it compulsory for you to do a thing on which you have no power or control." This saddened the Prophet.

One Ansari said: "O Messenger of Allah! Spend and be not afraid of the straitened circumstances imposed by Allah."

The Prophet smiled and his face shone resplendently. He said: "I have been commanded to do this only."

The holy Prophet used to love his companions. He did not hate them. He respected every respectable man from any other nation, and he used to appoint him as a responsible officer over them. He used to be in search of his companions and gave them their shares. No companion thought that any other person was more respectable in the Prophet's eye than the companion himself.

Any person who adopted his companionship or anybody who came to him for his need, he used to advise him to be patient, till he was satisfied. If anybody asked anything from him, he gave it to him or else talked to him so lovingly that he came back satisfied. The river of his kindness was flowing for every body. For his companions he was a guardian, and in matters of Truth all were equal in his eyes.

He was good-looking, decent, humble and soft hearted. He was not a narrow-minded and a hard person. Quarrelling was not his habit. He never spoke obscene words. To condemn others or to praise some one excessively was beyond the pale of his character. He expressed indifference towards unnecessary things, but he was never given to pessimism.

Hazrat Ayesha says that there was none who possessed a better moral character than the Prophet. Whenever his friends or his home people called him, he readily responded.

Jarir bin Abdullah says: "Since the time I became a Muslim, the Prophet did not prevent me from entering (the house); whenever he looked at me, he smiled."

He used to exchange repartees with his companions, mix up with them freely, and tried to be nearer to them. He played with their children and took them in his lap.

Invitation from free men, male or female slaves, or poor persons were acceptable to him. He visited the ailing and invalid persons in the far-flung areas of Medina. He accepted the excuses of the really helpless people.

Anas says that if any person who whispered anything into his ears, he never removed his ear from his mouth unless the whisperer himself withdrew his mouth. Whenever anybody held his hand, he never tried to withdraw his hand unless the other man withdrew his. He always used to be the first to salute anyone who met him or to be first to shake hands with his companions. He never stretched his legs in the midst of his companions so that they may not be inconvenienced.

Whoever came to him was duly respected by him. Many times he used to spread his cloth for the visitor, and used to place the cushion which was in his use behind the visitor's back. If the visitor were reluctant to lit on the cloth, he used to insist.

He gave new family names to his companions. In their honour, he used to call them by beautiful names. He never used to interrupt anybody's talk till the speaker either stopped or stood up.

Anas narrates that if anybody brought a present to the Prophet he used to ask him to take it to a particular house Hazrat Ayesha says: "I was not jealous of any woman, nor did I feel any ill will towards Khadija, as I used to hear of her repeatedly from the Prophet. If any goat were slaughtered, he used to send it to her friends' house as a present. Once her sister asked for permission to come in. He was very pleased to see her.

A woman came to him and spoke endearingly of Khadija and asked questions about her lovingly. When she went away, he said: "This woman used to come during Khadija's time. Good relationship is a sign of faith".

He treated his relatives kindly, but he did not give them preference over better persons.

Abu Qatawa has reported that when a delegation of Najashi came to the Prophet, he rose for serving them. His companions told him that they were sufficient to serve them. He replied:

"They had honoured our companions, therefore I personally want to serve them."

Abu Usama has narrated that once the Messenger of Allah went among his companions leaning on a cane and his companions stood up. The Prophet said: "Do not stand up. Do not adopt the system of these Non Arabs who stand up to pay respect to one another."

He said:"I am a slave of Allah; I eat as other people eat, and I sit as other people sit." When he rode a mule, he allowed some one else to ride behind him. He used to visit poor invalids. He allowed the beggars to sit in his meetings. He mixed up freely with his companions. Where the meeting was over, he used to sit there.

The Prophet once performed Hajj on a cheap Kajawa on the back of a camel on which an old, torn chadar was spread, whose cost could be at the most four dirhams. He said: "O Allah I This is my Hajj in which there is neither hypocrisy nor show."

When Makkah was conquered and the Muslim soldiers entered the city, the Prophet was riding a camel and his head was bowed down in humility, so much 80 that it appeared that his head was touching a part of the kajawa.

He was of a quiet nature. He never talked without necessity. And if anybody talked with a wry face, he used to be indifferent to him and ignored him.

His smile was his laughter. His talk was straight and direct, in which there was no excess. His companions, in his honour and in following him, considered it sufficient to smile in his presence.

His meetings manifested a spirit of tolerance, trusteeship, honesty, virtue and righteousness. Voices were not raised there and no back-biting was allowed therein.

Whenever he opened his mouth to speak, his companions used to keep silent, as if birds were perched on their heads.

When he walked, it was with a balanced gait. There was neither fright nor haste in his gait, nor was there laziness.

Ibn Abi Hala says: "His silence was on account of tolerance, far-sightedness, estimation and thinking and contemplating."

Hazrat Ayesha says that he talked in such a way that if anybody wanted to count the words, he could do so.

