Human beings, the Prophet among them, had to learn how to depart, and see their loved ones depart, in silence, with discretion.
During the tenth year of Hijrah (emigration from Makkah), young Ibrahim, who was then about a year and a half old, fell seriously ill. At the very time when the religion of the One was being established all over the Peninsula, with adversity constantly diminishing and the number of conversions continuing to grow, the Prophet saw his only son about to leave life and to leave him. He visited him every day and spent hours by his side.
When the child eventually breathed his last, the Prophet took him in his arms and held him against his breast, tears streaming down his face, so deep was his sorrow.
`Abdur-Rahman ibn `Awf, his faithful Companion, was surprised by those sobs, because he thought that the Prophet had previously forbidden such expressions of grief. At first, Muhammad could not speak; then he explained to him that he had forbidden excessive manifestations of distress, through wailing or hysterical behavior, but not the natural expression of sorrow and suffering.
Then he gave verbal expression to his grief that, in effect , became a spiritual teaching, as he declared that his tears were “signs of tenderness and mercy.” He added a comment springing from his own experience, but which was also true in every Muslim’s daily life: “He who is not merciful will not be shown mercy.” (AL-Bukhari and Muslim)
In the difficult moments of life, kindness, clemency, mercy, and the expressions of empathy that human beings offer one another bring them closer to the One, Ar-Rahman (the Most Gracious, the Most Merciful). Through them, God reaches closer to the believer’s heart, offering the believer what the believer him- or herself has offered to a brother or sister in humanity.
The Prophet was intimately affected, and he did not hesitate to show and express his grief. He added: “The eye sheds tears, 0 Ibrahim, the heart is infinitely sad, and one must only utter what satisfies God.” (AL-Bukhari and Muslim)
God had once more tested him through his humanity and his mission. He had lost so many loved ones-Companions, his wife Khadijah, three of his daughters, and his three sons.”
His life had been crossed with tears, but he remained both gentle with his heart and firm in his mission. It was this chemistry of gentleness and firmness that satisfied the Most Near.
At the time when, in this tenth year of Hijrah, the world seemed to open up to the Prophet’s mission, Muhammad’s human fate seemed reduced to that tiny grave where Ibrahim’s body was laid, and over which he then led the funeral prayer. The Prophet was one of the eject; the Prophet remained a human being.
His life had been crossed with tears, but he remained both gentle with his heart and firm in his mission.
Lessons for Life
A few hours after his return from the graveyard, an eclipse of the sun occurred. The Muslims were quick to associate the eclipse with the death of the Prophet’s child and see it as a miracle, a kind of message from God to His Prophet. But Muhammad put an end to all such interpretations, saying forcefully:
“The sun and the moon are two of God’s signs. Their light does not darken for anyone’s death.” (AL-Bukhari and Muslim)
Muhammad was thus reminding his Companions of the order of things and of the necessity to make no mistake in interpreting signs, in order to avoid lapsing into superstition.
This was, for them as well as for himself, a spiritual teaching in restraint and humility: human beings, the Prophet among them, had to learn how to depart, and see their loved ones depart, in silence, with discretion, and amid the indifference of the order of things.
The trial of faith and of humanity, which made the Prophet shed tears, consisted precisely in learning how to find, at the heart of the eternity of creation and of never-ending cycles, the strength to face the finitude of the human, sudden departures, and death.
The sign of the One’s presence at the time of a person’s death lies not in the occurrence of any miracle but rather in the permanence of the natural order, in the eternity of His creation, crossed here and there by the passage of created beings, who come and depart.
The article is an excerpt from Dr. Tariq Ramadan’s book “In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).
The Day of Mercy
Most traditionists report that the Prophet entered Makkah on the twentieth or twenty-first of Ramadan of the eighth year of hijrah (630 CE).
Muhammad (peace be upon him) had segmented his army into divisions that encircled the city (Makkah) and closed in on the center together. A few Quraish groups posted themselves on the hills, led by Suhayl, `lkrimah, and Safwan, but after the first confrontations, they realized that resisting was pointless.
