Muhammad: Allah’s Mercy for All (Part 1/2)

Muhammad: Allah’s Mercy for All (Part 1/2)

By: Yusuf Rios
Muhammad Allah’s Mercy for All (Part 12)

And we have not sent you except as a mercy to all of Creation.

Allah Almighty says:

And we have not sent you except as a mercy to all of Creation. (Al-Anbiya’ 21:107)

We are going to make a thematic introduction to this verse.

Theme I: Islam Is Peace and Justice for All

This verse of the Glorious Quran defines the reality of the person of Muhammad (peace be upon him) emphasizing him as primarily characterized by mercy.

The most prominent feature describing the mission of Muhammad (peace be upon him), besides his comprehensiveness, is his being a mercy to humanity, not to mention to the whole of creation.

The mission of the Prophet (peace be upon him) thus is to communicate Allah’s mercy to the whole of humanity without restriction. This message is to be communicated by mercy and not by force, based upon the well-known verse,

There is no compulsion in religion.” (Al-Baqarah 2:256)

This can be said to be the first unique characteristic of Islam that it is a divine message rooted in boundless mercy and this is defined by its universality and its call to the brotherhood of humanity based on a life of justice and spirituality, both of which are marks of mercy.

Theme II: Islam Cares for the Life of the Soul and Body

Islam is a way of life aimed at catering to and facilitating the needs of life, whether they are material or spiritual. Islam looks to preserve the life of the soul, intellect and family, as well as the economic life.

Also, it seeks to protect the physical life of individuals, which is highly valued in Islam. It is these five arenas that Islam looks to develop and better the conditions for their growth and well-being because these are the essential living arenas.

So, it was a demonstration of Allah’s Mercy that the Prophet Muhammad (peace be upon him) was sent with the religion that facilitates the needs of all facets of life.

Humanity is not left unto itself without guidance, but it is aided in the process of life and assured in time of hardship that life is more than just material existence. Rather, it has a spiritual aspect that transcends death.

The Prophet Muhammad (peace be upon him) teaches humanity the purpose of their life and how to establish justice in the process of realizing the needs and demands of daily life, without forgetting or neglecting the demands of the heart, soul and intellect.

Theme III: Muhammad and the Environment

The role of the Prophet (peace be upon him) according to the above verse is that of servant and educator. He (peace be upon him) taught humanity how to live in the most productive and meaningful way. He taught that human beings are not just responsible for being just to one another but also to other life beings.

According to Islam, establishing the justice requires that business and science are conducted in an environmentally friendly manner because the ethics of Islam demand that the human being be charitable and not greedy, considerate and not indifferent, and that his actions promote not reduce or stifle life. In fact, the role of the human being, in relation to the creation, according to Islam, is one of stewardship that is bound by self-accountability in this life and the next.

The problems of today when we look to the environmental crisis are rooted in a lack of consciousness of the real role of humanity which is clear in Islam.

Likewise, much of the environmental crisis is because of the greed and corruption run rampant in business dealings and the management of the world’s resources. Islam teaches that all creations are in a state of submission to the Creator.

So, from the lens of Islam all of creatures, including human beings, are servants and guests of Almighty Allah so long as they remain in existence. Therefore, humanity is obliged to act responsibly and not arrogantly, wisely and not hastily, sincerely and not hypocritically, and frugally and not extravagantly.

Theme IV: Morals of Wars

Even in the time of war, Muslims are obligated not to kill women, children, monks and priests, or even to destroy trees or animal life.

So, what is to be said at the time of peace? Even at the  time of war, Islam does not aim to destroy people’s life because the whole message of Islam is meant to save people’s life. The teachings of Islam order its adherents when camping or out in the desert or forest regions for example, not to relieve themselves on the roads, under trees or on things of value. All these injunctions are aimed at instilling a character that is concerned with others and environment. Because living involves cooperating with others, the Muslim is obliged to act responsibly and justly.