The Messenger of Allah liked fragrance and used perfumes many times.

The world was presented to him with all her allurements and amusements. Victories were won by his armies, but he was indifferent to luxuries and pleasures. He died in such a condition that his armour was pledged to a Jew.

http://archive.islamkashmir.org/radiant-reality/nov-2006.htm#10.%20An%20Ideal%20Personality

The end cry of the righteous

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Allah Subhanuhu wa-T'ala says in the Holy Quran:

إِنَّ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمَانِهِمْ تَجْرِي مِن تَحْتِهِمُ الأَنْهَارُ فِي جَنَّاتِ النَّعِيمِ

دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلاَمٌ وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلّهِ رَبِّ الْعَالَمِينَ

Surely those who believe (in the truths revealed in the Book) and do righteous deeds their Lord will guide them aright because of their faith. Rivers shall flow beneath them in the Gardens of Bliss. Their cry in it will be: 'Glory be to You, Our Lord!', and their greeting: 'Peace!'; and their cry will always end with: 'All praise be to Allah, the Lord of the universe. (10:9-10)

The sequence of ideas presented here is quite significant because answers have been systematically provided to a number of highly relevant basic questions. Let us look at these answers in their sequence. Why will the righteous enter Paradise? The answer is: because they have followed the straight way in their worldly life. That is, in all matters and in every walk of life, in all affairs relating to the personal or collective life they have been righteous and have abstained from false ways.
This gives rise to another question: how were the righteous able to obtain a criterion that would enable them to distinguish, at every turn and crossroad of life, between right and wrong, between good and evil, between fair and unfair? And how did they come to have the strength to adhere to what is right and avoid what is wrong? All this, of course, came from their Lord Who bestowed upon them both the guidance which they needed to know the right way and the succour required to follow it. In answer to why their Lord bestowed upon them this guidance and succour, we are reminded that all this was in consideration for their faith.
It is also made clear that this reward is not in lieu of merely a verbal profession to faith, a profession that is no more than a formal acceptance of certain propositions. Rather, the reward is in consideration for a faith that became the moving spirit of a believer's character and personality, the force that led him lo righteous deeds and conduct. We can observe in our own physical lives that a person's survival, state of health, level of energy, and joy of living all depend upon sustenance from the right kind of food. This food, once digested, provides blood to the veins and arteries, provides energy to the whole body and enables the different limbs to function properly.
The same holds true of man's success in the moral domain. It is sound beliefs which ensure that he will have the correct outlook, sound orientation and right behaviour that will ultimately lead to his success. Such results, however, do not ensue from that kind of believing which either consists of a mere profession to faith, or is confined to some obscure corner of man's head or heart. The wholesome results mentioned above can only be produced by a faith which deeply permeates man's entire being, shaping his mental outlook, even becoming his instinct; a faith which is fully reflected in his character, conduct and outlook on life. We have just noted the importance of food. We know that the person who, in spite of eating remains like one who has not partaken of any food, would not be able to enjoy the healthy results that are the lot of the person who has fully assimilated what he ate. How can it be conceived that it would be different in the moral domain of human life? How can it be that he who remains, even after believing, like the one who does not believe, will derive the benefit and receive the reward meant for those whose believing leads to righteous living?

"...their cry will always end with: 'All praise be to Allah, the Lord of the universe."

This should remove any misconceptions about Paradise which seem to have been formed by some people of frail understanding. Subtly, the verse suggests that when people are admitted to Paradise, they will not instantly pounce upon the objects of their desire as the starved and hungry are wont to do when they observe food. Nor will they frantically go about giving vent to their lusts, impatiently demanding their cherished objects of enjoyment - beautiful women, wine, dissolute singing and music.
The fact is that the men of faith and righteousness who are admitted to Paradise will be those who, during their life in the world, have embellished their lives with sublime ideas and noble deeds, who have refined their emotions, who have oriented their desires in the right direction, and who have purified their conduct and character. Thus, the nobility which they have developed in their personalities will shine in even greater splendour when they set their feet in the pure and clean environment of Paradise. Those same traits which characterized their behaviour in the world will appear with even greater lustre.
The favourite occupation of such people in Paradise will be the same as during their life on the earth - to celebrate the praise of God. Likewise, their relationships in Paradise will be imbued with feelings of mutual harmony and concern for each other's well-being as had been the case in this world.
(Tafheemul Quran)

Short Quotes

Do you not know

 أَلَمْ تَعْلَمْ أَنَّ اللّهَ عَلَىَ كُلِّ شَيْءٍ قَدِيرٌ

أَلَمْ تَعْلَمْ أَنَّ اللّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَمَا لَكُم مِّن دُونِ اللّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ

Do you not know that Allah has full power over everything? Do you not know that the sovereignty of the heavens and the earth belongs to Allah alone and that you have neither any protector nor helper beside Him? (last part of 2:106 & 2:107)