Paighambar-e-Aalam

(Prophet for the World)

Written and compiled by:

Maulana Khalid Saifullah Rahmani

Translated by:
Mohammed Aman ur Rehman
Mohammad Muneeb ur Rehman

Published by:

AZ

1
 Copy Right ©

Name of Book
Paighambar-e-Aalam
(Prophet for the World)

Written and compiled by:

Maulana Khalid Saifullah Rahmani

Translated by:
Mohammed Aman ur Rehman
Mohammad Muneeb ur Rehman

Pages
666

Year
2023

Published by:
AZ

2
In the name of Allah the most beneficent, the most merciful

3
 Part 1
‫)ﷺ‬
The life of the Prophet (‫ﷺ‬

4
 Makkan Life

Before Prophethood

Prophet Mohammad (‫ )ﷺ‬was born on 20th of April in

the year 571 A.D, that corresponds to 9th Rabi ul Awal
according to researchers. His grandfather named him
Mohammad, and his mother gave him the name Ahmad. On
attaining maturity, he adopted the nickname “Abul Qasim”.
His father was Abdullah, paternal grandfather Abdul
Mutallib, paternal great grandfather Hasim, maternal
grandfather Wahub. His paternal grandmother was Fatima,
and maternal grandmother Barrah. His father had ten
brothers:

1) Abbas 2) Hamza 3) Abu Lahb, 4) Abu Talib 5) Zubair

6) Harith 7) Muqawim 8) Hajal 9) Zirar 10) Abdullah

Among them, Abbas (RA) and Hamza (RA) accepted

Islam, Abu Talib was his benevolent and beloved uncle,
and Abu Lahb was his sworn enemy. The Prophet (‫)ﷺ‬
had six paternal aunts (His father’s sisters):

1) Umm Hakim 2) ‘Atika 3) Barrah 4) Umaimah 5) Arwah

6) Safiyyah

Among them, Safiyyah (RA) accepted Islam and Umm

Hakim was the twin of his father.

The Prophet (‫’)ﷺ‬s lineage from his father’s side is as

follows:

5
Abdullah -> Abdul Mutallib -> Hashim -> Abdi Munaf ->
Qusai -> Kilaab -> Murrah -> Luway -> Ghalib -> Fahr bin
Malik (Quraish)

His lineage from his mother’s side is as follows:

Aamena -> Wahb -> Abdi Munaf -> Zahra -> Kilab

The Prophet (‫‘)ﷺ‬s father passed away two months before

his birth. His mother suckled him first, followed by Abu
Lahab’s bondswoman Soubiyah. In Arab tradition, infants
from noble families were often placed under the foster care
of tribal women. These women received financial support
from the child's parents. The rationale behind this practice
was the belief that growing up in rural areas would enable
the children to acquire a pure and unadulterated form of the
language (Arabic), as opposed to the city where the
language gets corrupted due to intermingling of various
dialects of different tribes.

In accordance with this tradition, Prophet Muhammad

(‫ )ﷺ‬was placed under the foster care of Haleema S'adiya
(may Allah be pleased with her), a member of the Banu
Sa'ad tribe known for their eloquent and fluent use of
Arabic. She nursed him for two years, and after
experiencing the blessings in her household due to his
presence, she requested to continue nursing him for another
two years.

Here are the names of his foster siblings (children of

Haleema (RA)): Abdullah, Huzaifah, Unaisa, Shima. His
foster father (Haleema’s husband) was Harith bin Abdul
Uzza. Soubiyyah (RA) and Haleema (RA) accepted Islam
first, Harith bin AbdulUzza, Abdullah and Shima also
accepted Islam.

Soubiyah (RA) also wet-nursed Hamza (RA), Jafar (RA),

Abu Salamah (the first husband of Umm Salamah), and her
own son Masrooh (RA). The Prophet (‫')ﷺ‬s paternal
6
cousin, Sufiyan bin Harith (RA), was wet-nursed by
Haleema (RA). Thus, all of them were his foster siblings. In
addition to these, there were other women who nursed the
Prophet (‫ )ﷺ‬for some time.

Madinah was Hz. Aamena‘s paternal home, and Hz.

Abdullah had passed away in Madinah. When the Prophet
(‫ )ﷺ‬was six years old, Aamena visited Madinah along
with him and her slavegirl, Umm Aiman (RA). During their
return journey, she passed away at a place called Abwa.
Umm After Aiman (RA) took the Prophet (‫ )ﷺ‬back to
Makkah, he came under the guardianship of his grandfather,
Abdul Mutallib. Umm Aiman (RA) raised him with
boundless love and affection, akin to his own mother. The
Prophet (‫ )ﷺ‬often spoke of her as a second mother to
him, following his real mother. Sadly, his grandfather also
passed away when the Prophet (‫ )ﷺ‬was just eight years
old.

Abu Talib was the Prophet's (‫ )ﷺ‬father's brother from the

same mother. Abdul Mutallib entrusted the young Prophet
(‫ )ﷺ‬to the guardianship of Abu Talib. Abu Talib's wife,
Fatima bint Asad, also treated the Prophet (‫ )ﷺ‬with great
affection, a fact the Prophet himself acknowledged.
Together, his uncle and aunt cared for him as if he were
their own child, and in addition to them, Umm Aiman (RA)
did her part who was instructed by Abdul Mutallib in this
matter.

Following Abdul Mutallib's will, his uncle Zubair assumed

leadership of the Banu Hashim tribe. He held this position
for thirteen years until his passing when the Prophet (‫)ﷺ‬
was approximately 21-22 years old. After Zubair,
leadership passed to Abu Talib, who remained the chief for
28 years. Following Abu Talib's death, Abu Lahb assumed
leadership of the Banu Hashim tribe, with the Prophet
(‫ )ﷺ‬being around fifty years old at that time.
7
Following the customs of the Arabs, the Prophet (‫)ﷺ‬
herded sheep during his childhood. At the age of twelve, he
accompanied his uncle Abu Talib on a business trip to
Syria. Their journey included a stop at a place called Tema,
where a Rabbi named Buhairah observed signs of the last
Prophet in him (‫)ﷺ‬. Fearing that the Jews of Syria might
recognize him, which could pose a threat to his life, Rabbi
Buhairah advised Abu Talib to send the Prophet (‫)ﷺ‬
back to Makkah. Abu Talib heeded this advice and sent the
Prophet (‫ )ﷺ‬back to Makkah.At the age of 25, the
Prophet (‫ )ﷺ‬embarked on a trading journey to Syria,
where he traded goods belonging to Khadija (RA).
Accompanying him on this journey was Khadija (RA)'s
slave, Maisarah. This trip proved to be highly profitable.

Khadija (RA) was deeply impressed by his honesty and

integrity, and after learning about his life through Maisarah,
she sent a marriage proposal to the Prophet (‫)ﷺ‬, which
he accepted. At the time of their marriage, the Prophet
(‫ )ﷺ‬was 25 years old, while Khadija (RA) was either
forty years old (as per some narrations) or 28 years old.
During that era, it was customary for representatives from
both sides to deliver sermons at the time of marriage,
praising their tribes and families. Abu Talib delivered the
sermon from the groom's side, and Warqah bin Noufal
delivered it from the bride's side. There are three different
narrations regarding the bridal gift: one mentions twenty
camels, another mentions four hundred dinars, and the third
mentions five hundred dirhams.

After his marriage to Khadija (RA), the Prophet (‫)ﷺ‬

moved into her house, known as "Dar al Khuzaima."
Khadija (RA) had a nephew named Zaid bin Haitha (RA),
who was originally the son of the chief of the Yemeni tribe
"Banu Khuza'a." Zaid was kidnapped by robbers and sold
into slavery. Khadija (RA) gave him into the service of the
Prophet (‫)ﷺ‬, and Zaid remained loyal to the Prophet
(‫)ﷺ‬. He was so devoted to the Prophet (‫ )ﷺ‬that he
8
refused to part with him even when his father came to free
him. Zaid continued to be the Prophet (‫')ﷺ‬s loyal and
beloved companion, a bond that persisted even after the
Prophet's prophethood was established.