Suhayl sought refuge in his home, and `Ikrimah and Safwan ran away. The Prophet had demanded that no fighting or battle should take place on that day, which he called “the day of mercy”. (Ibn Hisham, As-Sirah An-Nabawyyah)
Some eight years before, the Prophet had left Makkah secretly, but with dignity and with his head held high. The Prophet now came back to Makkah in broad daylight, victorious, but this time he prostrated himself on his mount in thankfulness to the One as he recited the verses from the surah “AI-Fath” (The Victory):
Verily We have granted you a manifest victory, that God may forgive you your faults of the past and those to follow, fulfill His favor to you, and guide you on the straight path, and that God may aid you with powerful help. It is He Who sent down tranquility into the hearts of the believers, that they may add faith to their faith. (Surat Al-Fath 48:1-4)
He entered Makkah expressing the deepest humility, and he required that the greatest kindness should be shown to the Muslims’ former foes. He performed the greater ablution and prayed eight cycles of voluntary ritual prayer before resting for a few hours.
After that, he mounted his camel, Qaswaa’, and went to the Ka`bah sanctuary, where he performed the seven rounds of circumambulation. Then, with his stick, he pulled down the idols and destroyed them while repeating the Qur’anic verse “Truth has arrived, and falsehood perished: for falsehood is bound to perish.” (Al-Israa’ 17:8 1)
He had the keys to the sanctuary brought to him and required that all religious images be obliterated, in order to reconcile the House of God with its essence, which was to celebrate the worship of the One, Who cannot be represented and must not be associated with any image:
There is nothing whatever like Him, and He is the One that hears and sees. (Surat Ash-Shura 42:11)
This gesture of destruction by the Prophet was, in appearance, the exact antithesis of all that he had usually been doing since leaving Makkah, as he had had mosques (devoid of any image) built to mark the sacred space of worship of the One God.
On the level of the spiritual message, however, this gesture was exactly of the same essence, since by breaking the idols that lay inside and near the Ka`bah he was destroying what had, in the course of centuries, perverted the cult of the Transcendent.
With this act Muhammad turned the Ka`bah into a real mosque, in which henceforth only the One was to be worshiped.
The Quraish people were gradually coming out of their homes and gathering inside the sanctuary enclosure. After destroying the idols, the Prophet exclaimed: “There is no god but God, the One, Who has no partner.”
He has fulfilled His promise, supported His servant, and routed the enemy clans; He alone (has done that). (Ibn Hisham, As-Sirah An-Nabawyyah)
Then he turned toward the Quraish, told them about the rules of Islam, and recited this verse:
O humankind! He created you from a male and a female, and made you into nations and tribes that you may know each other. Verily the most honored among you in the sight of God is the most righteous of you (the most deeply aware of God’s presence). And God has full knowledge and is well acquainted (with all things). (Al-Hujurat 49:13)
After that, he asked them “how they thought he was going to deal with them. (Ibn Hisham, As-Sirah An-Nabawyyah) They replied that as “a noble brother, son of a noble brother,” he would certainly deal with them kindly. (Ibn Hisham, As-Sirah An-Nabawyyah)
At that point, the Prophet recited the verse that punctuates the story of Prophet Joseph (peace be upon him) when he was reunited with his brothers, who had wanted to kill him: “This day let no reproach be (cast) On you: God will forgive you, and He is the Most-merciful of then who show mercy.” (Yusuf 12:92). Then he exclaimed: “Go on, you are free!” (Ibn Hisham, As-Sirah An-Nabawyyah)
The Prophet granted his forgiveness to all the women and men who came to him or to a Companion. Wahshi ibn Harb, who had killed Hamzah, was also forgiven, but the Prophet asked him to refrain from appearing in his presence in the future.
Many Quraish converted to Islam on Mount As-Safa in front of `Umar; some years before, the Prophet had been called a liar on that same spot. When `Ikrimah ibn Abi Jahl came to the Prophet, the latter warned his Companion: “`lkrimah, Abu Jahl’s son, is coming to you as a believer. Do not insult his father, for insulting the dead hurts the living without reaching the dead.”
He thus reminded them not only to forgive him but also to always remember that nobody can be held responsible for someone else’s mistakes. not even their father’s, according to the meaning of the Qur’anic verse “No bearer of burdens can bear the burden of another”. ( Surat Al-Israa’ 17:15) Prudence was required, as well as nobleness of soul.
The Prophet stayed in Makkah for two weeks, and the situation been to settle down. He sent expeditions to make sure that his alliances with the nearby tribes were solid and that those who had announced they accepted Islam had given up all idol worship.
Khalid ibn Al-Waleed had been entrusted with such a mission among the Banu Jadhimah, who eventually surrendered, but Khalid decided, against Abd Ar-Rahman ibn `Awf advice, to execute the prisoners toward whom he harbored particular resentment.