Theme V: Reaffirming the Identity of the Prophet Muhammad

The uniqueness of person of the Prophet Muhammad (peace be upon him) is that history has left us with a very accurate and detailed record of his doings, sayings and life history all which indicate to the reality of his mission and life. As an educator, he was occupied and concerned with the affairs of human life and how to teach humanity to realize that life is meaningful when they devote the worship to the One God who created us.

The power of Islam lies in this teaching that the human being was created to worship the Creator with sincere devotion. This worship is the purpose of our existence. We must submit in gratitude to our Creator worshipping Him alone while seeking his guidance and forgiveness. The test of life is about realizing this truth.

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Muhammad: Allah’s Mercy for All (Part 2/2)

Muhammad: Allah’s Mercy for All (Part 2/2)

 By Yusuf Rios

He or she who wishes to understand what Islam is and who was the person of the Prophet Muhammad (peace be upon him) let him resort to what the Quran said about the Prophet (peace be upon him). Almighty Allah says,

And we have not sent you except as a mercy to all of Creation.” (Al-Anbiyaa 21:107)

The single verse mentioned illustrates in detail his mission and identity.

The Arabic words of this verse are much richer in meaning. Arabic is the language of the revelation and the oldest living language on the earth.

There are other tongues like Sanskrit older than Arabic but they are all dead languages, no longer spoken. Given this reality we wish to expound upon this verse from its original language so that the most meaning can be derived from it. Let us begin to ponder on the meaning of the verse as it is traditionally done in the Arabic language.

An Analytical View of the Verse

1. “And We”

In these two words, the message related is that it is the one and only Allah, the Exalted, who commissioned the Prophet (peace be upon him). So, the origin of the Prophetic teachings and message is not the wisdom of a wise man or an ascetic, but rather it is Divine.

Sometimes, Allah uses the singular first person “I” referring to Himself and sometimes uses the royal “We”. In many languages, there is a mechanism for one to speak in the plural giving the meaning of elevated status. For example, a chief of an Arab tribe might address his people as “We” when talking to them. Of course, after the revelation and the conversion of Arabia to Islam this became restricted to the Qur’an, Islam urges people to be humble.

2. Have Not Sent You except as a Mercy

This part of the verse is very profound and deserves the most possible attention. Here, Almighty Allah is declaring why He commissioned the Prophet (peace be upon him).  The Arabic reflects a restrictive meaning as it reads as such -the Prophet was sent for no other purpose except to be a means for humankind to attain Allah’s Mercy. There is an emphasis on the role of the Prophet as a vehicle of mercy sent from Allah, in addition to the point that this mercy is to be shared with all of humanity.

The mission with which Allah sent the Prophet (peace be upon him) is not restricted to a particular audience but rather it is an inclusive message. It is a message to all humanity. In other words, Islam is a message for all of humanity. It is comprehensively characterized by mercy for all of humanity and all of creation, thereby inclusive of the eco-system. This Mercy even applies to those who choose not to believe in it.

To understand the Quranic verse better, it is necessary to key in on the notion of “mercy” in this verse. Mercy here means that Allah (glory be to Him) sent the Prophet (peace be upon him) with “guidance to a meaningful existence”.

He was sent to teach humankind the path to a communal and social life which is pleasing to Allah. He taught respect and love in a way that grants all the right to co-exist and lead a full life. This understanding of mercy is a path to a peaceful existence in this world and a path to a blissful eternity after death.

Also, this can only be understood in the context of Allah having created the human being to lead a purposeful life, a life of worship and a life in which the purpose of existence is fulfilled by living a committed and profound relationship with the Creator.

It is the Prophet (peace be upon him) who guided us to understand the nature of our life and taught us the path to self-fulfillment and how to be humane not only to fellow human beings but also to fellow creatures.

This was not merely done by wise sayings but it was through his lived example. The thousands of authentic narrations related about his life (known as Hadiths) were; statements, actions or tacit approvals.

3. To All of Creation

This part of the verse makes clear that the message of Islam is universal and directed at all peoples in all walks of life and from all backgrounds without any kind of discrimination.