Half al Fuzool

An intriguing event transpired prior to Prophethood when a

group of individuals gathered at Abdullah bin Jud'an's
house to take an oath. Their pledge was to unite in efforts to
combat oppression and support the oppressed, and this
solemn oath came to be known as 'Hilf al-Fudul' or 'The
Alliance of the Virtuous.' The Prophet (‫ )ﷺ‬was a
participant in this group. He held such high regard for this
collective endeavor that even after attaining prophethood,
he fondly recalled it and expressed that if a similar call to
action were made today, he would readily respond.

When he was 25 years old, a fissure appeared in the Ka'ba

due to heavy rains, necessitating renovation work. The task
was divided among different tribes: the tribes of Bani Abdi
Munaf and Bani Zohra were responsible for the wall
containing the door, while the area between Rukn e Yamani
and Hajr e Aswad was entrusted to Banu Makhzoom and
Banu Taim. The Hatim side was assigned to Banu Abdu
Dar, Banu Asad, and Banu Adi. The rear wall was
renovated by Banu Saham and Banu Jamh.The installation
of Hajr e Aswad became a contentious issue among the
various tribes, and the situation appeared to be on the brink
of potential conflict. In a bid to find a solution, a wise man
from among the Makkans, Umayyah bin Mugairah,
proposed that the first person to enter the Ka'ba the
following day should have the honor of placing the Hajr e
Aswad. As fate would have it, the first person to enter the
Ka'ba was the Prophet (‫)ﷺ‬. He requested a sheet of cloth
to be laid out and Hajr e Aswad to be placed in the center of
the sheet, and he suggested that a representative from each
9
tribe should collectively carry the Hajr e Aswad to its place,
with the Prophet (‫ )ﷺ‬himself placing the stone in its
designated spot.

Even before attaining prophethood, the Prophet Muhammad

(‫ )ﷺ‬never engaged in idol-worship, refrained from sinful
activities, and never committed indecent acts. His circle of
close friends included individuals like Abu Bakr Siddique
(RA), Hakeem bin Huzaam (RA), and Zamad bin Thalaba
(RA), all of whom later embraced Islam. Due to his
impeccable manners and unwavering honesty, the Prophet
(‫ )ﷺ‬was known by titles such as 'Saadiq' (Truthful) and
'Ameen' (Trustworthy) even before receiving his
prophethood.

10
 After Prophethood

At around 40 years of age, a profound change occurred in

his personality as he began to seek solitude. For extended
periods, he would stay in a cave located on Mount Hira,
where he engaged in deep reflection and would gaze upon
the Ka'ba from his vantage point. Mount Hira, situated
approximately 3 miles from Makkah and reaching an
elevation of 2000 feet, housed the rectangular-shaped cave.
This cave measured about 4 yards in length, around 2 yards
in width, and had a height equivalent to that of an average
man, with a natural flat floor.

For a period of approximately six months, the Prophet

(‫ )ﷺ‬experienced a remarkable phenomenon: he would
see dreams that would later manifest as reality. Then,
during one significant night, the angel Jibril came to him,
embraced him tightly, and said, 'Read.' The Prophet (‫)ﷺ‬
responded, 'I cannot read.' This exchange repeated three
times, and it was during this encounter that the first verses
of the Qur'an were revealed to him:
َ ّ َ ْ ‫ا ْ َا‬
ِ‫ِ ِ ِ ر‬
It was at this pivotal moment, when he was approximately
40 years and 6 months old, that he was bestowed with
prophethood. It is deduced from the verses of the Qur'an
that this divine appointment occurred during the month of
Ramadan, which corresponds to August 14, 610 CE,
according to some researchers.

When he returned home, shaken by the encounter, Khadija

(RA) provided solace by reassuring him that he (‫)ﷺ‬
11
honored kinship, supported those in distress, and showed
benevolence to guests. She affirmed her belief that Allah
(SWT) would never disgrace him. Khadija (RA) had a close
relative, Warqa bin Naufal, who was well-versed in the
Torah and Bible, translating verses from Hebrew to Arabic.
She took the Prophet (‫ )ﷺ‬to Warqa bin Naufal and
explained what had occurred. After careful consideration
and inquiry, Warqa identified the encounter as being with
the same angel who had come to Moses (AS).

Warqa bin Naufal comforted the Prophet (‫ )ﷺ‬and

expressed his desire to live long enough to witness the day
when the Prophet’s own people would expel him. The
Prophet (‫ )ﷺ‬was puzzled by the notion that his own
people would expel him, to which Warqa bin Noufal
explained that this was inevitable for those appointed to
such a position.

For the next three years, he invited people towards the

religion discreetly, and after Allah (SWT) commanded him
to call his close relatives towards the true religion:
َ ْ ْ َ ْ َ ََ ْ َ ْ َْ
"َ 'ِ َ $َ %َ ‫ ِ" ا ﱠ‬#ِ َ ‫َ ِ ْ َن َوا ِ ْ َ! َ َﺣ‬ ِ ‫"ا ِ ر‬
ُْْ
"‫( ِ' ِ ْ َن‬#‫ا‬

He (‫ )ﷺ‬invited Banu Hashim for dinner and called them

to accept the true religion. Abu Lahb sternly opposed the
Prophet (‫)ﷺ‬. It was only Ali (RA), despite his young
age, extended his support.

Allah (SWT) then revealed to the Prophet (‫)ﷺ‬

ْ ُْ ْ ْ ‫ ُ ْ( َ' ُ َو َا‬.َ ‫ ْع‬+َ ,
ْ -َ
‫ ْ َن‬0ِ ِ #‫ض َ ِ" ا‬ ِ ِ
In his earnest effort to invite the people of Makkah to the
religion, the Prophet (‫ )ﷺ‬followed the custom of the time
by making an announcement from the top of Mount Safa.
12
When a gathering had assembled, he posed a question to
them: 'Do you consider me a truthful person or a liar,
trustworthy or deceitful?' The people unanimously affirmed
their belief in his truthfulness and trustworthiness. He
continued, 'If I were to tell you that there is an army behind
this mount, ready to attack you, would you believe me?'
Although the news was unexpected, they replied, 'Even in
such a situation, we would trust your word.' The Prophet
(‫ )ﷺ‬then began to speak about the Oneness of God and
prophethood. However, Abu Lahb and Abu Jahl opposed
him (‫)ﷺ‬, and no one from the gathering responded to his
call.

The Prophet (‫ )ﷺ‬spent thirteen years in Makkah after the

commencement of his prophethood. Khadija (RA) was the
first from the women to accept Islam, Abu Bakr (RA) from
the men, Ali (RA) from the children and Zaid bin Haritha
(RA) from the slaves. Those pioneering individuals who
ّ ‫ن‬14 '
embraced Islam in its early days are known as '‫ن‬12‫و‬3
or 'forerunners.' Here is the list of those people:

Bilal Habashi (RA), Khabbab bin Arth (RA),

Othman Ghani (RA), Zubair bin Awwam
(RA), AbdulRahman bin Awf (RA), Sa’ad
bin Abi Waqas (RA), Talha bin Abdullah
(RA), Abu Salamah Abdullah bin Abdul
Asad (RA), Abu Ubaidah Aamer bin
Abdullah bin Al Jarrah (RA), Arqam (RA),
Othman bin Mazoon (RA), Abdullah bin
Masood (RA), Sayeed bin Zaid (RA), Fatima
bint Al Khattab (RA), Umm Al Fazal
Lubaba Al Kubra (Wife of Abbas) (RA),
Asma bint Abu Bakr (RA), Yasir bin Aamer
(RA), Ammar bin Yasir (RA), Sumaiyah
bint Muslim (RA), Ubaidah bin Harith (RA),
Khalid bin Sayeed bin Aas (RA), Nuyaim
13
 bin Abdullah (RA), Ja’far bin Abu Talib
(RA), Abdullah bin Hajash (RA), Saaeb bin
Mazoon (RA), Abdullah bin Mazoon (RA),
Qudama bin Mazoon (RA), Sa’ad bin
Othman (RA), Masood bin Rabiyah (RA),
Khanais bin Huzafa Sahami (RA), Ayyash
bin Rabiyah (RA).