After executing some of them, he stopped at Abd Ar-Rahman’s insistence, the latter having made it dear to him that his behavior was motivated by other intentions than faith in God and justice. The Prophet got very angry when he heard of Khalid’s behavior; he decided to pay blood money for all the dead, and he kept repeating aloud: “0 God, I am innocent of what Khalid ibn Al-Waleed has done”. (Ibn Hisham, As-Sirah An-Nabawyyah)
The article is an excerpt from the author’s In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).
The Prophet was a living model of equity toward those who did not share his faith. His attitude towards Non-Muslims is a lifelong lesson.
Prophet Muhammad (peace be upon him) had always retained very strong ties with the members of different clans and with his kin who had not accepted Islam. His uncle Abu Talib, whom he loved so much and whom he accompanied until he breathed his last, was one such example.
The Prophet established his relationships in the name of trust and the respect of principles, not exclusively on the basis of similar religious affiliation.
Another uncle, Al-`Abbas, remained by the Prophet’s side even though he had not yet converted.
Muhammad’s trust in him was tremendous, and he did not hesitate to confide in him or have him take part in private meetings involving the future of the community (later, Al-`Abbas would be present when the second covenant of Al-`Aqabah was concluded; the Prophet would also keep him informed of the highly confidential preparations for his emigration to Yathrib).
His remaining a polytheist never prevented the Prophet from showing him the greatest respect and deepest confidence in situations where his very life was at risk.
It was a similar attitude of trust that had made it possible for Muslims to emigrate to Abyssinia, under protection of a king whom the Prophet trusted even though he was not a Muslim.
This attitude is to be found throughout the Prophet’s life: he established his relationships in the name of trust and the respect of principles, and not exclusively on the basis of similar religious affiliation.
His Companions had understood this as well, and they did not hesitate to develop solid ties with non-Muslims in the name of kinship or friendship, on the basis of mutual respect and trust, even in perilous situations.
Thus, Um Salamah, who had been separated from her husband, found herself alone with her son on her way to Medina. `Uthman ibn Talhah, who was not a Muslim, offered to escort and protect her until she reached the place where her husband was. She did not hesitate to trust him: he accompanied her and her son to their destination, then took leave of them in the most respectful manner.
Urn Salamah was often to tell this story, always p raising `Uthman ibn Talhah’s noble character.
Examples of this nature abound, and neither the Prophet nor the other Muslims ever restricted their social and human relations to their coreligionists.
Non-Muslims in the Qur’an
Later, the Qur’an was to establish the rightfulness and the principle of such relationships formed on the basis of mutual respect:
God does not forbid you, with regard to those who do not fight you for (your) faith, nor drive you out of your homes, from dealing kindly (showing affection) and justly with them: for God loves those who are just. God only forbids you, with regard to those who fight you for (your) faith, and drive you out of your homes, and support Others in driving you out, from turning to them (for friendship and protection) . It is those who turn to them (in these circumstances) who do wrong. (Al-Mumtahanah 6o:8,9)
The Prophet himself was a model of equity toward non-Muslims; those who did not share his faith. Through all the years of his mission, he had continued to receive important deposits from non-Muslim traders who went on dealing with him and wholly trusted him.
On the eve of his departure for Medina, Muhammad asked `Ali to give back one by one to their respective owners the deposits be still held; he scrupulously applied the principles of honesty and justice that Islam had taught him, whomever he dealt with, be they Muslims or non-Muslims.
During the same period, the Prophet also showed a most understanding attitude toward those who, under persecution or pressure from their families, had left Islam. This was the case with two young Muslims, Hisham and `Ayyash, who abjured Islam after prolonged resistance.
Respect for Freedom
No particular decision or sanction was taken against them. Later on, `Ayyash again came back to Islam, full of remorse and sadness. Revelation was subsequently to ease his exceedingly harsh vision and judgment about himself:
Say: “O Moses who have transgressed against themselves! Do not despair of God’s mercy: for God forgives all sins; for He is the All-Forgiving, the Most Merciful. Turn to Your Lord and submit to Him, before the chastisement comes on you: after that you shall not be helped. (Az-Zumar 39: 53-54)
On hearing those verses, Hisham also came hack to Islam. Yet one who did not return was `Ubaydullah ibn Jahsh, who had gone to Abyssinia with the first group of emigrants and who had then converted to Christianity and abandoned his wife, Um Habibah bint Abi Sufyan. (Um Habibah was later to marry the Prophet.)
Neither the Prophet, from Mecca, nor any of the Muslims who lived in Abyssinia took any measure against him: he remained a Christian until he died without ever being harassed or ill-treated.
