AR-RaheeQ Al-Makhtum (THE
SEALED NECTAR)- Memoirs of the Noble Prophet
Author: Saifur Rahman al-Mubarakpuri - Jamia Salafia - India-
Translated by : Issam Diab
Pages : 1. 2. 3.4.5 .6 .7 .8 .9.10 .11 .12 .13 .14 .15.16 .17
The Journey to
Allâh, the Sublime
Symptoms of Farewell:
When the Call to Islam grew
complete and the new faith dominated the whole situation. The
Messenger of Allâh started to develop certain symptoms that
bespoke of leave-taking. They could be perceived through his
statements and deeds:
- In Ramadan in the tenth
year of Al-Hijra he secluded himself for twenty days in
contrast to ten, previously.
- The archangel Gabriel
reviewed the Qur’ân twice with him.
- His words in the Farewell
Pilgrimage (i.e. Al-Wida‘):
"I do not know whether I
will ever meet you at this place once again after this current
"I am to precede you
and I have been made witness upon you. By Allâh, you
will meet me at the ‘Fountain’ very soon. I have been
given the keys of worldly treasures. By Allâh, I do not
fear for you that you will turn polytheists after me. But
I do fear that acquisition of worldly riches should
entice you to strike one another’s neck."
- The revelation of An-Nasr
Chapter amid At-Tashreeq Days. So when it was sent
down on him, he realized that it was the parting time and
that Surah was an announcement of his approaching
- On the early days of Safar
in the eleventh year of Al-Hijra, the Prophet went out
to Uhud and observed a farewell prayer to the martyrs. It
looked like saying goodbye to both the dead and the
living alike. He then ascended the pulpit and addressed
the people saying:
- One day, at midnight he
went to Al-Baqee‘ cemetry, and implored Allâh to
forgive the martyrs of Islam. He said: "Peace be
upon you tomb-dwellers! May that morning that dawns upon
you be more relieving than that which dawn upon the
living. Afflictions are approaching them like cloudy
lumps of a dark night — the last of which follows the
first. The last one is bearing more evil than the first."
He comforted them saying: "We will follow you."
The Start of the Disease:
On Monday the twenty-ninth of
Safar in the eleventh year of Al-Hijra, he participated in
funeral rites in Al-Baqee‘. On the way back he had a headache,
his temperature rose so high that the heat effect could be felt
over his headband.
He led the Muslims in prayer for
eleven days though he was sick. The total number of his sick days
were either thirteen or fourteen.
The Last Week:
When his sickness grew severe he
asked his wives: "Where shall I stay tomorrow?" "Where
shall I stay?" They understood what he wanted. So they
allowed him to stay wherever he wished. He moved to ‘Aishah’s
room leaning — while he was walking — on Al-Fadl bin Al-‘Abbas
and ‘Ali bin Abi Talib. Head banded as he was, he dragged his
feet till he came into her abode. It was there that he spent the
last week of his life.
During that period, ‘Aishah
used to recite Al-Mu‘awwidhat (Chapters 113 and 114 of
the Qur’ân) and other supplications which he had already
Five days before death:
On Wednesday, five days before
he died the Prophet’s temperature rose so high signalling the
severeness of his disease. He fainted and suffered from pain.
"Pour out on me seven Qirab (water skin pots) of
various water wells so that I may go out to meet people and talk
to them." So they seated him in a container (usually used
for washing) and poured out water on him till he said: "That
is enough. That is enough."
Then he felt well enough to
enter the Mosque. He entered it band-headed, sat on the pulpit
and made a speech to the people who were gathering together
around him. He said:
"The curse of Allâh
falls upon the Jews and Christians for they have made
their Prophets’ tombs places of worship."
Then he said:
"Do not make my tomb a
Then he offered himself and
invited the people to repay any injuries he might have inflicted
on them, saying:
"He whom I have ever
lashed his back, I offer him my back so that he may
avenge himself on me. He whom I have ever blasphemed his
honour, here I am offering my honour so that he may
Then he descended, and performed
the noon prayer. Again he returned to the pulpit and sat on it.
He resumed his first speech about enmity and some other things.
A man then said: "You owe
me three Dirhams." The Prophet said:
"Fadl, pay him the money." He went on saying:
"I admonish you to be
good to Al-Ansar (the Helpers). They are my family
and with them I found shelter. They have acquitted
themselves credibly of the responsibility that fell upon
them and now there remains what you have to do. You
should fully acknowledge and appreciate the favour that
they have shown, and should overlook their faults."
In another version:
"The number of
believers would increase, but the number of Helpers would
decrease to the extent that they would be among men as
salt in the food. So he who from among you occupies a
position of responsibility and is powerful enough to do
harm or good to the people, he should fully acknowledge
and appreciate the favour that these benefactors have
shown and overlook their faults."
"Allâh, the Great,
has given a slave of His the opportunity to make a choice
between whatever he desires of Allâh’s provisions in
this world, and what He keeps for him in the world, but
he has opted for the latter."
Abu Sa‘îd Al-Khudri said:
"Upon hearing that, Abu Bakr cried and said: ‘We sacrifice
our fathers and mothers for your sake.’ We wondered why Abu
Bakr said such a thing. People said: ‘Look at that old man! The
Messenger of Allâh says about a slave of Allâh who was
granted the right between the best fortunes of this world and the
bounty of Allâh in the Hereafter, but he says: We sacrifice our
fathers and mothers for your sake!’ It was later on that we
realized what he had aimed at. The Messenger of Allâh was the slave informed to choose. We
also acknowledged that Abu Bakr was the most learned among us."<
Then the Messenger of Allâh said:
"The fellow I feel
most secure in his company is Abu Bakr. If I were to make
friendship with any other one than Allâh, I would have
Abu Bakr a bosom friend of mine. For him I feel affection
and brotherhood of Islam. No gate shall be kept open in
the Mosque except that of Abu Bakr’s."
Four days before his death:
On Thursday, four days before
the death of the Messenger of Allâh , he
said to people — though he was suffering from a severe pain:
"Come here. I will cause you to write something so that you
will never fall into error." Upon this ‘Umar bin Al-Khattab
said: "The Prophet of Allâh is
suffering from acute pain and you have the Qur’ân with you;
the Book of Allâh is sufficient unto you." Others however
wanted the writing to be made. When Muhammad heard them debating over it, he ordered
them to go away and leave him alone.
That day he recommended three
- Jews, Christians and
polytheists should be expelled out of Arabia.
- He recommended that
delegations should be honoured and entertained, in a way
similar to the one he used to do.