Abuzar Ghifari (RA) was among the foremost from people

outside Makkah who embraced Islam.

Important events during the first thirteen years of

Prophethood

• Due to the need for discretion in spreading Islam, the

house of the Prophet (‫')ﷺ‬s companion Arqam,
located on Mount Safa, became the focal point for
proselytization activities. It served as a center where
people who embraced Islam received training and
guidance.

• In the sixth year of prophethood, the conversions of

Hamza (RA) and Omar (RA) to Islam provided a
substantial boost to the Islamic faith.

• A significant number of individuals embraced Islam,

largely driven by the Prophet Muhammad's (‫)ﷺ‬
unwavering and dedicated efforts in propagating the
faith. Those who accepted Islam, in turn, invited their
friends and acquaintances to join the religion. The
Prophet (‫ )ﷺ‬used the opportunities presented by the
Hajj pilgrimage and the Okaz carnival to spread the
message of Islam. As a result, the call of Islam quickly
spread throughout the Arabian Peninsula within just a
few years.

14
Persecution of early Muslims
Early Muslims, particularly those from the slaves were
severely persecuted by the people of Makkah. Allamah
Shibli No’mani has illustrated the details of these trials and
tribulations in his works, here is a summary of it:

• Khabbab bin Al Arth (RA) was among the early

converts to Islam when there were only a handful of
Muslims. The people of Quraish subjected him to
severe torture in various ways. In one particularly brutal
instance, they forced him to lie on burning coals, while
another person pressed his feet onto Khabbab's chest to
prevent him from escaping. He endured this agonizing
ordeal until the coals had cooled down. Many years
later, he recounted this horrific experience to Omar
(RA) and revealed the scars on his back, which bore a
resemblance to the disfigurement caused by leprosy.1
• Bilal (RA) was a slave owned by Umayah ibn Khalf,
and the method of torture employed by Umayah was
exceptionally brutal. He would force Bilal (RA) to lie
on the scorching desert sand during the sweltering noon
sun, placing a heavy boulder on his chest. Umayah
relentlessly pressured Bilal (RA) to renounce Islam.
However, even in the face of such extreme torment,
Bilal (RA) remained steadfast, continuously chanting
'Ahad.' In further acts of cruelty, Umayah ordered his
slaves to drag Bilal (RA) from one corner of Makkah to
another, yet Bilal's unwavering chant of 'Ahad'
persisted.2

• The people of Quraish subjected Ammar (RA) to severe

beatings to the point where he would lose

1
Tabaqat Ibn Sa’ad 3/116 to 118 Tazkera Khabbab
2
Tabaqat ibn Sa’ad 3/165-166
15
 consciousness. His parents, Yasir (RA) and Sumaiyah
(RA), faced similar torture.

• In a particularly tragic incident, Sumaiyah (RA) was

attacked with a spear by Abu Jahl and martyred for the
'crime' of embracing Islam.1

• Suhaib (RA) endured extreme torture to the point of

losing consciousness. When he made preparations to
migrate to Madinah, the Quraish demanded that he
leave behind his wealth. He accepted this condition
without any hesitation.2

• Abu Fakeeh (RA), a fellow believer who had embraced

Islam alongside Bilal (RA), was a slave owned by
Safwan bin Umayyah. Safwan subjected Abu Fakeeh
(RA) to brutal torture, ordering his men to tie a rope
around Abu Fakeeh (RA)'s legs and drag him. On one
occasion, Safwan attempted to mock Allah (SWT) in
front of Abu Fakeeh (RA), but Abu Fakeeh (RA) firmly
responded that Allah alone was their God. In response,
Safwan choked him so violently that onlookers believed
he had passed away. On another occasion, Safwan
placed aheavy stone on Abu Fakeeh (RA)'s chest,
causing his tongue to protrude.

• Labeena (RA) was the slave girl of Omar (RA) who

hadn’t embraced Islam yet. He used to hit her
repeatedly and stop only when he got exhausted. He
used to tell her that he stopped not because he pitied her
but because he got tired. She used to reply that if he did
not embrace Islam, Allah (SWT) will take revenge for
her.

• Zunairah (RA) served as a slave girl in Omar's (RA)

household, and prior to his acceptance of Islam, he

1
Kamil Ibn Atheer 2/50
2
Tabaqat Ibn sa’d 3/162
16
 subjected her to harsh treatment. The beatings she
endured at the hands of Abu Jahl left her blind.

• Nahdia (RA) and Umm ‘Abees were also slave girls

who had accepted Islam, and their commitment to their
faith led to significant of hardship and suffering.

• When Othman (RA) accepted Islam, his uncle bound

him with a rope and subjected him to physical abuse.1

• Abuzar (RA), the seventh person to embrace Islam,

proclaimed his faith at the Ka'ba and was brutally
beaten by the people of Quraish until he fell to the
ground.2

• Zubair bin Awaam (RA), the fifth person to accept

Islam, faced punishment from his uncle, who would tie
him up in a sheet and expose him to choking smoke as a
consequence of his faith.3

• When Omar (RA)’s paternal cousin Sayeed bin Zaid

(RA) embraced Islam, Omar (RA) inflicted torture on
him by tying him up. 4

But all these brutal methods of torture and merciless

punishments did not shake even a single Muslim from his
faith.

A christian historian Godfrey Higgins rightly observed:

The Christians would do well to recollect,

that the doctrines of Mohamed created a
1
Tabaqat - Translation Othman bin Affan 3/38
2
Bukhari - 1/544-545, Chapter on Islam Abi zar(RA)
3
Riyadh al nazar lil Muhibb Al Tabari Sixth chapter Munaqab al zubair
4th section2/263 Aastana Masr, First edition
4
Bukhari Kitab al Ikraah Baab man Akhtaar alzarb wa alqatl wa ahwan
ala alkufr
17
 degree of enthusiasm in his followers which
is to be sought in vain in the immediate
followers of Jesus, and that his religion
spread with a rapidity unexampled in that of
the Christians. In less than half a century it
became triumphant in many great and
flourishing empires. When Jesus was led to
the cross, his followers fled, their enthusiasm
forsook them, they left him to perish; and if
they were forbidden to defend him, they
might have remained to comfort him^
patiently setting at defiance his and their
persecutors. The followers of Mohamed, on
the contrary, rallied round their persecuted
prophet, and, risking their lives in his
defence, made him triumph over all his
enemies.1

Tribulations faced by the Prophet (‫)ﷺ‬

Even the Prophet (‫ )ﷺ‬was not spared of the mental and

physical abuse. Here are some events that demonstrate how he
was abused:
• The people of Quraish made a proposal to Abu Talib,
suggesting that they would offer him Ammarah bin
Walid, a handsome young man from their tribe, in
exchange for the Prophet Muhammad (‫ )ﷺ‬with the
intent to kill him. Abu Talib firmly rejected this
proposal, stating, 'This is the most reprehensible
proposal; I nurture and raise your son, only for you to
seek the life of my own kin? Such a thing will never
happen. ‘

• Uqba bin Abi Mueet, who was both a neighbor of the

Prophet (‫ )ﷺ‬and a prominent figure among the
Quraish chiefs, once attempted to strangle the Prophet

1
Godfrey Higgins - An Apology for the Prophet Mohamed page 60
18
 (‫ )ﷺ‬using a cloth around his neck. Abu Bakr (RA)
happened to witness this act and immediately
intervened. Abu Bakr (RA) then confronted Uqba,
saying, 'Do you intend to take the life of a man merely
because he proclaims the oneness of His Lord?

