• Contact us
• Search the website

Brief as this treatment of the Prophet's life is, it would be incomplete without a few words as to his manners and morals. When his wife, A'isha, the most privy to his secrets, was questioned about his morals, her reply was, "His morals are the Quran." In other words, the highest morals that were depicted in the Holy Quran were possessed by him.

Simplicity and sincerity are the keynotes of the Prophet's character. He would do all sorts of things with his own hands. He would milk his own goats, patch his own clothes and mend his own shoes. In person would he dust the house, and he would tie his camel and look after it personally. No work was too low for him. He worked like a labourer in the construction of the mosque, and again in digging a ditch round Madina. In person would he do shopping, not only for his own household but also for his neighbours or for helpless women. He never despised any work, however humble, notwithstanding the dignity of his position as Prophet and King. He thus demonstrated through personal example that man's calling does not really determine his nobleness or his meanness.

His actions and movements were characterized by homely simplicity. He did not like his companions to stand up on his arrival. Once he forbade them, saying, "Do not stand up for me as do the non-Arabs;" and added that he was a humble creature of God, eating as others eat and sitting as others sit. When a certain man wanted to kiss his hand, he withdrew it remarking that that was the behaviour of the non-Arabs to wards their kings. Even if a slave sent him an invitation he accepted it. He would take his meals in the company of all classes of people, even of slaves. When seated among people, there was nothing about him to make him conspicuous.

The Prophet had a deep love for his friends. While shaking hands with them, he would never be the first to withdraw his hand. He met everybody with a smiling face. A report from Jarir ibn Abdullah says that he never saw the Prophet but with a smile on his face. He would talk freely, never putting on artificial reserve to give himself an air of superiority. He would take up children in arms and nurse them. He disliked backbiting and forbade his visitors to talk ill of any of his friends. He would ever take the lead in greeting his friends and shaking hands with them.

The Prophet's generosity even towards his enemies stands unique in the annals of the world. Abdullah ibn Ubayy, the head of the hypocrites, was a sworn enemy of Islam, and his days and nights were spent in plotting mischief against the Muslims. Yet at his death, the Prophet prayed to the Lord to forgive him and even granted his own shirt to enshroud his body. The Makkans, who had all along subjected him and his friends to the most barbarous tortures, were not only awarded a general amnesty but were let off even without a reproof. Twenty long years of persecutions and warfare were absolutely forgiven and forgotten. "The magnanimity with which Muhammad treated a people who had so long hated and rejected him is worthy of all admiration," says Muir. The fact is that no other example is met with in history of such magnanimous forgiveness of inveterate enemies, who had shed innocent blood, who had shown no pity for helpless men, women and children, who had exerted themselves to their utmost to kill the Prophet and to annihilate the Muslims. The prisoners of war were almost always set free even without demanding a ransom. It was only in the case of the prisoners of Badr that ransom was demanded; after that, hundreds of prisoners and in one case, in the battle with Hawazin, as many as six thousand, were released without taking a penny as ransom. At the battle of Uhud, when he was wounded and fell, down, a comrade asked him to curse his persecutors. His reply was: I have not been sent to curse but as an inviter to good and mercy. O Lord ! guide my people, for they know not." Once a Bedouin pulled him and threw his wrap round his neck. When asked why he should not be repaid in the same coin, he pleaded that he (the Prophet) never returned evil for evil.

In the administration of justice, the Prophet was scrupulously even-handed. Muslims and non-Muslims, friend and foe, were all alike in his eyes. Even before the Call, his impartiality his honesty and integrity were of household fame, and people would bring their disputes to him to settle. At Madina, tie Jews and the idolaters both accepted him as the arbitrator in all their disputes. Notwithstanding the deep-rooted malice of Jews against Islam, when a case between a Jew and a Muslim came up before him, he decreed in favour of the Jew, regardless of the fact that the Muslim, nay, even perhaps the whole of his tribe, might thereby be alienated. In his dealings with his worst enemies he was always true to the Quranic injunction which says:

"Let not hatred of a people incite you not to act equitably; act equitably, that is nearer to piety." [5:8]

"If I owe anything to anybody, it may be claimed; if I have offended anybody, he may have his revenge."

"It would have been meet for thee to have advised both of us - me, the debtor to repay the debt with gratitude, and him, the creditor, to demand it in a more becoming manner."

In charity the Prophet was simply unapproached. He never gave a flat refusal to a beggar. He would feed the hungry, himself going without food. He never kept any money in his possession. While on his deathbed, he sent for whatever there was in his house and distributed it among the poor. Even for the dumb creatures of God his heart overflowed with mercy. He spoke of one who drew water from a well to quench the thirst of a dog as having earned paradise with this act of kindness. He spoke of a deceased woman that she was undergoing punishment because she would tie up her cat and keep it hungry. Form his earliest days he had a deep sympathy for widows and orphans, the poor and the helpless. He would ever stand by the oppressed. He vindicated the rights of women over men, of slaves over their masters, of the ruled over the rulers, and of the subjects over the king. Negro slaves were accorded the same position of honour as the Quraish leaders. He was the champion of the oppressed and the ill-treated ones. He was very fond of children, and while walking along he would pat and stroke those whom he met on the way. Without fail would he visit the sick to enquire after their health and console them. He would also accompany a funeral.

Humble and meek in the highest degree, he had yet the courage of the bravest of men. Never for a moment did he harbour fear of his enemies. Even when plots to take his life were being hatched in Makka, he moved about fearlessly day and night. He told all his companions to emigrate from Makka, himself remaining almost alone among infuriated enemies. With his pursuers at the mouth of the cave in which he had hidden himself, he could yet console his companion, saying, "Allah is with us." On the field of Uhud when the whole of his army fell into a trap, he shouted aloud, regardless of all danger to his own person, to rally the confused soldiers. In the battle of Hunain when the Muslim rank and file took to flight, he advanced alone towards the enemy, calling aloud, "I am the Prophet." When one night a raid was suspected, he was the first to reconnoitre the outskirts of Madina, riding his horse without saddling it. On a certain journey, while resting under a tree all alone, an enemy came upon him, and unsheathing his sword shouted out: " Who can save thee now from my hands?" Calmly the Prophet replied, "Allah." And the next moment the same sword was in the Prophet's hand who put to his enemy the same question, on which he assumed a tone of abject humility, and the Prophet let him go.

The Prophet's integrity and sincerity were of universal fame throughout Arabia. His worst enemies had often to confess that he had never told a lie. When he once pledged his word, he kept it under the most trying conditions and even at a heavy lost. He faithfully observed the truce made at Hudaibiya, though he had to refuse shelter to Muslims escaping from the persecution of the Makkans. His biographers are all at one in their admiration of his unflinching fortitude and unswerving steadfastness. Despair and despondency were unknown to him. Hemmed in as he was on all sides by a gloomy prospect and severe opposition, his faith in the ultimate triumph of the truth was never for one moment shaken.

THE END