- As for the third — the
narrator said that he had forgotten it. It could have
been adherence to the Holy Book and the Sunnah. It
was likely to be the accomplishment and the mobilization
of Osamah’s army, or it could have been performance of
prayers and being attentive to slaves.
In spite of the strain of
disease and suffering from pain, the Prophet used to lead all the prayers till that
Thursday — four days before he died. On that day he led the
sunset prayer and recited:
"By the winds (or
angels or the Messengers of Allâh) sent forth one after
In the evening he grew so sick
that he could not overcome the strain of disease or go out to
enter the Mosque. ‘Aishah said: The Prophet asked: "Have the people performed
the prayer?" "No. They haven’t. They are waiting for
you." "Put some water in the washing pot." Said he.
We did what he ordered. So he washed and wanted to stand up, but
he fainted. When he came round he asked again "Have the
people prayed?" Then the same sequence of events took place
again and again for the second and the third times from the time
he washed to the time he fainted after his attempts to stand up.
Therefore he sent to Abu Bakr to lead the prayer himself. Abu
Bakr then led the prayer during those days. They were
seventeen prayers in the lifetime of Muhammad .
Three or four times ‘Aishah
talked to the Prophet to exempt Abu Bakr from leadership in
prayer lest people should despair of him, but he refused and said:
"You (women) are like
the women who tried to entice Joseph (Yusuf) into
immorality. Convey my request to Abu Bakr to lead the
A Day or Two prior to Death:
On Saturday or on Sunday, the
Prophet felt that he was well enough to perform
the prayer; so he went out leaning on two men in order to perform
the noon prayer. Abu Bakr, who was then about to lead the prayer
withdrew when he saw him coming; but the Prophet made him a gesture to stay where he was
and said: "Seat me next to him." They seated him on the
left hand side of Abu Bakr. The Prophet led
the prayer, and Abu Bakr followed him and raised his voice at
every ‘Allâhu Akbar’ (i.e. Allâh is the
Greatest) the Prophet said, so that the people may hear
A Day before his Death:
On Sunday, a day before he died,
the Prophet set his slaves free, paid as a charity
the seven Dinars he owned and gave his weapons as a present to
the Muslims. So when night fell ‘Aishah had to borrow some oil
from her neighbour to light her oil-lantern.
Even his armour was mortgaged as
a security with a Jew for thirty Sa‘ (a cubic measure)
The Last Day Alive:
In a narration by Anas bin
Malik, he said: "While the Muslims were performing the dawn
prayer on Monday — led by Abu Bakr, they were surprised to see
the Messenger of Allâh raising the curtain of ‘Aishah’s
room. He looked at them while they were praying aligned properly
and smiled cheerfully. Seeing him, Abu Bakr withdrew to join the
lines and give way to him to lead the prayer. For he thought that
the Prophet wanted to go out and pray." Anas
said: "The Muslims, who were praying, were so delighted that
they were almost too enraptured at their prayers. The Messenger
of Allâh made them a gesture to continue their
prayer, went into the room and drew down the curtain."<
The Messenger of Allâh did not live for the next prayer time.
When it was daytime, the Prophet
called Fatimah and told her something in
a secret voice that made her cry. Then he whispered to her
something else which made her laugh. ‘Aishah enquired from her
after the Prophet’s death, as to this weeping and laughing to
which Fatimah replied: "The first time he disclosed to me
that he would not recover from his illness and I wept. Then he
told me that I would be the first of his family to join him, so I
He gave Fatimah glad tidings
that she would become the lady of all women of the world.<
Fatimah witnessed the great pain
that afflicted her father. So she said: "What great pain my
father is in!". To these words, the Prophet remarked:
"He will not suffer
any more when today is over."
He asked that Al-Hasan and Al-Husain
be brought to him. He kissed them and recommended that they be
looked after. He asked to see his wives. They were brought to him.
He preached them and told them to remember Allâh. Pain grew so
much severe that the trace of poison he had at Khaibar came to
light. It was so sore that he said to ‘Aishah: "I still
feel the painful effect of that food I tasted at Khaibar. I feel
as if death is approaching." He ordered
the people to perform the prayers and be attentive to slaves. He
repeated it several times.
The Prophet breathes his Last:
When the pangs of death started,
‘Aishah leant him against her. She used to say: One of Allâh’s
bounties upon me is that the Messenger of Allâh died in my house, while I am still alive.
He died between my chest and neck while he was leaning against me.
Allâh has mixed his saliva with mine at his death. For ‘Abdur
Rahman — the son of Abu Bakr — came in with a Siwak (i.e.
the root of a desert plant used for brushing teeth) in his hand,
while I was leaning the Messenger of Allâh
against me. I noticed that he was looking at the Siwak, so
I asked him — for I knew that he wanted it — "Would you
like me to take it for you?" He nodded in agreement. I took
it and gave it to him. As it was too hard for him, I asked him
"Shall I soften it for you?" He nodded in agreement. So
I softened it with my saliva and he passed it (on his teeth).
In another version it is said:
"So he brushed (Istanna) his teeth as nice as he
could." There was a water container (Rakwa) available
at his hand with some water in. He put his hand in it and wiped
his face with it and said:
"There is no god but
Allâh. Death is full of agonies."
As soon as he had finished his Siwak
brushing, he raised his hand or his finger up, looked upwards
to the ceiling and moved his lips. So ‘Aishah listened to him.
She heard him say: "With those on whom You have bestowed
Your Grace with the Prophets and the Truthful ones (As-Siddeeqeen),
the martyrs and the good doers. O Allâh, forgive me and have
mercy upon me and join me to the Companionship on high."<
Then at intervals he uttered these words: "The most exalted
Companionship on high. To Allâh we turn and to Him we turn back
for help and last abode." This event took place at high
morning time on Monday, the twelfth of Rabi‘ Al-Awwal, in the
eleventh year of Al-Hijrah. He was sixty-three years and four
days old when he died.
The Companions’ concern
over the Prophet’s Death:
The great (loss) news was soon
known by everybody in Madinah. Dark grief spread on all areas and
horizons of Madinah. Anas said:
"I have never
witnessed a day better or brighter than that day on which
the Messenger of Allâh came to
us; and I have never witnessed a more awful or darker day
than that one on which the Messenger of Allâh died on."
When he died, Fatimah said:
"O Father, whom his Lord responded to his supplication! O
Father, whose abode is Paradise. O Father, whom I announce his
death to Gabriel."
‘Umar, who was so stunned that
he almost lost consciousness and stood before people addressing
them: "Some of the hypocrites claim that the Messenger of
Allâh died. The Messenger of Allâh did not die, but went to his Lord in the
same way as Moses bin ‘Imran did. He stayed away for forty
nights, but finally came back though they said he had been dead.