This attitude of respect for non-Muslim and for everyone’s freedom remained constant throughout the Prophet’s life, and the authoritative accounts of his life contain no mention whatsoever of a different attitude.
Later on, in Medina, he was to speak out harshly and take firm measures against those who falsely converted to Islam for the sole purpose of gathering information about the Muslims, then denied Islam and went back to their tribes to bring them the information they had managed to obtain.
These were in fact war traitors, who incurred the penalty of death because their actions were liable to bring about the destruction of the Muslim community)”.
The article is an excerpt from the author’s In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).
For forty years Prophet Muhammad (peace be upon him) was leading a normal life. Suddenly he became a political leader, military leader, religious leader, law maker, teacher, imam, an all-time exemplar of moral conduct and ethics.
And all of that was done within twenty three years. Impossible, right?
Now we’re studying the life of the greatest man that ever set foot on this earth, and this man is Muhammad (peace be upon him).
Muhammad was a man that came more than fourteen hundred years ago into an environment in 7th century Arabia where men were burying their daughters alive, and he stopped this evil practice and when women were being abused and prostitution was rife.
There was economic injustice and Muhammad (peace and blessings be upon him) came and brought peace and tolerance and justice, not only to the 7th century Arabia, but to the whole world.
The desert Arabs were rude to him and he never returned their rudeness with rudeness, he smiled on their faces, he returned their bad manners with good character, he said: “keep relations with those who cut you off, and do good to people even if they harm you, and speak the truth even if it is against yourself.”
The Prophet was a living example for –not only Muslims- but all humanity to follow. Watch the video below to learn about his everyday manners in dealing with people around him…
Source: ILM 12 YouTube Channel
What does a family mean in Islam and how do we develop your family relations? What kind of a family member was the prophet? What messages does his life send us on children, family relations?
The Prophet treated his children and grandchildren with great compassion and never neglected to direct them to the straight path.
Prophet Muhammad (peace be upon him) was an extraordinary husband, a perfect father, and a unique grandfather. He was unique in every way.
He treated his children and grandchildren with great compassion and never neglected to direct them to the straight path and to good deeds. He loved them and treated them tenderly, but did not allow them to neglect matters related to the afterlife. He showed them how to lead a humane life and never allowed them to neglect their religious duties or to become spoiled.
His ultimate goal was to prepare them for the Hereafter. His perfect balance in such matters is another dimension of his divinely-inspired intellect. Anas ibn Malik (may God be pleased with him), the Messenger’s helper for 10 years, says:
“I have never seen a man who was more compassionate to his family members than Muhammad.” (Muslim)
Muhammad was a human like us, but God inspired in him such an intimate affection for every living thing that he could establish a connection with all of them. As a result, he was full of extraordinary affection toward his family members and others.
All of the Prophet’s sons died. Ibrahim, his last son, died in infancy. The Prophet often visited his son before the latter’s death, although he was very busy. Ibrahim was looked after by a nurse. The Prophet would kiss and play with him before returning home. (Muslim)
When Ibrahim took his last breaths, the eyes of the Prophet started shedding tears. `Abdur-Rahman ibn `Awf said: “O God’s Messenger, even you (weep)!” The Prophet said: “O Ibn Awf, this is mercy.”
Then he wept more and said:
“The eyes shed tears and the heart grieves, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation.”
Bringing up Children
The Messenger proclaimed that Islam allows no discrimination between son and daughter.
The Messenger was completely balanced in the way he brought up his children. He loved his children and grandchildren very much, and instilled love in them. However, he never let his love for them be abused. None of them deliberately dared to do anything wrong. If they made an unintentional mistake, the Messenger’s protection prevented them from going even slightly astray. He did this by wrapping them in love and an aura of dignity.
For example, once Hasan or Husayn (may God be pleased with them) wanted to eat a date meant for distribution among the poor as alms. The Messenger immediately took it from his hand, and said:
“Anything given as alms is forbidden to us.” (Muslim)
In teaching them while they were young to be sensitive to forbidden acts, the Prophet (peace be upon him) established an important principle of education.
The Perfect Carer
Whenever he returned to Madinah, he would carry children on his mount. On such occasions, the Messenger embraced not only his grandchildren but also those in his house and those nearby. He conquered their hearts through his compassion. He loved all children.
He loved his granddaughter Umamah. He often went out with her on his shoulders, and even placed her on his shoulders while praying. When he prostrated, he put her down; when he had finished praying, he placed her on his back again. (Muslim)
The Prophet showed this degree of love to Umamah to teach his male followers how to treat girls. This was a vital necessity; only a decade earlier, it had been the social norm to bury infant or young girls alive. Such public paternal affection for a granddaughter had never been seen before in Arabia.