• Once, while the Prophet Muhammad (‫ )ﷺ‬was

offering Salah in the Haram, Abu Jahl, who was
present, expressed a vile wish, saying, 'I wish someone
would throw a load of camel's waste on his neck while
he is in prostration.' Uqba bin Abi Mueet volunteered to
carry out this disgraceful act and placed a load of
camel's waste on the Prophet (‫')ﷺ‬s back, while the
Quraish onlookers found amusement in this despicable
act. When Fatima (RA) learned of this, she hurried to
her father, the Prophet (‫)ﷺ‬, and removed the filth
from his back. In response, the Prophet (‫ )ﷺ‬invoked
a curse upon the Quraish, specifically targeting
individuals such as Abu Jahl, Uqba bin Abi Mueet,
Shaiba, Walid bin Utba, Umayyah bin Khalf, and
Ammarah bin Walid. These individuals were later
among those who met their fate during the Battle of
Badr.

• Whenever the Prophet (‫ )ﷺ‬addressed a gathering,

inviting them to embrace Islam, Abu Lahb would trail
him, proclaiming, 'This person is a liar!’

• When Prophet Muhammad (‫ )ﷺ‬resolved to undertake

the migration (hijrah), the leaders of various Quraysh
tribes convened at 'Darul Nadwah' for deliberations.
They devised a scheme wherein one young man from
each tribe would surround the Prophet's (‫ )ﷺ‬house,
and they planned to collectively attack him the moment
he emerged. This strategy was designed so that the

19
 responsibility for his killing would fall upon all the
tribes together, making it difficult for Banu Hashim to
seek retribution from all the tribes. However, Allah
(SWT) informed the Prophet (‫ )ﷺ‬of this malicious
plan. In response, he placed Ali (RA) in his bed and
himself departed.

• When the Prophet Muhammad (‫ )ﷺ‬departed for

Madinah, the leaders of the Quraysh announced a
reward of 100 camels for anyone who could bring him
back to Makkah, dead or alive. Suraqa bin Malik (RA)
set out in pursuit of the Prophet (‫ )ﷺ‬and came
remarkably close to him. However, his horse's legs
began sinking into the sand, rendering the horse
immobile. Suraqa then beseeched the Prophet (‫ )ﷺ‬to
release him from this predicament. The Prophet (‫)ﷺ‬
agreed, on the condition that Suraqa would not disclose
his location to anyone. In addition, the Prophet (‫)ﷺ‬
made a prophecy that one day, the golden bracelets of
Caesar would be in Suraqa's possession. This prophecy
came to fruition during the caliphate of Omar (RA)
when the Persian conquest led to Suraqa acquiring
Caesar's bracelets as part of the war booty.

• Abu Jahl, in his zeal to combat what he perceived as

blasphemy against their gods and religion, convened a
gathering of Quraysh chiefs to advocate for the
assassination of the Prophet Muhammad (‫)ﷺ‬. On one
occasion, while the Prophet (‫ )ﷺ‬was engaged in
Salah and had prostrated, Abu Jahl attempted to wield a
large boulder to strike him. However, divine
intervention from Allah (SWT) thwarted his endeavor.
Abu Jahl even went as far as threatening to crush the
Prophet (‫')ﷺ‬s head during his prostration near the
Ka'ba. Once, he encountered the Prophet (‫ )ﷺ‬in that

20
 vulnerable state but hesitated to carry out his threat.
When the Prophet (‫ )ﷺ‬learned of this, he remarked
that the angels would have intercepted Abu Jahl had he
attempted the act.

• Even after the Prophet Muhammad (‫ )ﷺ‬had migrated

to Madinah to escape persecution in Mecca, the
Quraysh did not cease their attempts to harm him. One
of these attempts involved Umair bin Wahab al-Juhami
and Safwan bin Umayyah. They hatched a secret plan:
Umair would travel alone to Madinah with the intent to
assassinate the Prophet (‫)ﷺ‬, while Safwan would
take responsibility for Umair's family in case any harm
befell him.Umair set out on his journey to Madinah,
concealing a sword. Upon reaching the Prophet's
mosque, he greeted the Prophet (‫ )ﷺ‬with a customary
'good morning.' The Prophet(‫)ﷺ‬, responded with a
better greeting, 'Assalam,' the greeting that the people of
paradise would exchange with one another.The Prophet
(‫ )ﷺ‬then inquired about the purpose of Umair's visit.
Umair replied that he had come to discuss the fate of a
prisoner of war held by the Muslims. The Prophet
(‫ )ﷺ‬questioned the need for carrying a sword,
reminding Umair that a sword is a tool for times of
war.Then came the moment of truth. The Prophet
(‫ )ﷺ‬asked about the secret conversation between
Umair and Safwan at the Ka'bah. It was at this instant
that Umair realized the prophethood of Muhammad
(‫)ﷺ‬. Only Umair and Safwan had knowledge of that
private discussion, yet the Prophet (peace be upon him)
was aware of it. This divine knowledge led Umair to
recite the shahadah and embrace Islam.

• When Abu Lahb assumed leadership of Banu Hashim

following the passing of Abu Talib, the Prophet
Muhammad (‫ )ﷺ‬sought to expand the reach of Islam
21
 by attracting followers from other cities so that he could
shift the base of da’wah from Makkah to one of these
cities. With this aim in mind, he embarked on a journey
to Taif, the second most prominent city in the Hijaz
region after Makkah. Taif was governed by three major
tribal chiefs: Abd Yalyl, Mas‘ud, and Habeeb. When the
Prophet (‫ )ﷺ‬invited them to Islam, but their response
was very disappointing. One of them remarked, 'If God
has chosen you as His Prophet, it is as though He has
torn the veil of the Ka'ba.' Another inquired, 'Could God
not find anyone else to be His Prophet?' A third chief
stated, 'I cannot engage in conversation with you. If you
are indeed a true Prophet, conversing with you would
undermine your honor. However, if you are making a
false claim, I have no interest in speaking with a liar.’
They unleashed a group of hooligans upon him (‫)ﷺ‬,
who encircled him (‫ )ﷺ‬and subjected him to a
relentless barrage of stones. The assault was so severe
that his shoes became filled with his own blood.
Whenever he attempted to sit down, they forcibly pulled
him back to his feet, continuing to pelt him with stones
and subjecting him to verbal abuse. This was the worst
physical torture that the Prophet (‫ )ﷺ‬endured. 1

• Another incident of physical trauma happened during

the battle of Uhud, when the enemies of Islam attacked
him (‫ )ﷺ‬causing grievous injuries on his face causing
blood gushing out of his face. It was due to the valour
of his brave companions that this attack was repelled
and the enemies did not succeed in their plan.

• Abu Lahab's wife was equally relentless in her

persecution of the Prophet (‫)ﷺ‬. She would scatter
thorny vegetation along his path, defile his door with
filth, hurl verbal abuse at him, and spread false
1
seerat ul nabi - 1/178
22
 accusations about him to strangers. On one occasion,
she even attempted to strike him with a stone but was
unable to do so due to divine intervention.

Emotional harassment

In their relentless efforts to harass the Prophet Muhammad

(‫)ﷺ‬, the people of the Quraysh resorted to emotional
cruelty in addition to physical abuse. Here are some events
that highlight this aspect:

• The daughters of the Prophet (‫)ﷺ‬, Ruqaiyyah and

Umm Kulthum were betrothed to the sons of Abu Lahb
namely, Utba and Utaibah, but had not yet begun living
as married couples. When the Prophet (‫ )ﷺ‬started
doing his prophetic duty, Abu Lahb had his sons
divorce the Prophet (‫’)ﷺ‬s daughters.