By Allâh, the Messenger of Allâh will
come back and he will cut off the hands and legs of those who
claim his death."
Abu Bakr’s Attitude:
Abu Bakr left his house at As-Sunh
and came forth to the Mosque on a mare-back. At the Mosque, he
dismounted and entered. He talked to nobody but went on till he
entered ‘Aishah’s abode, and went directly to where the
Messenger of Allâh was. The Prophet was
covered with a Yemeni mantle. He uncovered his face and tended
down, kissed him and cried. Then he said: "I sacrifice my
father and mother for your sake. Allâh, verily, will not cause
you to die twice. You have just experienced the death that Allâh
Then he went out and found ‘Umar
talking to people. He said: "‘Umar, be seated." ‘Umar
refused to do so. People parted ‘Umar and came towards Abu
Bakr, who started a speech saying:
"And now, he who
worships Muhammad .
Muhammad is dead now. But he who worships Allâh, He is
Ever Living and He never dies. Allâh says:
‘Muhammad ()is no
more than a Messenger, and indeed (many) Messengers have
passed away before him. If he dies or is killed, will you
then turn back on your heels (as disbelievers)? And he
who turns back on his heels, not the least harm will he
do to Allâh, and Allâh will give reward to those who
are grateful.’" [3:144]
Ibn ‘Abbas said: "By Allâh,
it sounded as if people had never heard such a Qur’ânic verse
till Abu Bakr recited it as a reminder. So people started
reciting it till there was no man who did not recite it."
Ibn Al-Musaiyab said that ‘Umar
had said: "By Allâh, as soon as I heard Abu Bakr say it, I
fell down to the ground. I felt as if my legs had been unable to
carry me so I collapsed when I heard him say it. Only then did I
realize that Muhammad had really died."<
Burial and Farewell
Preparations to his Honourable Body:
Dispute about who would succeed
him broke out even before having the
Messenger of Allâh’s body prepared for burial. Lots of
arguments, discussions, dialogues took place between the Helpers
and Emigrants in the roofed passage (portico) of Bani Sa‘ida.
Finally they acknowledged Abu Bakr - may Allah be pleased with
him - as a caliph. They spent the whole Monday there till it was
night. People were so busy with their arguments that it was late
night — just about dawn of Tuesday — yet his blessed body was
still lying on his bed covered with an inked-garment. He was
locked in the room.
On Tuesday, his body was washed
with his clothes on. He was washed by Al-‘Abbas, ‘Ali, Al-Fadl
and Qathm — the two sons of Al-‘Abbas, as well as Shaqran —
the Messenger’s freed slave, Osamah bin Zaid and Aws bin Khauli.
Al-‘Abbas, Al-Fadl and Qathm turned his body round, whereas
Osamah and Shaqran poured out water. ‘Ali washed him and Aws
leant him against his chest.
They shrouded him in three white
Sahooli cotton cloth which had neither a headcloth<
nor a casing and inserted him in.
A sort of disagreement arose
with regard to a burial place. Abu Bakr said: "I heard the
Messenger of Allâh say: ‘A dead Prophet is buried where
he dies.’ So Abu Talhah lifted the bed on which he died, dug
underneath and cut the ground to make the tomb.
People entered the room ten by
ten. They prayed for the Prophet . The
first to pray for him were people of his clan. Then the
Emigrants, then the Helpers. Women prayed for him after men. The
young were the last to pray.
This process took Tuesday long
and Wednesday night (i.e. the night which precedes Wednesday
morning). ‘Aishah said: "We did not know that the Prophet was being buried till we heard the sound
of tools digging the ground at the depth of Wednesday night."<
1. Khadijah Bint Khuwailid:
In Makkah — prior to Hijra — the Prophet’s household
comprised him and his wife Khadijah bint Khuwailid. He
was twenty-five and she was forty when they got married. She was
the first woman he married. She was the only wife he had till she
died. He had sons and daughters with her. None of their sons
lived long. They all died. Their daughters were Zainab, Ruqaiya,
Umm Kulthum and Fatimah.
Zainab was married to her
maternal cousin Abu Al-‘As bin Al-Rabi‘ and that was before
Al-Hijra. Ruqaiya and Umm Kulthum were both married to ‘Uthman
bin ‘Affan - may Allah be pleased with him - successively (i.e.
he married one after the death of her sister). Fatimah was
married to ‘Ali bin Abi Talib; and that was in the period
between Badr and Uhud battles. The sons and daughters that
Fatimah and ‘Ali had were Al-Hasan, Al-Husain, Zainab and Umm
It is well-known that the
Prophet was exceptionally authorized to have
more than four wives for various reasons. The wives he married
were thirteen. Nine of them outlived him. Two died in his
lifetime: Khadijah and the Mother of the poor (Umm Al-Masakeen)
— Zainab bint Khuzaima, besides two others with whom he did not
consummate his marriage.
2. Sawdah bint Zam‘a:
He married her in Shawwal, in the tenth year of Prophethood, a
few days after the death of Khadijah. Prior to that, she was
married to a paternal cousin of hers called As-Sakran bin ‘Amr.
3. ‘Aishah bint Abu Bakr:
He married her in the eleventh year of Prophethood, a year after
his marriage to Sawdah, and two years and five months before Al-Hijra.
She was six years old when he married her. However, he did not
consummate the marriage with her till Shawwal seven months after
Al-Hijra, and that was in Madinah. She was nine then. She was the
only virgin he married, and the most beloved creature to him. As
a woman she was the most learnčd woman in jurisprudence.
4. Hafsah bint ‘Umar bin Al-Khattab:
She was Aiyim (i.e. husbandless). Her ex-husband was
Khunais bin Hudhafa As-Sahmi in the period between Badr and Uhud
battles. The Messenger of Allâh
married her in the third year of Al-Hijra.
5. Zainab bint Khuzaimah:
She was from Bani Hilal bin ‘Amir bin Sa‘sa‘a. Was
nicknamed Umm Al-Masakeen, because of her kindness and
care towards them. She used to be the wife of ‘Abdullah bin
Jahsh, who was martyred at Uhud, was married to the Prophet in the fourth year of Al-Hijra, but she
died two or three months after her marriage to the Messenger of
6. Umm Salamah Hind bint Abi
Omaiyah: She used to be the wife of Abu Salamah, who died in
Jumada Al-Akhir, in the fourth year of Al-Hijra. The Messenger of
Allâh married her in Shawwal of the same year.