In fact this part of the verse is a declaration that Islam calls humanity to brotherhood and cooperation and rejects tribal, nationalistic and racist thinking. Islam considers all humanity as brothers, and promotes mutual sense of brotherhood.

Islam declares that the unity of humanity lies in recognizing Allah’s Mercy as presented by all Prophets. The noble Prophets of Allah all taught that even though life is not free of hardship, it has meaning and that existence is not haphazard.

The aim of life is to contemplate our origin and our end and to reflect on the deeper order of Creation. It is through reflection upon the life of the Prophet, being sent as “a mercy to mankind”, this issue can be more firmly grasped and better understood.

The following are a list of authentic narrations about the mercy propounded by Almighty Allah by means of the Prophet Muhammad for all of mankind.

1- There were a lot of people who went to extreme inhuman measures to assassinate him, cursed him and the divine message with which he was sent, and tortured and killed his followers. Also, there were hundreds of enemies who did many horrible things to the believers. Yet, when asked by his companions to invoke Allah against them, the Prophet (peace be upon him) said,

“I was not sent to curse people. Yet, I have been sent as a mercy.” (Muslim)

2- It is also well known that the Arabs were harsh hearted. Men rarely ever interacted with their children and would show little love to them. Once a man came to the Prophet (peace be upon him) and saw that He (peace be upon him) was holding his grandson Husain and that He (peace be upon him) kissed him. The man said to the Prophet “I have ten kids and I have never kissed anyone of them”. The Prophet said

“Whoever is not merciful, will not receive mercy.”(Al-Bukhari)

3- It is also well known that Arabs used to view their women and servants as inferior beings, and they would often beat them in a fit of anger. Lady Aishah, the wife of the Prophet and mother of the believers,  said about her husband (peace be upon him),

“He never hit a women or a servant.”(Al-Bukhari)

It was also narrated that he said

“I would come to prayer sometimes intending to read a long portion of the Qur’an. Then I would hear a baby crying and I would shorten the prayer, so his mother who wishes to leave the prayer can attend to him.”(Al-Bukhari)

4- The Prophet was even merciful and compassionate when in war. He commanded his companions,

“Do not kill women, old men, children, or religious monks and priests. Do not cut or burn down trees.”(At-Tirmidhi and Al-Bukhari)

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How Was the Prophet’s Companionship with His Wives?

How Was the Prophet’s Companionship with His Wives?

How Was the Prophet’s Companionship with His Wives?No woman knows a good marital companionship –as that companionship means in the perfectness of a person- as she knew of the Prophet of Allah (peace be upon him), which is clear in the Quran in his attitude, sayings, and deeds.

The most things that specify the Prophet’s companionship with his wives were his good relationship, cheerfulness, joking with his family, laughing with his wives, mildness, and generosity.

Even when he was racing with Aishah (mother of the believers, may Allah be pleased with her) in the desert in one of his trips, it was to show love to her by that. She said that the Prophet of Allah (peace be upon him) raced me and I won, that was before I gained some weight. Then I raced him after that and he won. He said: “We are equal.” (Abu Dawud)

Also, the Prophet used to gather his wives every day in the house of the one he will spend the night with. He sometimes eats dinner with them then everyone leaves to her home. He used to sleep with his wife on the same sheets, take his rope off his shoulders and sleeps in his loincloth. After praying Isha (Night prayer, which is the last prayer of the day), he goes home and sits with his family a little before he goes to sleep.

Furthermore, the Prophet (peace be upon him) put the criterion of the best of men in the good treatment of men to their wives. He said: “The best one of you is the best to his family, and I am the best one of you to my family.” (At-Timidhi)

That is because artificiality and pretension of high moral standards becomes weak when the person feels that he has authority and power, and becomes weaker when he stays a long time with whom he has authority upon.

If the person keeps on his moral perfection in a society he has power upon and has continuous intimacy with, so this is the best person in morals.

