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)Read more...
Muhammad (s.a.a.w.) asked people to shun notions of racial, family or any other form of superiority based on mundane things and said that righteousness alone was the criterion of one's superiority over another. It has already been shown how he mixed with everyone on equal terms, how he ate with slaves, servants and the poorest on the same sheet (a practice that is still followed in Arabia), how he refused all privileges and worked like any ordinary labourer. Two instances may, however, be quoted here:
Once the Prophet (s.a.a.w.) visited Saad Bin Abadah. While returning Saad sent his son Quais with him. The Prophet (s.a.a.w.) asked Quais to mount his camel with him. Quais hesitated out of respect but the Prophet (s.a.a.w.) insisted: "Either mount the camel or go back." Quais decided to go back. [Abu Dawood]
On another occasion he was travelling on his camel over hilly terrain with a disciple, Uqba Bin Aamir. After going some distance, he asked Uqba to ride the camel, but Uqba thought this would be showing disrespect to the Prophet (s.a.a.w.). But the Prophet (s.a.a.w.) insisted and he had to comply. The Prophet (s.a.a.w.) himself walked on foot as he did not want to put too much load on the animal. [Nasai]
The prisoners of war of Badr included Abbas, the uncle of the Prophet (s.a.a.w.). Some people were prepared to forgo their shares and remit the Prophet's (s.a.a.w.) ransom but he declined saying that he could make no distinctions. [Sahih Bukhari]
During a halt on a journey, the companions apportioned work among themselves for preparing food. The Prophet (s.a.a.w.) took upon himself the task of collecting firewood. His companions pleaded that they would do it and that he need not take the trouble, but he replied,
"It is true, but I do not like to attribute any distinction to myself. Allah does not like the man who considers himself superior to his companions." [Zarqani, Vol. 4 pg. 306)]
by Athar Husain
An excerpt from the book entitled "The Message of Mohammad," by Athar Husain.
"Allah is the light of the heavens and the earth . . . "[1. Qur'an (24:35).]
The Light is one of the ninety-nine Beautiful Names of Allah. Light is that by which things become known. Things may exist in the dark, but they cannot be seen. Light may be physical, such as the light of the sun or the moon, or intelligible, like the light of the intellect. The latter is that which illuminates the darkness of ignorance with the light of knowledge. Total darkness is non-existence, thus light is that which brings created beings out of non-existence into existence. It is the creative act of Allah and this is one of the meanings of "Allah is the light of the heavens and the earth . . . " The other meaning is that every light in the universe is but a reflection of His mercy, every knowledge a reflection of His knowledge and so on. "Allah created His creation in darkness," said the Prophet, may Allah’s blessings and peace be upon him, "then He sprayed them with His light. Those whom this light reached became rightly guided, while those it did not went astray."[2. Tirmidhi.] And he also said, as recorded by Muslim, "Allah, August and Majestic is He, wrote the destinies of creation fifty thousand years before He created the Heavens and the earth. His throne was on the water. Among what He wrote in the Remembrance, which is the Mother of the Book, was: Muhammad is the Seal of the Prophets."Read more...
Allah T'ala says in the Holy Quran:
قُل لاَّ يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ فَاتَّقُواْ اللّهَ يَا أُوْلِي الأَلْبَابِ لَعَلَّكُمْ تُفْلِحُونَ
(5:100) (O Messenger!) Say to them: "The bad things and the good things are not equal, even though the abundance of the bad things might make you pleased with them. Men of understanding, beware of disobeying Allah; then maybe you will attain true success.'
The Sublime Life of Muhammad
It is this high and noble spirit of tolerance that should dominate the world if the world is to live in peace and men are to live in happiness. It is this spirit that makes every study of the life of Muhammad, to whom God revealed these genuine truths, and of every scholarly study undertaken only for the sake of knowledge, capable of achieving a mastery of such cosmic and spiritual principles as will guide humanity to the new civilization it seeks. Every deep research undertaken in such a study will expose secrets many men believed for a long time to be forever closed to scientific investigations, but on which the investigations of psychology have shed illuminating light. The life of Muhammad, as we have had occasion to see, is a human life that realized in itself the highest ideals of which man is capable. On this account, the Prophet's life constitutes a good example and true guidance to whosoever wishes to reach human perfection through faith and the work of virtue. What highness and nobility can compare with that which made the life of Muhammad-even before his commission to prophethood-the example of truthfulness, dignity and trustworthiness, just as it made that life after the commission to prophethood one long poem of self-sacrifice in the cause of God-the cause of truth and goodness, the final end of all prophethood? Muhammad exposed his life to death many times; his people sought to tempt him with wealth, sovereignty, and all things desired by men; but he resisted them all. He remained the best of all men in nobility, ethical virtue, and dedication to the cause of God.
This human life of Muhammad attained exalted levels of vision and nobility, of power and magnanimity such as no other life has realized. It was a human life which kept itself in communion with the cosmos from eternity to eternity, and with the Creator of the cosmos by His grace and mercy. Were Muhammad not exactingly truthful in the conveyance of his Lord's message, some thinkers throughout the centuries would have come up with some evidence to this effect, and some principle taught by Muhammad would have been exposed as untrue. But 1,350 years [The current year is Islam's one thousand, three hundred, eighty-seventh year, A.H. -Tr.] have passed while that which Muhammad conveyed from his Lord continues to be the model of truth and genuine guidance. Sufficient is it to mention in support of this that what God revealed to Muhammad, to the effect that he was the last of the prophets and messengers of God, has never been successfully overthrown by anybody else's claim to be a prophet and a messenger of God. Throughout the world during all these centuries many men have achieved the greatest possible heights of power and excellence in all aspects of life. None of them, however, has been given the gift of prophethood, of conveying a message from God. Before Muhammad, however, the prophets and the messengers were many, each of whom warned his people that they had gone astray, and each one sought to bring them back to the religion of truth. Yet none of them claimed that he was sent to all men or that he was the last of the prophets. But Muhammad made this claim which was revealed to him by God, and the centuries have proved his claim to be true. What Muhammad conveyed was no fabrication but a true report of a divine message meant to provide guidance and to bring mercy to all mankind.
In conclusion, let me say that the utmost purpose I have hoped my book to achieve is that it may have prepared the road for further researches and studies in these matters. Such researches and studies, we hope, will be wider in scope and deeper in insight than this book. In writing these pages, I have exerted all the effort of which I am capable and explored all the field that my vision could, with God's grace, encompass. God says:
"God only holds a man responsible to the extent of his capacity. He holds every man responsible for what he has done whether good or ill. 0 God! Grant to us that we may not forget, that we may not fall into error. 0 God! Grant to us that we may not have to bear the great burden of those who have gone before us. 0 God! Grant to us that we may not have to bear a burden beyond our capacity. Grant us Your forgiveness, and have mercy on us. You alone are our Lord and Master. Help us therefore to achieve victory over the Godless." [Qur'an 2:286]