7. Zainab bint Jahsh bin
Riyab: She was from Bani Asad bin Khuzaimah and was the
Messenger’s paternal cousin. She was married to Zaid bin
Haritha — who was then considered son of the Prophet . However, Zaid divorced her. Allâh
sent down some Qur’ânic verses with this respect:
"So when Zaid had
accomplished his desire from her (i.e., divorced her), We gave
her to you in marriage." [33:37]
About her, Allâh has sent down
some verses of Al-Ahzab Chapter that discussed the
adoption of children in detail — anyway we will discuss this
later. The Messenger of Allâh
married her in Dhul-Qa‘dah, the fifth year of Al-Hijra.
8. Juwairiyah bint Al-Harith:
Al-Harith was the head of Bani Al-Mustaliq of Khuza‘ah.
Juwairiyah was among the booty that fell to the Muslims from Bani
Al-Mustaliq. She was a portion of Thabit bin Qais bin Shammas’
share. He made her a covenant to set her free at a certain time.
The Messenger of Allâh accomplished the covenant and married
her in Sha‘ban in the sixth year of Al-Hijra.
9. Umm Habibah: Ramlah,
the daughter of Abu Sufyan. She was married to ‘Ubaidullah bin
Jahsh. She migrated with him to Abyssinia (Ethiopia). When ‘Ubaidullah
apostatized and became a Christian, she stoodfast to her religion
and refused to convert. However ‘Ubaidullah died there in
Abyssinia (Ethiopia). The Messenger of Allâh dispatched ‘Amr bin Omaiyah Ad-Damri
with a letter to Negus, the king, asking him for Umm Habibah’s
hand — that was in Muharram, in the seventh year of Al-Hijra.
Negus agreed and sent her to the Prophet in
the company of Sharhabeel bin Hasnah.
10. Safiyah bint Huyai bin
Akhtab: From the Children of Israel, she was among the booty
taken at Khaibar battle. The Messenger of Allâh took her for himself. He set her free
and married her after that conquest in the seventh year of Al-Hijra.
11. Maimunah bint Al-Harith:
The daughter of Al-Harith, and the sister of Umm Al-Fadl Lubabah
bint Al-Harith. The Prophet married her after the Compensatory ‘Umrah
(Lesser Pilgrimage). That was in Dhul-Qa‘dah in the seventh
year of Al-Hijra.
Those were the eleven women that
the Messenger of Allâh had married and consummated marriage
with them. He outlived two of them — Khadijah and Zainab, the Umm
Al-Masakeen. Whereas the other nine wives outlived him.
The two wives that he did not
consummate marriage with were, one from Bani Kilab and the other
from Kindah and this was the one called Al-Jauniyah.
Besides these, he had two
concubines. The first was Mariyah, the Coptic (an Egyptian
Christian), a present gift from Al-Muqauqis, vicegerent of Egypt
— she gave birth to his son Ibrâhim, who died in Madinah while
still a little child, on the 28th or 29th of Shawwal in the year
10 A.H., i.e. 27th January, 632 A.D. The second one was Raihanah
bint Zaid An-Nadriyah or Quraziyah, a captive from Bani Quraiza.
Some people say she was one of his wives. However, Ibn Al-Qaiyim
gives more weight to the first version. Abu ‘Ubaidah spoke of
two more concubines, Jameelah, a captive, and another one, a
bondwoman granted to him by Zainab bint Jahsh.<
Whosoever meditates on the life
of the Messenger of Allâh , will conceive that his marriage to this
great number of women in the late years of his lifetime, after he
had almost spent thirty years of his best days of youth sufficing
himself to one old wife — Khadijah and later on to Sawdah, was
in no way an overwhelming lustful desire to be satisfied through
such a number of wives. These marriages were in fact motivated by
aims and purposes much more glorious and greater than what normal
marriages usually aim at.
The tendency of the Messenger of
Allâh towards establishing a relationship by
marriage with both Abu Bakr and ‘Umar and his marriage to ‘Aishah
and Hafsah — and getting his daughter Fatimah married to ‘Ali
bin Abi Talib, and the marriage of his two daughters, Ruqaiyah
and Umm Kulthum to ‘Uthman — indicate clearly that he aimed
at confirming the relationship among the four men — whose
sacrifices and great achievements in the cause of Islam are well-known.
Besides this, there was that
tradition of the Arabs to honour the in-law relations. For them a
son or a daughter-in-law was a means by which they sought the
consolidation of relationship and affection with various
phratries. Hostility and fights against alliances and affinities
would bring an unforgettable shame, disgrace and degradation to
By marrying the Mothers of
believers, the Prophet wanted to demolish or break down the
Arab tribes’ enmity to Islam and extinguish their intense
hatred. Umm Salamah was from Bani Makhzum — the clan of Abu
Jahl and Khalid bin Al-Waleed. Her marriage to the Messenger of
Allâh produced good results. Khalid’s
deliberately undecisive attitude at Uhud — for instance — was
due to the Messenger’s marriage to Umm Salamah. Khalid went
even further than that, in a short time he willingly became a
keen obedient Muslim.
After the Messenger of Allâh’s
marriage to Umm Habibah, Abu Sufyan, her father, did not
encounter him with any sort of hostility. Similarly his marriage
to Juwairiyah and Safiyah made the two tribes stop all sorts of
provocation, aggression or hostility against Islam. Better still,
Juwairiyah, herself, was one of the greatest sources of blessing
to her own people. On the occasion of her marriage to the Prophet
, his Companions set a hundred families
of her people free. They said: "It is for their affinity
with the Messenger of Allâh ." No need to say what great good
impression this gratitude had on everybody’s soul. One of the
greatest motives of all is Allâh’s bidding his Prophet to
educate and purify the souls of people who had known nothing
whatsoever about courtesy, education and culture. He had to teach
them to comply with the necessities of civilization and to
contribute to the solidification and the establishment of a new
An essential fundamental rule of
the Muslim society is to prohibit mixing of men and women.
Providing direct education for women, though highly compelling,
is impossible in the light of this Islamic norm. Therefore, the
Prophet had to select some women of different
ages and talents, and indoctrinate them systematically in order
to educate she-bedouins and townswomen, old and young, and thus
furnish them with the instruments of propagating the true faith.
The Mothers of believers (i.e. wives of the Prophet ) were in such a convenient position that
they could convey the state of the Prophet and
his affairs to people (men and women). Being educated and taught
the teachings and rules of Islam, his wives, especially those who
outlived him, played a very important role in conveying Prophetic
traditions Ahadith to the Muslims. ‘Aishah, for
instance, related a large number of the Prophet’s deeds and
His marriage to his paternal
cousin Zainab bint Jahsh was a peculiar case which aimed at
eradicating a deeply rooted pre-Islamic tradition — i.e. the
adoption of children. In Al-Jahiliyah the Arabs used to
consider an adopted person exactly like a real son or daughter as
far as rights and sanctities are concerned. That Jahiliyah
tradition had been so deeply rooted in their hearts that it was
not easy to remove or uproot it. This tradition in fact affronts
the basic principles of Islam; especially those concerned with
marriage, divorce and inheritance and some other cases, and
brought about lots of corruptions and indecencies. Naturally
Islam stands against such deeds, and attempts to remove them from
the Islamic society.