If the Prophet (peace be upon him) is the best one for his family, so his companionship with them must be really perfect, in all what goodness means of moral perfection in behavior, love, justice, mercy, loyalty, and all what marital life demands in all conditions, situations and days as it was clarified in books of Sunnah and the Prophet’s biography books. This was indicated in the honourable Sunnah in many of the Prophet’s sayings regarding his behavior with his family and his treatment to them.

Regarding the Prophet’s love to his wives, Anas ibn Malik (may Allah be pleased with him) said, “The Prophet of Allah (peace be upon him) said: ‘The things that were rendered beloved to me in this life are; women, perfume, and my tranquility is in prayers.’” (Ahmad)

Amr ibn Al-Aas (may Allah be pleased with him) asked the Prophet: “O Prophet of Allah who is the person you love most?” The Prophet replied: ‘Aishah.’ Amr said: ‘And from men”’ The Prophet said: ‘Her father.’ Amr said ‘Then who?’ The Prophet said ‘Umar,’ and he named other men, so I kept silent fearing to be the last one.’” (At-Tirmidhi)

About the Prophet’s playing with his family, Aishah (may Allah be pleased with her) said, “I used to play with dolls at the house of the Prophet (peace be upon him) and my friends used to come and play with me and when he (peace be upon him) arrives, they leave, so he let them come in to play with me again.” (Al-Bukhari)

Aishah also, narrated:  “The Prophet of Allah (peace be upon him) was standing at the door of my room covering me with his rope so I can watch the Abyssinians playing in the mosque”.

An example of his good companionship and the nobility of his morals, Aishah (may Allah be pleased with her) said: ‘When I drink while being menstruating, and then give the cup to the Prophet (peace be upon him), he used to put his mouth where I put mine to drink.’” (Muslim)

_____________________________

Source: Taken with modifications from the book entitled “Prophet as a Husband” by Rasoulallah.net.

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Prophet Muhammad: A Role Model of Humbleness

Prophet Muhammad: A Role Model of Humbleness

By Dr. Mohsen Hardy
Prophet Muhammad A Role Model of Humbleness

No one was more beloved to the Companions than the Prophet.

Muslims believe that Prophet Muhammad (peace be upon him) is their role model in all walks of life. His footsteps are to be followed so that they will attain happiness in this life and the Hereafter.

We read in the Quran what gives the meaning of:

There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often. (Al-Ahzab 33:21)

 Imam Ibn Kathir (the famous commentator of the Quran) says:

“This verse originates the idea of following the footsteps of the Prophet in his sayings, actions, and manners.”

In the following lines we will cite some examples of the Prophet’s humbleness and how he showed this characteristics in different situations.

About humbleness, the Prophet is reported to have said:

Charity does not decrease property and Allah increases the honor of him who forgives and no one will humble himself for Allah’s sake except that Allah raises his status.” (Muslim)

Umar ibn Al-Khattab (one of the Prophet’s Companions) reported that the Prophet said :

“Do not exceed in praising me as the Christians over-praised Jesus (peace be upon him). (That they made him the son of God.) I am a bondsman of Allah, therefore, call me the bondsman of Allah and His Messenger.”

The Prophet did not accept any words of praise as the Christians did with Jesus to the extent that they made him a god or the son of a god.

Anas ibn Malik said:

A woman came to the Prophet and said: I would like to speak to you in private’. The Prophet  replied: “Sit on any street of Madinah and I will come there and listen to you.

In normal circumstances, people do not pay attention to old people’s requests and usually they ignore them. But in the above report, the Prophet stopped and listened attentively to the old woman and asked her to choose the proper place where she can talk to the Prophet freely and at ease.

Anas ibn Malik said:

The Prophet visited the sick, attended funerals, rode on donkeys, accepted the invitations of slaves. On the day of the battle of Banu Qurayzhah, he rode on a donkey, the reigns of which were made of date palm leaves. On it was also a saddle made of date palm leaves.

Anas ibn Malik said:

The Prophet accepted and attended invitations where bread made of barley, and stale fat a few days old was served (without hesitation he accepted these invitations). The Prophet had pawned his armor to a Jew. Till the end of his life, he did not possess a sufficient amount to release that armor’”.