• Allah (SWT) had blessed the Prophet Muhammad

(‫ )ﷺ‬with both sons and daughters, but sadly, his sons
passed away in infancy. While the loss of children is
undoubtedly a heartbreaking tragedy that typically
invokes sympathy and words of consolation for any
grieving parent, the Quraysh seized upon this sorrow as
an opportunity to taunt and insult the Prophet (‫)ﷺ‬.
They began to refer to him as 'abtar,' meaning 'cut off,'
insinuating that his legacy was severed, and there would
be no one to carry forward his lineage. In this context,
'Aas bin Wael went so far as to claim, 'You are cut off,
and your legacy will fade into obscurity.' It was in
response to these hurtful taunts that the chapter Al
Kauthar of the Quran was revealed.

• The people of the Quraysh subjected the Prophet

Muhammad (‫ )ﷺ‬to false and slanderous allegations,
at times labeling him as a magician
23
 ٌ ‫ َ ا ٰ= ِ< ٌ َ? ﱠ‬:ٰ ‫ون‬
“1‫اب‬
ٰ
َ ُ 92‫ا‬ ََ
ِ ‫”و َل‬

Sometimes they claimed the Prophet (‫ )ﷺ‬was just telling

them the stories of the previous nations. 2

At times, they accused the Prophet Muhammad (‫ )ﷺ‬of

fabricating his claim to prophethood.
َْ ْ ‫ٰ َ ﱠ‬
‫ َ اﻩ‬F-‫ ٌ ا‬-‫ ِإ‬D‫ ا ِإ‬Cَ ‫ِإ ْن‬
3ُ

• It had become commonplace during that time to deride

him.

• People made concerted efforts to prevent others from

listening to the Qur'an. When they observed the Prophet
(‫ )ﷺ‬reciting the Qur'an to a gathering, they would
attempt to disrupt it by creating noise and distractions.
For instance, Nazar bin Harith employed the tactic of
recounting tales of Persian emperors to divert people's
attention away from the Qur'an. He even went so far as
to employ a singer whom he would send to newly
converted Muslims in an attempt to lure them away
from Islam through her songs.

• In the seventh year of the prophethood, the Quraysh

imposed a severe collective punishment on Banu
Hashim as a consequence of Abu Talib’s support to the
Prophet (‫)ﷺ‬by enforcing a complete boycott of the
tribe. In addition to Banu Hashim, Banu Abdul Mutallib
and Banu Abdi Munaf were boycotted. They displayed
a resolution on the covering of the Ka'ba, which
declared: 'Until Banu Hashim delivers Muhammad
(‫ )ﷺ‬to the Quraysh, no individual or tribe shall

1
Quran - Saad - 4
2
Quran - Al-Qalam - 15
3
Quran - Al-Furqan - 4
24
 engage in any form of interaction with Banu Hashim.
There shall be no trade, no one should marry into these
tribes, and no one is permitted to provide food or
assistance and they are not allowed to use the streets
and bazaars.'1The tribe of Banu Hashim were confined
in the valley of Sha’b Abi Talib. This relentless boycott
endured for three years, during which the people of
Banu Hashim were reduced to surviving on leaves and
meager sustenance. Sa‘d bin Abi Waqas (RA) recalled a
night when he managed to obtain a hide, which he
resorted to burning for sustenance. The Quraysh, in
their cruelty, took pleasure in the anguished cries of
hungry children. This boycott ended in the ninth year of
prophethood. The people who strived for lifting of the
campaign were: Hisham bin ‘Amr bin Harith, Zubair
bin Abi Umayyah, Mut’im bin ‘Ady bin Naufal, Abu Al
Bakhtari bin Hisham, and Zam’a bin Aswad. When they
set out to tear off the announcement about the boycott,
that was hung on the covering of the Ka’ba, they found
that it was eaten by termites and only Allah’s name was
preserved.

• In order to stop the Prophet (‫ )ﷺ‬from his prophetic

mission, the people of the Quraysh tried to lure him
with the promise of KIngdom, wealth and women. In
his reply, the Prophet (‫ )ﷺ‬recited verses of the
Qur’an and tried to explain to them the true religion.

• When the Quraysh realized that the Prophet Muhammad

(‫ )ﷺ‬remained resolute in his mission, they resorted to
a final tactic by threatening Abu Talib. They demanded
that he either restrain his nephew or prepare to face the
consequences imposed by the Quraysh. Abu Talib,
feeling the weight of this ultimatum, pleaded with

1
Seeart un nabi - 1/174
25
 Muhammad (‫)ﷺ‬, expressing his inability to endure
the mounting pressure in his old age. Despite
recognizing that he was on the brink of losing his only
support, the Prophet (‫ )ﷺ‬unwaveringly declared,
'Even if they were to place the sun in one of my hands
and the moon in the other, I would not abandon my
mission.' Witnessing the determination in his nephew's
resolve, Abu Talib assured him that no harm would
befall him as long as he was alive and encouraged him
to continue with his mission.

• With the ever increasing persecution of Muslims by the

Quraysh, the Prophet (‫ )ﷺ‬allowed Muslims to
migrate from Makkah to Abyssinia. So, eleven men and
four women left for Abyssinia from the port of
Shuaibah in the month of Rajab of year 614. These are
their names along with the names of their tribe:

• Othman bin Affan (RA) - Bani Umayyah

• Abu Huzaifah bin Utbah (RA) - Bani Abd
Alshams
• Abu Salam bin Abd Al Asad (RA) - Bani
Makhzoom
• Aamer bin Rabiyah (RA) - Ally of Bani Ady
• Abu Subrah bin Abi Raham Aamer (RA) - Bani
Aamer
• Zubair bin Awwam (RA) - Bani Asad
• Abdul Rahman bin Auf (RA) - Bani Zahra
• Othman bin Ma’zoon (RA) - Bani Jahami
• Abdullah bin Mas’ood (RA) - Bani Hudhail
• Mus’ab bin Umair (RA) - Bani Abd al daar
• Suhail bin Baidhaa (RA) - Bani Harith
• Ruqaiyah wife of Othman bin Affan (RA) - Bani
Hashim

26
 • Sahla wife of Abu Huzaifah (RA) - Bani Aamer
• Umm Salamah wife of Abu Salamah - Bani
Makhzoom
• Laila wife of Aamer - Bani Ady

When the emigrants of Abyssina got a false news that the

people of Makkah have embraced Islam, some of them
returned to Makkah, only to witness that the oppression of
Muslims at the hands of the people of Makkah has
intensified. So, in the sixth year of the prophethood another
batch of Muslim emigrants, including Ja’far Tayyar (RA),
brother of Ali (RA), left Makkah for Abyssinia, taking the
number of Muslims in Abyssinia to 83 men and 18 women.
The people of Makkah tried to chase and stop the Muslims
from reaching Abyssinia, but failing to do so, they sent their
delegation loaded with gifts. The Prophet (‫ )ﷺ‬had sent a
letter with Ja’far (RA) addressed to the ruler of Abyssinia
requesting fair treatment of the emigrants. The Makkah
delegation, led by 'Amr bin Al 'Aas and Abdullah bin
Rabee'a, presented their gifts to the Abyssinian ruler and
sought his support in returning the emigrants, whom they
labeled as runaway bondsmen from Makkah, to their
custody. In response, the ruler summoned the emigrants and
inquired about their situation. Ja'far (RA) eloquently and
persuasively presented their case, he recited the initial
verses of Surah Maryam, leaving a profound impression on
the Abyssinian ruler, who decided to grant them asylum
despite the Makkans' objections.