For the eradication of this
tradition, Allâh, the Exalted, bid His Messenger to marry his cousin Zainab bint Jahsh,
who was an ex-wife to Zaid. She was at variance with Zaid to an
extent that he intended to divorce her — that was at the time
when the Confederates (Al-Ahzab) were making an evil
alliance against the Messenger of Allâh and
against the Muslims. The Messenger of Allâh feared that the hypocrites, the
idolaters, and the Jews would make a propaganda out of it and try
to influence some Muslims of weak hearts. That was why he urged
Zaid not to divorce her, in order not to get involved into that
Undoubtedly this hesitation and
partiality were alien to the character of the Prophet . They did not apply to the power of
determination and will with which he had been sent. Allâh, the
Exalted, blamed him for that by saying:
"And (remember) when
you said to him (Zaid bin Haritha may Allah be pleased with him - — the freed slave of the
Prophet ) on
whom Allâh has bestowed grace (by guiding him to Islam)
and you (O Muhammad too)
have done favour (by manumitting him), ‘Keep your wife
to yourself, and fear Allâh.’ But you did hide in
yourself (i.e. what Allâh has already made known to you
that He will give her to you in marriage) that which Allâh
will make manifest, you did fear the people (i.e.
the divorced wife of his manumitted slave) whereas Allâh
had a better right that you should fear him." [33:37]
Finally Zaid divorced Zainab and
the Messenger of Allâh married her at the time he laid siege to
Bani Quraiza. That was after she had finished her Iddat (i.e.
period during which a widow or a divorcee may not remarry). Allâh
Himself had already ordained it, and so gave him no other
alternative. Allâh had even started the marriage Himself by
"So when Zaid had
accomplished his desire from her (i.e. divorced her), We
gave her to you in marriage, so that (in future) there
may be no difficulty to the believers in respect of (the
marriage of) the wives of their adopted sons when the
latter have no desire to keep them (i.e. they have
divorced them)." [33:37]
And that was in order to break
down the tradition of child adoption in practice after He had
done it in words:
"Call them (adopted
sons) by (the names of) their fathers, that is more just
near Allâh." [33:5]
"Muhammad () is not
the father of any man among you, but he is the Messenger
of Allâh, and the last (end) of the Prophets." [33:40]
Lots of deeply-rooted traditions
cannot be uprooted or demolished or even adjusted by mere words.
They must be matched and associated with the action of the
advocate of the Message himself.
This could be perceived through
the deeds practised by the Muslims at Al-Hudaibiyah ‘Umrah
(Lesser Pilgrimage) during which ‘Urwah bin Mas‘ud Al-Thaqafi
saw certain Muslims tend to pick up any expectoration that fell
down from the Prophet . He also saw them race to the water of
his ablution and they almost quarrelled for it. There were others
who competed to pledge allegiance to death and some others
pledged not to flee from (the battlefield). Among those people,
were eminent Companions like ‘Umar and Abu Bakr, who although
dedicated all their lives to the Prophet and
to the cause of Islam, but refused to carry out the Messenger’s
ordres with respect to slaughtering sacrificial animals after the
ratification of Al-Hudaibiyah Peace Treaty, the thing that
perturbed and caused the Prophet to
feel anxious. However, when Umm Salamah - may Allah be pleased
with her - advised that he take the initiative and sacrifice his
animals, his followers raced to follow his example; a clear
evidence in support of the saying: Actions speak louder than
words, in the process of exterminating a deeply-established
Hypocrites aroused a lot of
suspicions and made a broad false propaganda against that
marriage. Their acts and talks about that marriage had ill-effects
on those Muslims whose Faith was still weak, particularly that
Zainab was the fifth wife — and the Noble Qur’ân limited the
number up to four only; Zaid was traditionally his son, and so a
father marrying his son’s divorcee was a heinous sin in the
eyes of the Arabians.
Al-Ahzab Surah was
revealed to shed full light on the two issues, i.e. Islam does
not recognize adoption of children, and the Prophet is given (by Allâh) more freedom as
regards the number of wives he can hold than other Muslims in
order to achieve noble and honourable purposes.
However, the treatment of the
Messenger of Allâh to his wives was of honourable, noble,
and superb nature. His wives were on tops in respect of honour,
satisfaction, patience, modesty, and service (that is to say the
performance of housework and marriage duties). Although the
Messenger’s house-life was hard and unbearable, none of his
wives complained. Anas said about the Prophet’s life: "According
to my knowledge, the Messenger of Allâh has
never tasted a thin flattened loaf in all his lifetime, nor has
he ever seen with his own eyes roasted mutton."<
‘Aishah said: "Over two
months have elapsed — during which we have seen three crescents
— and yet no fire has been kindled in the houses of the
Messenger of Allâh (i.e. they did not cook food)."
"What did you eat to sustain yourselves?" ‘Urwah
asked. She said "The two blacks: dates and water"<.
Lots of information about the hard life of the Prophet were told.
In spite of these hardships,
straits and adversity of life in the house of the Prophet , none of his wives uttered a word of
complaint worthy of reproach — but once. This exception was
required by human instinctive inclinations. However, it was not
so important and consequently it did not require the decree of a
legislative rule. Allâh has given them an opportunity to choose
between two things, as clearly stated in the following verses:
"O Prophet (Muhammad )! Say
to your wives: ‘If you desire the life of this world,
and its glitter, — then come! I will make a provision
for you and set you free in a handsome manner (divorce).
But if you desire Allâh and His Messenger, and the Home
of the Hereafter, then verily, Allâh has prepared for Al-Muhsinat
(good doers) amongst you an enormous reward.’" [33:28,29]
They were so noble and honest
that none of them preferred ‘the life of this world and its
glitter’ to the abode in the Hereafter.
Although they were many in
number, nothing of the dispute occurrences that normally happen
among co-wives, took place in their houses. Very few cases could
be the only exception; but they were quite normal. Allâh
reproached them for that, so they ceased to do such a thing. This
incident is mentioned in At-Tahreem Chapter:
"O Prophet! Why do you
ban (for yourself) that which Allâh has made lawful to
you …" [66:1] (to the end of the fifth verse).