Anas ibn Malik said:

The Prophet performed hajj on an old pack saddle. On it was a piece of cloth, the value of which was less than four Dirhams. The Prophet was reciting this supplication: ‘Allah make this hajj one that has no show or fame’”.

Anas ibn Malik said:

“No one was more beloved to the Companions than the Prophet. When they saw him, they did not stand up, knowing that he did not approve of it”.

Anas ibn Malik said:

“Even if I am given a foot of a goat as a present, I will accept it, and if I am invited to partake of it, I will surely accept that invitation”.

Jabir ibn Abdullah said:

The Prophet came to visit me (while I was ill). He did not come on the back of a mule, or on a Turkish horse”. (i.e. He did not come on defective or an expensive conveyance, but came on foot).

Lady Aishah was asked: “What was the usual practice of the Prophet? She replied:

“He was a human from among other humans. He himself removed the lice from his clothing, milked his goats, and did all his work himself”.

Anas ibn Malik reported that when Allah’s Messenger happened to pass by young boys, he would great them. (Muslim)

It is reported that Al-Aswad asked Aishah “What did the Prophet use to do in his house?” She replied, “He used to keep himself busy serving his family and when it was the time for prayer he would go for it.” (Al-Bukhari)

Abu Hurairah reported that the Prophet said:

“Every Prophet has tended sheep”. He was asked: “And did you?” He replied, “Yes, I tended them for a few carats for the Makkans.” (Al-Bukhari)

Tamim ibn Usaid reported:

I came to Messenger of Allah while he was delivering a Khutbah (sermon) and said: “O Messenger of Allah, a stranger (meaning himself) has come to inquire about his religion. He is quite ignorant about his religion.” The Messenger of Allah interrupted his Khutbah and turned to me. Then a chair was brought for him and he sat on it. He started instructing me what Allah had taught him. Then he resumed his Khutbah and completed it. (Muslim)

Abdullah ibn Abi Awfa said the Messenger of Allah used to recite a great deal of remembrance, engage little in idle talk, make the prayer long and keep the khutbah short, and he would not refrain from walking with a widow or poor person and tending to their needs. (An-Nasa’i)

The above reports tell us more about one of the basic characteristics of the Prophet, i.e. humbleness. This behavior did not change through the different phases of his life whether he was in Makkah or Madinah whether before he was called for prophethood or after he was called for prophethood. It is high time for all of us to be humble and modest.

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Muhammad: Allah’s Mercy for All (2/2)

Muhammad: Allah’s Mercy for All (2/2)

Waterfalls 4

It is the Prophet (peace be upon him) who guided us to understand the nature of our life and taught us the path to self-fulfillment and how to be humane not only to fellow human beings but also to fellow creatures.

 By: Yusuf Rios

He or she who wishes to understand what Islam is and who was the person of the Prophet Muhammad (peace be upon him) let him resort to what the Qur’an said about the Prophet (peace be upon him). Almighty Allah says,

And we have not sent you except as a mercy to all of Creation.” (Al-Anbiya’ 21:107)

The single verse mentioned illustrates in detail his mission and identity.

The Arabic words of this verse are much richer in meaning. Arabic is the language of the revelation and the oldest living language on the earth. There are other tongues like Sanskrit older than Arabic but they are all dead languages, no longer spoken. Given this reality we wish to expound upon this verse from its original language so that the most meaning can be derived from it. Let us begin to ponder on the meaning of the verse as it is traditionally done in the Arabic language.

An Analytical View of the Verse

1. “And We”

In these two words, the message related is that it is the one and only Allah, the Exalted, who commissioned the Prophet (peace be upon him). So, the origin of the Prophetic teachings and message is not the wisdom of a wise man or an ascetic, but rather it is Divine.