The Messenger proclaimed that Islam allows no discrimination between son and daughter. How could there be? One is Muhammad, the other is Khadijah; one is Adam, the other is Eve; one is Ali, the other is Fatima. For every great man there is a great woman.
As soon as Fatimah, the daughter of the Messenger, entered the room where the Messenger was, he would stand, take her hands, and make her sit where he was sitting. He would ask about her health and family, show his paternal love for her and compliment her.
Fatimah, knowing how fond he was of her, loved him more than her own self. She always watched her father and how he called people to Islam. She wept profusely when the Messenger told her that he would die soon, but her tears of sorrow turned to tears of joy when he informed her that she would be the first of his family to follow him. (Al-Bukhari and Muslim)
This is the Prophet and his relation to children; a man respected by leaders, cherished and loved by children.
By Editorial Staff
Prophet Muhammad had possessed an exceptionally moral character among his people from the very beginning of his life. God selected such a man to convey the message of Islam.
The Prophet’s life mirrored the due harmony between faith and actions.
Muhammad perfectly fulfilled his message of responsibility of leading Arabia from the darkness and ignorance of Jahiliyyah to the light of Islam and its moral teachings which are actually offered to all humanity.
It was by the mercy of Allah that you deal gently with them (O Muhammad), for if you had been severe or harsh-hearted, they would have dispersed from round about you. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when you are resolved, then put your trust in Allah. Lo! Allah loves those who put their trust (in Him). (Aal `Imran 3:159)
The Prophet’s life mirrored the due harmony between faith and actions. He is the exemplary and the prime model of conduct for all Muslims to follow.
The Qur’an emphasizes the exalted moral character of the Prophet (peace be upon him):
Nun. By the pen and by what you write, (Muhammad), you are not insane, thanks to the bounty of your Lord. You will certainly receive a never-ending reward. You have a sublime morality. (Al-Qalam 68:1-4)
Lessons from the Sunnah
The Prophet’s hadiths about righteousness, tolerance and moral conduct are the embodiment of his noble character.
Morality and moral conduct constitute a basic principle of Islam and one cannot be a true Muslims without good moral qualities.
The Messenger of Allah (peace be upon him) said:
“There are two characteristics which are not combined in a believer; miserliness and bad morals.” (At-Tirmidhi)
Abu Ad-Darda’ (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said:
“The heaviest thing which will be put on the believer’s scale (on the Day of Resurrection) will be good morals.” (Abu Dawud and At-Tirmidhi)
Also, Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah said: “The fear of Allah and good morals (akhlaq) are the two major characteristics which lead to Paradise.” (At-Tirmidhi and Al-Hakim)
The Best Believer
Allah’s Messenger also said: “The best amongst you are those who are best in morals.” (Muslim)
An-Nawwas ibn Sam`an narrated, ‘I asked the Messenger of Allah about virtue and sin and he replied:
“The essence of virtue is (manifested in) good morals (akhlaq) whereas sinful conduct is that which turns in your heart (making you feel uncomfortable) and you dislike that it would be disclosed to other people.” (Muslim)
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah said:
“You (people) cannot satisfy people with your wealth, but satisfy them with your cheerful faces and good morals.” (Abu Ya`la and Al-Hakim)
Moral Conduct in Daily Life
Once the Prophet passed by an Ansari who was scolding his brother about his immodesty. The Prophet advised him to let him go as modesty was a branch of faith.
A man who harasses his neighbor and makes him suffer any kind of damage is called cruel and stonehearted by the religion. In this connection the decision of the Prophet is:
“By God, he cannot be a believer; by God, he cannot be a believer; by God, he cannot be a believer. He was asked: ‘who’, He answered: ‘He from whose misdeeds his neighbor is not safe’.“ (Al-Bukhari)
The Prophet advises his companions to keep away from the talk that is trash, the acts that are wicked, and the deeds that are senseless. He says:
“A person who believes in Allah and the Hereafter should speak about good things or else should keep quiet.” (Al-Bukhari)
The Prophet’s Du`aa’ for Perfect Morality
Ibn Mas`ud (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “O Allah You have made my creation perfect, so make my moral characteristics also be the best.” (Ahmad)
Also, Qutbah bin Malik (may Allah be pleased with him) narrated, the Messenger of Allah (peace be upon him) used to say:
“O Allah, I seek refuge in you from evil morals, deeds, passions and diseases.” (At-Tirmidhi and Al-Hakim)