In a further attempt to influence the Abyssinian ruler, the

Makkan delegation falsely accused the Muslim emigrants
of blasphemy against Jesus (AS). This accusation prompted
the ruler to summon the emigrants once more. Faced with
this critical situation, the emigrants decided to present the
message of Islam truthfully and without any alterations.
Ja'far (RA) articulated, 'Our belief is that Jesus (AS) is the
slave and Prophet of Allah, His spirit, and His word, who
27
was born miraculously to the Virgin Mary.' In response to
this statement, the Abyssinian ruler, Negus, acknowledged
the correctness of their belief about Jesus (AS).

• In the 10th year of prophethood, the Prophet

Muhammad (‫ )ﷺ‬endured two profound tragedies.
First, his beloved and supportive wife, Khadija (RA),
passed away on the 11th of Ramadan. Shortly after her
death, his uncle and protector, Abu Talib, also passed
away. These losses were incredibly painful for the
Prophet (‫)ﷺ‬, as he had found solace and unwavering
support in their presence amidst the persecution he
faced in Makkah. This year became known as the "Year
of Grief" due to the immense sorrow he experienced.

• In the 10th year of his prophethood, facing continued

opposition and frustration from the people of Makkah,
the Prophet Muhammad (‫ )ﷺ‬embarked on a journey
to Taif in the hope of finding a more receptive audience
for the message of Islam. However, his visit to Taif
turned out to be even more challenging and distressing
than his experiences in Makkah. The people of Taif
treated him with extreme cruelty, subjecting him to
brutal physical abuse. They stoned him so mercilessly
that his shoes were filled with his own blood during the
ordeal. Zaid bin Haritha (RA), his loyal companion,
accompanied him on this journey, which took place on
the 27th of Shawwal in the 10th year of his
prophethood.

• IIn the month of Rajab in the 10th year of his

prophethood, the Prophet Muhammad (‫)ﷺ‬
experienced the miraculous event of Isra and Mi'raj,
often referred to as the Ascension. During this
extraordinary journey, the Angel Gabriel (Jibril, AS)
transported the Prophet (‫ )ﷺ‬from Makkah to Al-Quds

28
 (Jerusalem). There, the Prophet (‫ )ﷺ‬led a
congregation of the Prophets in prayer.From Jerusalem,
the Prophet (‫ )ﷺ‬was taken on a celestial journey
through the seven heavens, where he encountered
various Prophets such as Adam (AS), Ibrahim (AS),
Idris (AS), and Yusuf (AS), among others. He was
granted glimpses of paradise and hell during this
miraculous voyage.As a result of this journey, the
obligation of the five daily prayers was established, and
the last two verses of Surah Al-Baqarah were revealed.
Despite the mockery and disbelief of some, Abu Bakr
(RA) firmly believed in the Prophet's account of the
journey and earned the title "Siddique," meaning the
Truthful or the Believer.

• Prophet Muhammad (‫ )ﷺ‬continued his efforts to

invite people to Islam during the annual Hajj
pilgrimage. He extended his invitation to pilgrims who
came from various parts of the Arabian Peninsula,
hoping to convey the message of Islam to a wider
audience. However, the majority of people responded to
his invitation with rejection.During that year, the
Prophet (‫ )ﷺ‬had an encounter with a delegation from
the city of Madinah, and he extended his invitation to
them as well. Four men and two women from this
delegation accepted Islam, marking a significant
development. He again met the delegation from
Madinah the following year during hajj, these were
twelve people, 5 among them were the ones who
embraced Islam the previous year. In the 13th year, a
total of 73 men and women from Madinah embraced
Islam. To establish a sense of leadership and
organization among the new Muslim converts in
Madinah, the Prophet Muhammad (‫ )ﷺ‬appointed 12
leaders, with 9 of them belonging to the tribe of Khazraj
and 3 from the tribe of Aus.Furthermore, the Muslims
29
 in Madinah gave their assurances and pledges of
protection to the migrants from Makkah. With Allah
(SWT)’s permission the Prophet (‫ )ﷺ‬commanded the
Muslims to migrate to Madinah. The Muslims started
leaving Makkah gradually and only a few Muslims were
now left in Makkah. The Prophet (‫ )ﷺ‬waited till he
received divine permission to migrate to Madinah.Abu
Bakr (RA) was chosen as the Prophet's (‫)ﷺ‬
companion for this significant journey. They made
careful preparations for their departure, including
acquiring two she-camels for the journey and
appointing a knowledgeable guide to lead them safely to
Madinah.

• When the Quraysh felt that the Prophet (‫’)ﷺ‬s

migration is imminent, the leaders of various Quraysh
tribes convened at 'Darul Nadwah' for deliberations.
They devised a scheme wherein one young man from
each tribe would surround the Prophet's (‫ )ﷺ‬house,
and they planned to collectively attack him the moment
he emerged. This strategy was designed so that the
responsibility for his killing would fall upon all the
tribes together, making it difficult for Banu Hashim to
seek retribution from all the tribes. Allah (SWT)
informed the Prophet (‫ )ﷺ‬about this nefarious plan,
He appointed Ali ibn Abi Talib (RA) as his custodian,
entrusting him with the responsibility of returning
people's deposits and belongings that they had left with
the Prophet (‫ )ﷺ‬for safekeeping, had Ali (RA) sleep
in his bed and came out of his house while throwing
mud on the people who laid a siege of his house. On the
27th of Safar in the 13th year of prophethood, the
Prophet (‫ )ﷺ‬and Abu Bakr (RA) began their journey
to Madinah. They took refuge in the cave of Thawr for
three days to avoid being pursued by the Quraysh who
were seeking to capture or assassinate the Prophet
30
(‫)ﷺ‬.After leaving the cave, they embarked on their
journey to Madinah on the 1st of Rabi ul Awal. Along
with Abu Bakr's servant and the guide Abdullah bin
Uraiqat, the small caravan reached the oasis of Quba on
the 8th of Rabi ul Awal.Upon their arrival in Quba, the
Prophet Muhammad (‫ )ﷺ‬and his companions were
heartily welcomed by the Ansar, the local tribes of
Madinah. In Quba, they stayed for a period of fourteen
days. During this time, the Prophet c initiated a
significant event in Islamic history – the construction of
the Quba Mosque, where he laid the foundation. This
mosque holds special significance and is considered one
of the most sacred places in Islam.Furthermore, it was
in Quba that the Prophet (‫ )ﷺ‬led the very first Friday
prayer in Muslim history. After concluding the Friday
Salah (prayer), the Prophet (‫ )ﷺ‬and his companions
resumed their journey to Madinah, where an even
grander reception awaited them.The people of Madinah
were overjoyed at the arrival of the Prophet (‫)ﷺ‬, and
every household in the city wished to have him as their
esteemed guest. However, destiny led the Prophet's
(‫ )ﷺ‬she-camel to stop in front of the house of Abu
Ayyub Ansari, a faithful companion of the Prophet
(‫)ﷺ‬. It was here that the decision was made for the
Prophet (‫ )ﷺ‬to be the guest of Abu Ayyub.This
moment marked the commencement of a new chapter in
the history of Islam.

31
 Life in Madinah

Upon his arrival in Madinah, the Prophet Muhammad

(‫ )ﷺ‬faced two critical objectives: the education and
training of the Muslim community, and the propagation of
Islam throughout the Arabian Peninsula and beyond. To
achieve these goals, he initiated efforts to establish peace
and stability within Madinah.The Prophet (‫ )ﷺ‬pursued
two significant actions to accomplish this. First, he
facilitated the signing of peace accords between various
tribes and communities in Madinah, fostering peaceful
coexistence among them. These accords established the
principles of living harmoniously without undue
interference in each other's affairs. Moreover, they included
a collective defense clause, whereby the signatories pledged
to protect Madinah together in the event of an external
threat. This momentous treaty was concluded during the
fifth month after the Hijra.