Sometimes, Allah uses the singular first person “I” referring to Himself and sometimes uses the royal “We”. In many languages, there is a mechanism for one to speak in the plural giving the meaning of elevated status. For example, a chief of an Arab tribe might address his people as “We” when talking to them. Of course, after the revelation and the conversion of Arabia to Islam this became restricted to the Qur’an, Islam urges people to be humble.

2. Have Not Sent You except as a Mercy

This part of the verse is very profound and deserves the most possible attention. Here, Almighty Allah is declaring why He commissioned the Prophet (peace be upon him).  The Arabic reflects a restrictive meaning as it reads as such -the Prophet was sent for no other purpose except to be a means for humankind to attain Allah’s Mercy. There is an emphasis on the role of the Prophet as a vehicle of mercy sent from Allah, in addition to the point that this mercy is to be shared with all of humanity.

The mission with which Allah sent the Prophet (peace be upon him) is not restricted to a particular audience but rather it is an inclusive message. It is a message to all humanity. In other words, Islam is a message for all of humanity. It is comprehensively characterized by mercy for all of humanity and all of creation, thereby inclusive of the eco-system. This Mercy even applies to those who choose not to believe in it.

To understand the Qur’anic verse better, it is necessary to key in on the notion of “mercy” in this verse. Mercy here means that Allah (glory be to Him) sent the Prophet (peace be upon him) with “guidance to a meaningful existence”. He was sent to teach humankind the path to a communal and social life which is pleasing to Allah. He taught respect and love in a way that grants all the right to co-exist and lead a full life. This understanding of mercy is a path to a peaceful existence in this world and a path to a blissful eternity after death. Also, this can only be understood in the context of Allah having created the human being to lead a purposeful life, a life of worship and a life in which the purpose of existence is fulfilled by living a committed and profound relationship with the Creator.

It is the Prophet (peace be upon him) who guided us to understand the nature of our life and taught us the path to self-fulfillment and how to be humane not only to fellow human beings but also to fellow creatures. This was not merely done by wise sayings but it was through his lived example. The thousands of authentic narrations related about his life (known as Hadiths) were; statements, actions or tacit approvals.

3. To All of Creation

This part of the verse makes clear that the message of Islam is universal and directed at all peoples in all walks of life and from all backgrounds without any kind of discrimination.

In fact this part of the verse is a declaration that Islam calls humanity to brotherhood and cooperation and rejects tribal, nationalistic and racist thinking. Islam considers all humanity as brothers, and promotes mutual sense of brotherhood. Islam declares that the unity of humanity lies in recognizing Allah’s Mercy as presented by all Prophets. The noble Prophets of Allah all taught that even though life is not free of hardship, it has meaning and that existence is not haphazard. The aim of life is to contemplate our origin and our end and to reflect on the deeper order of Creation. It is through reflection upon the life of the Prophet, being sent as “a mercy to mankind”, this issue can be more firmly grasped and better understood.

The following are a list of authentic narrations about the mercy propounded by Almighty Allah by means of the Prophet Muhammad for all of mankind.

  1. There were a lot of people who went to extreme inhuman measures to assassinate him, cursed him and the divine message with which he was sent, and tortured and killed his followers. Also, there were hundreds of enemies who did many horrible things to the believers. Yet, when asked by his companions to invoke Allah against them, the Prophet (peace be upon him) said,

“I was not sent to curse people. Yet, I have been sent as a mercy.” (Muslim)

  1. It is also well known that the Arabs were harsh hearted. Men rarely ever interacted with their children and would show little love to them. Once a man came to the Prophet (peace be upon him) and saw that He (peace be upon him) was holding his grandson Husain and that He (peace be upon him) kissed him. The man said to the Prophet “I have ten kids and I have never kissed anyone of them”. The Prophet said

“Whoever is not merciful, will not receive mercy.”(Al-Bukhari)

  1. It is also well known that Arabs used to view their women and servants as inferior beings, and they would often beat them in a fit of anger. Lady `A’isha, the wife of the Prophet and mother of the believers,  said about her husband (peace be upon him),

 

“He never hit a women or a servant.”(Al-Bukhari)

It was also narrated that he said

“I would come to prayer sometimes intending to read a long portion of the Qur’an. Then I would hear a baby crying and I would shorten the prayer, so his mother who wishes to leave the prayer can attend to him.”(Al-Bukhari)

  1. The Prophet was even merciful and compassionate when in war. He commanded his companions,

“Do not kill women, old men, children, or religious monks and priests. Do not cut or burn down trees.”(At-Tirmidhi and Al-Bukhari)

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The Prophet’s Companionship with His Wives

The Prophet’s Companionship with His Wives

heart

The most things that specify the Prophet’s morals with his wives were his good companionship, cheerfulness and generosity.