Discussing polygamy — in my
opinion — is not a necessity; since a person who is familiar
with the Europeans, and indecent practices, sufferings,
wickedness, their sorrows and distresses, the horrible crimes
they commit in this respect as well as the trials, the disasters
that they are involved in, and which emanate directly from their
disregard of the principle of polygamy form a good reason (to
justify the soundness of polygamy). The distorted picture of life
in Europe with the ill-practices featuring it, could truthfully
justify the existence and practice of polygamy. In this, there
are Divine signs for all people possessed of lucid mind.
The Prophet ,
Attributes and Manners
The Prophet combined both perfection of creation and
perfection of manners.
This impression on people can be
deduced by the bliss that overwhelmed their hearts and filled
them with dignity. Men’s dignity, devotion and estimation of
the Messenger of Allâh were unique and matchless. No other man
in the whole world has been so honoured and beloved. Those who
knew him well, were fascinated and enchanted by him. They were
ready to sacrifice their lives for the sake of saving a nail of
his from hurt or injury. Being privileged by lots of prerogatives
of perfection that no one else had been endowed with, his
Companions found that he was peerless and so they loved him.
Here we list a brief summary of
the versions about his beauty and perfection. To encompass all
which is, addmittedly, beyond our power.
Beauty of Creation:
Describing the Messenger of Allâh
, who passed by her tent on his journey
of migration, Umm Ma‘bad Al-Khuza‘iyah said to her husband:
"He was innocently
bright and had broad countenance. His manners were fine.
Neither was his belly bulging out nor was his head
deprived of hair. He had black attractive eyes finely
arched by continuous eyebrows. His hair glossy and black,
inclined to curl, he wore long. His voice was extremely
commanding. His head was large, well formed and set on a
slender neck. His expression was pensive and
contemplative, serene and sublime. The stranger was
fascinated from the distance, but no sooner he became
intimate with him than this fascination was changed into
attachment and respect. His expression was very sweet and
distinct. His speech was well set and free from the use
of superfluous words, as if it were a rosary of beads.
His stature was neither too high nor too small to look
repulsive. He was a twig amongst the two, singularly
bright and fresh. He was always surrounded by his
Companions. Whenever he uttered something, the listeners
would hear him with rapt attention and whenever he issued
any command, they vied with each other in carrying it out.
He was a master and a commander. His utterances were
marked by truth and sincerity, free from all kinds of
falsehoods and lies."
‘Ali bin Abi Talib describing
him said: "The Messenger of Allâh was
neither excessively tall nor extremely short. He was medium
height among his friends. His hair was neither curly nor wavy. It
was in between. It was not too curly nor was it plain straight.
It was both curly and wavy combined. His face was not swollen or
meaty-compact. It was fairly round. His mouth was white. He had
black and large eyes with long haired eyelids. His joints (limbs)
and shoulder joints were rather big. He had a rod-like little
hair extending from his chest down to his navel, but the rest of
his body was almost hairless. He had thick hand palms and thick
fingers and toes. At walking, he lifted his feet off the ground
as if he had been walking in a muddy remainder of water. When he
turned, he turned all. The Prophethood Seal was between his
shoulders. He is the Seal of Prophets, the most generous and the
bravest of all.
His speech was the most reliable.
He was the keenest and the most attentive to people’s trust and
was very careful to pay people’s due in full. The Prophet was the most tractable and the most
yielding companion, seeing him unexpectedly you fear him and
venerate him. He who has acquaintance with him will like him. He
who describes him says:
‘I have never seen such a
person neither before nor after seeing him.’ "
Jabir bin Samurah reported that
Allâh’s Messenger had a broad face with reddish (wide)
eyes and lean heels.
Abu At-Tufail said: "He was
white, good-looking. He was neither fat nor thin; neither tall
Anas bin Malik said: "He
had unfolded hands and was pink-coloured. He was neither white
nor brown. He was rather whitish. In both his head and beard
there were as many as twenty grey hairs, besides some grey hairs
at his temples." In another version: "and some
scattered white hairs in his head."
Abu Juhaifa said: "I have
seen some grey colour under his lower lip." Al-Bara’ said:
"He was of medium height, broad-shouldered, his hair went up
to his earlobes. I saw him dressed in a red garment and I (assure
you) I have never seen someone more handsome. At first he used to
let his hair loose so as to be in compliance with the people of
the Book; but later on he used to part it."<
Al-Bara’ also said: "He
had the most handsome face and the best character." When he
was asked: "Was the Messenger’s face sword-like?"
"No," he said: "it was moon-like." But in
another version: he said, "His face was round." Ar-Rabi‘
bint Muawwidh said: "Had you seen him, you would have felt
that the sun was shining." Jabir bin Samurah said, "I
saw him at one full-moony night. I looked at him. He was dressed
in a red garment. I compared him with the moon and found that —
for me — he was better than the moon."<
Abu Huraira said: "I have
never seen a thing nicer than the Messenger of Allâh . It seems as if the sunlight were moving
within his face. I have never seen one who is faster in pace than
the Messenger of Allâh . It seemed as if the earth had folded
itself up to shorten the distance for him. For we used to wear
ourselves out while he was at full ease."<
Ka‘b bin Malik said: "When
he was pleased, his face would shine with so bright light that
you would believe that it was a moon-piece."<
Once he sweated hot at ‘Aishah’s, and the features of his
face twinkled; so I recited a poem by Abu Kabeer Al-Hudhali:
"If you watch his face-features,
you will see them twinkling like the lightning of an
Whenever Abu Bakr saw him he
"He is faithful,
chosen (by Allâh), and calls for forgiveness. He shines
like a full-moon light when it is far from dark (clouds)."
‘Umar used to recite verses by
Zuhair describing Haram bin Sinan:
"Were you other than a
human being, you would be a lighted moon at a full-moon
he would add: "Thus was the Messenger of Allâh .
When he got angry his face would
go so red that you would think it were "an inflected red
skin-spot with pomegranate grains on both cheeks."<
Jabir bin Samurah said: "His
legs were gentle, delicate and in conformity. His laughter is no
more than smiling. Looking at him will make you say ‘He is
black-eyed though he is not so.’"
Ibn Al-‘Abbas said: "His
two front teeth were splitted so whenever he speaks, light goes
through them. His neck was as pure and silvery as a neck of doll.
His eyelids were long haired but his beard was thick. His
forehead was broad; but his eyebrows were like the metal piece
attached to a lance, but they were unhorned. His nose was high-tipped,
middle-cambered with narrow nostrils. His cheeks were plain, but
he had (little hair) running down like a rod from his throat to
his navel. He had hair neither on his abdomen nor on his chest
except some on his arms and shoulders. His chest was broad and
flatted. He had long forearms with expansive palms of the hand.