Another significant step the Prophet Muhammad (‫)ﷺ‬

took to foster unity and social cohesion within Madinah
was the establishment of brotherhood between the
Muhajiroon (migrants) and the Ansar (the Muslims of
Madinah). Through this initiative, the Prophet (‫ )ﷺ‬paired
an Ansari and a Muhajir, creating a deep and lasting bond
of brotherhood between them. This relationship went
beyond mere friendship; it meant that they would support
and care for each other as if they were actual
brothers.Firstly, it alleviated the financial burden on the
Muhajiroon, who had left their homes and possessions in
Makkah and needed support in their new life in Madinah.

32
The Ansar generously offered their assistance, providing
shelter, sustenance, and financial aid to their Muhajir
brothers.

Secondly, this initiative facilitated the integration of the

Muhajiroon into the Madinan society. By forging strong
relationships with the Ansar, the Muhajiroon found a sense
of belonging and security in their new home. They were no
longer strangers but part of a closely-knit community, and
this sense of brotherhood helped ease their transition.

• Another important initiative the Prophet (‫ )ﷺ‬took up

was the establishment of a Masjid. The Prophet (‫)ﷺ‬
purchased a piece of land from two orphaned children,
Sahl (RA) and Suhail (RA), for the price of ten dinars.
On this land, he and his companions embarked on the
construction of the mosque.According to the renowned
Hadith scholar, Imam Zuhri, the mosque had specific
dimensions. It measured approximately 100 hands in
length and 100 hands in width, with its floor raised
about 18 inches above ground level.

• The people of Makkah grew increasingly intolerant of

the Muslims living in peace and spreading their
religion. They initiated military campaigns against the
Muslims and even wrote to the leader of Madinah,
Abdullah bin Ubai, demanding that he either kill or
expel the Prophet Muhammad (‫)ﷺ‬,1 whom they
considered their enemy. They threatened to attack
Madinah, subdue its inhabitants, and capture their
women if their demands were not met. Upon learning of
this plot, the Prophet (‫ )ﷺ‬engaged in counsel with
Abdullah bin Ubai. He asked him if he was willing to
fight against his own people. As a result, the conspiracy
orchestrated by the people of Makkah failed.

1
Bukhari, Al-Istezaan, Hadith no. 6254
33
• The Muslims constantly lived under the looming threat
of an attack from the people of Makkah, compelling
them to maintain night vigils and remain vigilant. The
Prophet's (‫ )ﷺ‬companions took turns guarding him
while he rested. On one particular day, when he asked
who would stand guard for him, Sa‘ad bin Malik readily
volunteered for the duty.1The companions remained
armed to the teeth even while sleeping, fearing potential
nighttime attacks and remaining prepared for any
eventualities.2In an incident that occurred before the
Battle of Badr, Sa‘ad bin A‘mash embarked on an
Umrah journey. While it was customary for the Quraysh
not to hinder anyone from performing the pilgrimage or
oppress within the boundaries of the Haram, this time,
when Abu Jahl confronted Sa‘ad bin A‘mash, he issued
a threat. Abu Jahl warned him, saying that he had given
asylum to their enemy, and if it were not for Sa‘ad's
companion, Abu Safran, he would not return alive. In
response, Sa‘ad countered by threatening that if they
were prevented from completing their pilgrimage, they
would halt the trade caravans of the Quraysh heading to
Syria.3 TThe Quraysh, at every opportunity, would
launch raids against the Muslims. On one occasion, a
Quraysh chief named Qarth bin Jaber Fahri conducted a
raid on a pasture and plundered the cattle belonging to
the Prophet (‫)ﷺ‬. Although he was pursued, he
managed to evade capture.4

• In this context, on the 12th of Safar in the second year

after Hijrah, Allah (SWT) granted the Muslims
permission for Jihad, allowing them to engage in armed

1
Sunan Kubra lil Nisai - From Sa’ad bin Malik Hadith no. 8107
2
Lubab al Naqool fil asbaab al nuzool lil Suyooti, Tafsir Surah noor
Ayat 55
3
Bukhari Kitab Al Maghazi - Bab Zikr alnabi man yaktub bi yadihi
Hadith no. 3950
4
Isabah - Tarjuma Qarth bin Jaber Fahri - 290/3
34
 resistance against oppression and to safeguard their
rights. The first Ayah related to Jihad was either Ayah
39 of Surah Al-Hajj or, according to some traditions,
Ayah 190 of Surah Al-Baqarah. The first organized
attack by the polytheists of Makkah against the Muslims
occurred during the month of Ramadan in the second
year of Hijrah. Upon receiving news of the impending
attack, the Muslims also mobilized to confront the
enemy, leading to the Battle of Badr, which took place
approximately 80 miles from Madinah.During the
Battle of Badr, approximately 1,000 men from the
polytheists of Makkah faced off against 313 Muslim
soldiers. Allah (SWT) granted victory to the Muslims in
this battle. Fourteen Muslims were martyred, while
approximately 70 of the Makkan army were killed, and
another 70 were taken as prisoners of war. Among those
killed and captured were several tribal chiefs of
Makkah.The prisoners of war were treated with
kindness and dignity. Those who were literate were
tasked with teaching Muslims how to read and write as
part of their ransom. The rest were set free upon
payment of a ransom. All the prisoners of war were
released in an honorable manner and provided with new
clothes.

• The change of Qibla was another important event that

took place in Madinah. Makkah and Al-Quds are in two
opposite directions from Madinah, hence, prayer was
possible while facing either of the one. Initially, the
Prophet (‫ )ﷺ‬made Al-Quds his qibla while praying,
then after sixteen months, the Ka’ba was prescribed by
Allah (SWT) as the qibla.

• The marriage of Fatima (RA), the daughter of the

Prophet Muhammad (‫)ﷺ‬, to Ali (RA) took place after
the Battle of Badr, this happened in the month of Hajj,
Muharram or Safar.
35
• After the Battle of Badr, the Jewish tribe of Banu
Qainqah committed an act of treason by breaking their
agreement with the Muslims and showing hostility. The
Prophet Muhammad (‫ )ﷺ‬tried to avoid conflict, but
eventually, due to their treacherous behavior, a conflict
ensued. The Banu Qainqah were eventually defeated,
and they surrendered. As a result, they were expelled
from Madinah. The sequence of events that led to this
war are as follows: Since the Jews were the people of
the book, they were treated with high regard by the
people of Madinah. Till the arrival of the Muslims, the
Jews ruled over the tribes of Madinah by sowing seeds
of division among the tribes and making them fight
each other. The arrival of the Muslims and their unity
with the Ansaar of Madinah disrupted the divisions and
power dynamics that had existed among the tribes of
Madinah, and the defeat of the Quraysh at the Battle of
Badr further strengthened the position of the Muslims.
The Jews of Madinah were not happy with this situation
and wished to cause harm to the Muslims.

• The underlying enmity between the Muslims and

certain Jewish tribes in Madinah became glaringly
apparent during a distressing incident. A Jewish
individual's disgraceful act of publicly disrobing a
Muslim woman in the marketplace triggered a tragic
sequence of events. An Ansari, who witnessed this
heinous act, took immediate action by killing the
perpetrator on the spot. However, this led to retaliation
from a group of Jews who killed the Ansari in
response.When the Prophet (‫ )ﷺ‬warned the Jewish
tribe about the serious consequences of breaking their
pledges and undermining the peace, their defiant
response was notable. They asserted that they should
not be underestimated, as their resolve to engage in
combat should not be underestimated and compared to
the Quraysh. This led to the siege of the fortress of
36
 Banu Qainqah on 15 Shawal in the second year of
Hijrah, this siege lasted for fifteen days. Eventually, the
Jewish tribe of Banu Qainqah surrendered,
acknowledging their defeat and accepting any
punishment decreed by the Prophet (‫)ﷺ‬.Due to their
associations and alliances with the Quraysh, it was
deemed unsafe for them to continue residing in
Madinah. While their lives were spared, they were
expelled from the city, allowed to take their possessions
and wealth with them. Subsequently, they relocated to a
place known as “Azriyat."