No woman knows a good marital companionship –as that companionship means in the perfectness of a person- as she knew of the Prophet of Allah (peace be upon him), which is clear in the Qur’an in his attitude, sayings, and deeds.

The most things that specify the Prophet’s morals with his wives were his good companionship, cheerfulness, joking with his family, laughing with his wives, mildness, and generosity.

Even when he was racing with `A’ishah (mother of the believers, may Allah be pleased with her) in the desert in one of his trips, it was to show love to her by that. She said that the Prophet of Allah (peace be upon him) raced me and I won, that was

before I gained some weight. Then I raced him after that and he won. He said: “We are equal.” (Abu Dawud)

Also, the Prophet used to gather his wives every day in the house of the one he will spend the night with. He sometimes eats dinner with them then everyone leaves to her home. He used to sleep with his wife on the same sheets, take his rope off his shoulders and sleeps in his loincloth. After praying `Isha’ (Night prayer, which is the last prayer of the day), he goes home and sits with his family a little before he goes to sleep.

Furthermore, the Prophet (peace be upon him) put the criterion of the best of men in the good treatment of men to their wives. He said: “The best one of you is the best to his family, and I am the best one of you to my family.” (At-Timidhi)

That is because artificiality and pretension of high moral standards becomes weak when the person feels that he has authority and power, and becomes weaker when he stays a long time with whom he has authority upon. If the person keeps on his moral perfection in a society he has power upon and has continuous intimacy with, so this is the best person in morals.

If the Prophet (peace be upon him) is the best one for his family, so his companionship with them must be really perfect, in all what goodness means of moral perfection in behaviour, love, justice, mercy, loyalty, and all what marital life demands in all conditions, situations and days as it was clarified in books of Sunnah and the Prophet’s biography books. This was indicated in the honourable Sunnah in many of the Prophet’s sayings regarding his behaviour with his family and his treatment to them.

Regarding the Prophet’s love to his wives, Anas ibn Malik (may Allah be pleased with him) said, “The Prophet of Allah (peace be upon him) said: ‘The things that were rendered beloved to me in this life are; women, perfume, and my tranquillity is in prayers.’” (Ahmad)

`Amr ibn Al-`Aas (may Allah be pleased with him) asked the Prophet: “O Prophet of Allah who is the person you love most?” The Prophet replied: ‘`A’ishah.’ `Amr said: ‘And from men”’ The Prophet said: ‘Her father.’ `Amr said ‘Then who?’ The Prophet said ‘`Umar,’ and he named other men, so I kept silent fearing to be the last one.’” (At-Tirmidhi)

About the Prophet’s playing with his family, `A’ishah (may Allah be pleased with her) said, “I used to play with dolls at the house of the Prophet (peace be upon him) and my friends used to come and play with me and when he (peace be upon him) arrives, they leave, so he let them come in to play with me again.” (Al-Bukhari)

`A’ishah also, narrated:  “The Prophet of Allah (peace be upon him) was standing at the door of my room covering me with his rope so I can watch the Abyssinians playing in the mosque”.

An example of his good companionship and the nobility of his morals, `A’ishah (may Allah be pleased with her) said: ‘When I drink while being menstruating, and then give the cup to the Prophet (peace be upon him), he used to put his mouth where I put mine to drink.’” (Muslim)

_____________________________

Source: Taken with modifications from the book entitled “Prophet as a Husband” by Rasoulallah.net.

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