His legs were plain straight and stretching down. His other limbs
were straight too. The two hollows of his soles hardly touch the
ground. When he walks away he vanishes soon; but he walks at ease
(when he is not in a hurry). The way he walks seems similar to
one who is leaning forwards and is about to fall down."<
Anas said: "I have never
touched silk or a silky garment softer than the palm of the
Prophet’s ; nor have I smelt a perfume or any scent
nicer than his." In another version, "I have never
smelt ambergris nor musk nor any other thing sweeter than the
scent and the smell of the Messenger of Allâh ."
Abu Juhaifa said: "I took
his hand and put it on my head and I found that it was colder
than ice and better scented than the musk perfume."<
Jabir bin Samurah — who was a
little child then — said: "When he wiped my cheek, I felt
it was cold and scented as if it had been taken out of a shop of
a perfume workshop."
Anas said, "His sweat was
pearl-like." Umm Sulaim said: "His sweat smelt nicer
than the nicest perfume."
Jabir said: "Whoever
pursues a road that has been trodden by the Messenger of Allâh , will certainly scent his smell and will
be quite sure that the Messenger of Allâh has
already passed it." The Seal of Prophethood, which was
similar in size to a pigeon’s egg, was between his shoulders on
the left side having spots on it like moles.
The Perfection of Soul and
The Prophet was noted for superb eloquence and
fluency in Arabic. He was remarkable in position and rank. He was
an accurate, unpretending straightforward speaker. He was well-versed
in Arabic and quite familiar with the dialects and accents of
every tribe. He spoke with his entertainers using their own
accents and dialects. He mastered and was quite eloquent at both
bedouin and town speech. So he had the strength and eloquence of
bedouin language as well as the clarity and the decorated
splendid speech of town. Above all, there was the assistance of
Allâh embodied in the revealed verses of the Qur’ân.
His stamina, endurance and
forgiveness — out of a commanding position — his patience and
standing what he detested — these were all talents, attributes
and qualities Allâh Himself had brought him on. Even wise men
have their flaws, but the Messenger of Allâh , unlike everybody, the more he was hurt
or injured, the more clement and patient he became. The more
insolence an ignorant anybody exercised against him the more
enduring he became.
"The Messenger of Allâh , whenever he is given the opportunity to
choose between two affairs, he always chooses the easiest and the
most convenient. But if he is certain that it is sinful, he will
be as far as he could from it. He has never avenged himself; but
when the sanctity of Allâh is violated he would. That would be
for Allâh’s not for himself. He is the last one to get angry
and the first to be satisfied. His hospitality and generosity
were matchless. His gifts and endowments manifest a man who does
not fear poverty."
Ibn‘Abbas said: "The
Prophet was the most generous. He is usually
most generous of all times in Ramadan, the times at which the
angel Gabriel - peace be upon him - comes to see him. Gabriel
used to visit him every night of Ramadan and review the Qur’ân
with him. Verily the Messenger of Allâh is
more generous at giving bounty or charity than the blowing wind."
"The Prophet would never deny anything he was asked
His courage, his succour and his
might are distinguishable. He was the most courageous. He
witnessed awkward and difficult times and stoodfast at them. More
than once brave men and daring ones fled away leaving him alone;
yet he stood with full composure facing the enemy without turning
his back. All brave men must have experienced fleeing once or
have been driven off the battlefield at a round at a time except
the Prophet . ‘Ali said: "Whenever the fight
grew fierce and the eyes of fighters went red, we used to resort
to the Prophet for succour. He was always the closest
to the enemy."
Anas said: "One night the
people of Madinah felt alarmed. People went out hurriedly towards
the source of sound, but the Prophet had
already gone ahead of them. He was on the horseback of Abu Talhah
which had no saddle over it, and a sword was slung round his
neck, and said to them: ‘There was nothing to be afraid for.’"<
He was the most modest and the
first one to cast his eyes down. Abu Sa‘îd Al-Khudri said:
"He was shier than a virgin in her boudoir. When he hates a
thing we read it on his face. He does not stare at anybody’s face.
He always casts his eyes down. He looks at the ground more than
he looks sky-wards. His utmost looks at people are glances. He is
willingly and modestly obeyed by everybody. He would never name a
person whom he had heard ill-news about — which he hated.
Instead he would say: ‘Why do certain people do so....’"
Al-Farazdaq verse of poem fits
him very much and the best one to be said of:
"He casts his eyes
modestly but the eyes of others are cast down due to his
solemnity, and words issue out of his mouth only while he
The Prophet is the most just, the most decent, the
most truthful at speech, and the honestest of all. Those who have
exchanged speech with him, and even his enemies, acknowledge his
noble qualities. Even before the Prophethood he was nicknamed Al-Ameen
(i.e. the truthful, the truthworthy). Even then — in Al-Jahiliyah
— they used to turn to him for judgement and consultation. In a
version by At-Tirmidhi, he says that ‘Ali had said that he had
been told by Abu Jahl that he (Abu Jahl) said to the Messenger of
Allâh : "We do not call you a liar; but we
do not have faith in what you have brought."<
In His Book, Allâh, the Exalted, said about them:
"It is not you that
they deny, but it is the Verses (the Qur’ân) of Allâh
that the Zaliműn (polytheists and wrong-doers)
Even when Heraclius asked Abu
Sufyan: "Have you ever accused him of lying before the
ministry of Prophethood?" Abu Sufyan said: "No."
He was most modest and far from
being arrogant or proud. He forbade people to stand up at his
presence as other people usually do for their kings.
Visiting the poor, the needy and
entertaining them are some of his habits. If a slave invited him,
he would accept the invitation. He always sat among his friends
as if he were an ordinary person of them. ‘Aishah said that he
used to repair his shoes, sew or mend his dress and to do what
ordinary men did in their houses. After all, he was a human being
like others. He used to check his dress (lest it has some insects
on). Milking the she-sheep and catering for himself were some of
his normal jobs. The Prophet was
the most truthful to his pledges, and it is one of his qualities
to establish good and steady relationship with his relatives —
‘Silat-Ar-Rahim’. He is the most merciful, gentle and
amiable to all people. His way of living is the simplest one. Ill-manners
and indecency are two qualities completely alien to him. He was
decent, and did not call anybody names. He was not the sort of
person who cursed or made noise in the streets. He did not
exchange offences with others. He pushed back an offence or an
error by forgiveness and overlooking. Nobody was allowed to walk
behind him (i.e. as a bodyguard). He did not feel himself
superior to others not even to his slaves (men or women) as far
as food or clothes were concerned.
Whoever served him should be
served by him too. ‘Ugh’ (an utterance of complaint) is a
word that had never been said by him to his servant; nor was his
servant blamed for doing a thing or leaving it undone. Loving the
poor and the needy and entertaining them or participating in
their funerals were things the Prophet
always observed. He never contempted or disgraced a poor man for
his poverty. Once he was travelling with his Companions and when
it was time to have food prepared, he asked them to slaughter a
she-sheep. A man said: I will slaughter it, another one said: I
will skin it out. A third said: I will cook it. So the Messenger
of Allâh said: I will collect wood for fire. They
said: "No. We will suffice you that work." "I know
that you can do it for me, but I hate to be privileged. Allâh
hates to see a slave of his privileged to others." So he
went and collected fire-wood.
Let us have some of the
description of Hind bin Abi Halah: "The Messenger of Allâh was continually sad, thinking
perpetually. He had no rest (i.e. for long). He only spoke when
it was necessary. He would remain silent for a long time and
whenever he spoke, he would end his talk with his jawbone but not
out of the corners of his mouth, i.e. (snobbishly). His speech
was inclusive. He spoke inclusively and decisively. It was not
excessive nor was it short of meaning. It was amiable. It was in
no way hard discoroning. He glorified the bounty of Allâh; even
if it were little. If he had no liking for someone’s food, he
would neither praise nor criticize.
He was always in full control of
his temper and he would never get seemed angry unless it was
necessary. He never got angry for himself nor did he avenge
himself. It was for Allâh’s sanctity and religion that he
always seemed angry.
When he pointed at a thing he
would do so with his full hand-palm, and he would turn it round
to show surprise. If he were angry he would turn both his body
and face aside. When he was pleased, he cast his eyes down. His
laughter was mostly smiling. It was then that his teeth which
were like hail-stones were revealed.
He never spoke unless it was
something closely relevant to him. He confirmed the brotherhood
relationship among his Companions; and thus he made them intimate
and did not separate them or implant enmity among them. Those who
were honourable with their peoples, were honoured and respected
by him and were assigned rulers over their own peoples. His
cheerfulness was never withdrawn at anyone’s face; even at
those whom he warned his people from or those whom he himself was
on the alert of. He visited friends and inquired about people’s
affairs. He confirmed what was right and criticized the awful and
tried to undermine it. He was moderate in all affairs. He was
equal to others and was not privileged. He would never act
heedlessly, lest the others should get heedless. Each situation
was dealt with in its proper due.
Righteousness was his target; so
he was never short of it nor indifferent to it. People who sat
next to him were the best of their people and the best of them
all were — for him — those who provided common consultations.
For him, the greatest ones and the highest in ranks were the best
at providing comfort and co-ordination and succour. Remembrance (of
Allâh) was a thing he aimed at and established whenever he sat
down or stands up. No certain position was assigned for him to
sit on. He sits at the end of the group, seated next to the last
sitter in the place. He ordered people to do the same. He
entertained his participiants in social gatherings alike so that
the one addressed would think that there was no one honoured by
the Prophet but himself. He whoever sat next to him
or interrupted him in order to ask for his advice about an affair
of his, would be the first to start the talk and the one to end
it. The Prophet would listen to him patiently till he
ended his speech. He never denied a request to anyone, if
unapproachable, then few gratifying words would work, instead.
His magnanimity, broad
mindedness his tolerance could embrace all people and entitled
him to be regarded as father for them all. In justice, all of
them were almost equal. Nobody was better than another except on
the criterion of Allâh fearing. A favoured one, to him, was the
most Allâh fearing. His assembly was a meeting of clemency,
timidness, patience and honesty. Voices were not raised in rows
or riots. Inviolable things were never violable. Fearing Allâh
and worship were their means to sympathy and compassion. They
used to esteem the old and have mercy on the young. They assisted
the needy and entertained strangers.
The Messenger of Allâh was always cheerful, easy, pleasant-tempered
and lenient. He was never rude or rough nor clamorous or indecent.
He was neither a reproacher nor a praiser. He overlooked what he
did not desire, yet you would never despair of him. Three
qualities he disposed of: hypocrisy, excessiveness, and what was
none of his concern. People did not fear him in three areas: —
for they were not qualities or habits of his —: He never
disparaged, or reproached nor did he seek the defects or
shortages of others. He only spoke things whose reward was
Divinely desirable. When he spoke, his listeners would
attentively listen casting down their heads. They only spoke when
he was silent. They did not have disputes or arguments about who
was to talk. He who talked in his presence would be listened to
by everybody till he finished his talk. Their talk would be about
the topic discussed or delivered by their first speaker. The
Messenger of Allâh used to laugh at what they laughed at
and admired what they used to admire. He would always show
patience with a stranger’s harshness at talk. He used to say:
"When you see a person
seeking an object earnestly, assist him to get his need.
And never ask for a reward except from the reward-Giver,
Kharijah bin Zaid said: "The
Prophet was the most honoured among the people
with whom he sat. His limbs could hardly be seen. He was often
silent and rarely talked when speech was not a necessity. He
turned away from those whose speech was rude or impolite. His
laughter was no more than a smile. His speech, which was
decisive, it was neither excessive nor incomplete. Out of
reverence and esteem and following the example of their Prophet , the Companions’ laughter at his
presence — was smiling, as well."
On the whole the Prophet was ornamented with peerless attributes
of perfection. No wonder to be like that for he was brought up,
educated and taught (the Qur’ân) by Allâh. He was even
praised by Allâh:
"And verily, you (O
Muhammad ) are on an exalted standard of
Those were the attributes and
qualities that the Prophet
enjoyed which made the hearts of souls of the people close to
him, draw near to him and love him. Those traits made him so
popular that the restraint and enmity of his people grew less and
they started to embrace Islam in large crowds.
This description is in fact no
more than a rapid review or rather short brief lines of Muhammad’s
aspects of full perfection. Trying to encompass the whole perfect
picture of the Prophet .
No one can ever claim to be possessed of full knowledge or
complete mastery of the great attributes of the greatest man in
this universe. No one can ever give this man, the top of
perfection, his due descrpition. He was a man who always sought
Allâh’s light, to such an extent that he was wholly imbued
with the Qur’ânic approach.
O Allâh! send your
blessings (and the Holy Words of Yours) upon Muhammad and
the family of Muhammad, as You have send blessings upon
Ibrâhim and the family of Ibrâhim. You are worthy of
all praise, All Glorious.
O Allâh! bless Muhammad and the family of
Muhammad as You have already blessed Ibrâhim and the
family of Ibrâhim. You are worthy of all praise, All
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