• The defeat the Quraysh suffered at the hands of the

Muslims in the Battle of Badr fueled their determination
for revenge. Consequently, the following year, after
extensive preparations, they launched another attack on
the Muslims. The battle took place near the Mount of
Uhud, with the Quraysh fielding 3000 fighters against
the 700 Muslim fighters.Initially, the Muslims appeared
to gain the upper hand in the battle. However, a group
of Muslim fighters, assigned to guard a strategic
position, left their post prematurely. Taking advantage
of this opening, Khalid bin Waleed (RA), who was
fighting on the side of the Quraysh, launched an attack
from that direction, encircling the Muslim army from
two sides. This maneuver resulted in significant losses
among the Muslims.Seventy companions, including the
Prophet's (‫ )ﷺ‬uncle, Hamza (RA), were martyred in
the Battle of Uhud. Hamza (RA)'s body was brutally
mutilated. The Prophet (‫ )ﷺ‬himself sustained
injuries, and blood flowed from his face. At one point,
there was a false rumor that the Prophet (‫ )ﷺ‬had been
martyred. The Battle of Uhud occurred in the 3rd year
of Hijrah, during the month of Shawwal. The exact date
of the battle remains a matter of dispute, with some
sources suggesting it took place on the 7th day of
Shawwal, corresponding to March 3, 625 AD.
37
• In the 4th year of Hijrah, two significant events took
place. The first event involved the tribe Kilab from
Najd. Abu Bara Aamer bin Malik, the chief of the Kilab
tribe, approached the Prophet (‫ )ﷺ‬and requested that
he send some of his companions to help invite the tribes
of Najd to Islam. The Prophet (‫ )ﷺ‬agreed and sent
seventy scholars from the people of the Suffah,
appointing Munzar bin 'Amr as their leader. However,
when these scholars reached a place called "Bier
Ma'ona," the hosting tribe treacherously martyred all
seventy scholars. This tragic event occurred in the 4th
year of Hijrah and is commonly associated with the
name of the location where it took place.In response to
this treacherous act, the Prophet (‫ )ﷺ‬offered
continuous Qunoot-e-Nazila prayers against the tribe
responsible for forty consecutive days during the Fajr
prayer. As a result of his supplication, the entire tribe
faced a devastating plague that led to their demise.

• The second event in the 4th year of Hijrah involved the

Jewish tribe of Banu Nuzair. This tribe was a party to
the treaty that the Muslims had signed. However,
similar to Banu Qainqah, Banu Nuzair also harbored
deep enmity towards the Muslims. To exacerbate
matters, the Quraysh were pressuring Banu Nuzair by
threatening to attack them and subject them, along with
their women, to brutal treatment unless they fought
against the Muslims.1Banu Nuzair planned to invite the
Prophet (‫ )ﷺ‬under the pretext of discussing the issue
of 'Amr bin Umayyah, who had killed two individuals
from the tribe of Aamer. This dispute revolved around
the payment of blood money for the victims. According
to the treaty of Madinah, Muslims were responsible for
half of the blood money, while the Jews were to pay the

1
Sunan Abi Dawood Kitab Khiraj Bab fi Khabar al nuzair Hadith no.
3004
38
 other half. However, Banu Nuzair had sinister
intentions. They aimed to make the Prophet (‫ )ﷺ‬sit in
a specific location where they would drop a heavy stone
on him from above, effectively assassinating him.
Fortunately, the Prophet (‫ )ﷺ‬was alerted to this plot
and left the area immediately, avoiding the trap set for
him.1

• Banu Nuzair had been engaging in secret discussions

with the Quraysh prior to these events, and after the
Muslims' victory at the Battle of Badr, Abu Sufyan
made a covert visit to Banu Nuzair, where he was
welcomed by their leader, Salam Ibn Mushqam. During
his return from this visit, Abu Sufyan led a raid on a
pasture, resulting in the death of a Muslim and the
destruction of the grazing area. In response to this
aggression, the Muslims laid siege to the fortress of
Banu Nuzair.While the actions of the Jewish tribe
warranted capital punishment under Islamic law, they
appealed to the Prophet (‫ )ﷺ‬for clemency. In an act
of leniency, the Prophet (‫ )ﷺ‬agreed to their request,
and Banu Nuzair was allowed to depart with whatever
belongings each individual could load onto the back of
a camel.2
• In the fifth year of Hijrah, the polytheists of Makkah,
along with the tribe of Banu Uftan and other allies,
launched an attack on Madinah. The Jewish tribes of
Madinah, who had consistently been treacherous
towards the Muslims and sought every opportunity to
harm them, joined forces with the Makkans. Banu
Quraizah openly declared their support for the Makkans
during this conflict.This was an extremely perilous
period for the Muslims. On the advice of Salman Farsi
(RA), the Muslims decided to dig a trench along the

1
Seerath Ibn Hisham - 146/2
2
Tarikh Tabari - 1452/3
39
 Mount of Sala'a to defend Madinah. This trench was
five thousand yards long and nine yards wide, providing
a formidable barrier for the city's protection. With
mountains behind them and the trench in front, the
Muslims fortified their position. Nevertheless, the
Makkans laid siege to the city, which lasted for twenty
days.Ultimately, with the help of Allah (SWT), a
powerful wind uprooted the tents of the besieging army
and created division among their ranks. The polytheist
army was forced to retreat in defeat. The enemy's forces
numbered 10,000 men, while the Muslims had 3,000
fighters. 6 polytheists were killed and 8 Muslims were
martyred in this battle. The battle of the trench
happened in the month of Shawal in the fifth year of
hijrah.

• The repeated acts of betrayal by the Jews had peaked

during the battle of the trench,. The retribution by
Muslims led to the siege of Banu Quraiza by the
Muslims. Eventually, the siege ended on the judgement
delivered by Sa’ad bin Mu’az, who was designated as
the arbiter by the Jews themselves. Around 400 jews
were executed as a result of this judgement.

• In the sixth year of the Islamic calendar (hijrah), the

Prophet Muhammad (peace be upon him) and 1400 of
his followers set out from Madinah with the intention of
performing Umrah, a sacred pilgrimage to Makkah. At
that time, it was a tradition that no one should be
prevented from performing Umrah.To avoid any
misunderstanding regarding their peaceful intent, the
Prophet (peace be upon him) and his followers wore the
sacred attire of Ihram as they embarked on their
journey. However, upon their arrival near Makkah, at a
location known as Hudaybiyyah, the polytheists of
Makkah obstructed the Muslims from entering the city
and performing Umrah.Seeking a peaceful resolution,

40
 the Prophet (‫ )ﷺ‬engaged in negotiations with the
Quraysh leaders. Eventually, they reached an agreement
known as the Treaty of Hudaybiyyah. These are some
of the terms of the treaty:

• Muslims would not perform Umrah and return to

Madinah

• They would however, come the following year for three

days to perform Umrah, with no other armour than
sword.

• If a person flees Makkah to Madinah, he would be

returned to Makkah, but if a Muslim reneged and came
to Makkah, the Makkans were not obligated to return
him to Madinah.

• The primary term of the treaty was a truce that would

last for ten years. During this period, there would be no
hostilities, wars, or armed conflicts between the
Muslims in Madinah and the Quraysh in Makkah. The
treaty stipulated the inclusion of allies of both the
parties as be part of the treaty, hence Banu Bakr became
the allies of Makkans, and Banu Khuza’a the allies of
Muslims.

• The Prophet stayed in Hudaybiyah for 19 days. The

Qur’an termed the treaty of Hudaybiyah as “clear
victory” 1because this treaty led to a period of peace and
allowed Islam to spread among the people of the
Arabian peninsula. At the time of the Treaty of
Hudaybiyyah, the number of companions who
accompanied the Prophet (‫ )ﷺ‬was relatively small,
with approximately 1400 Muslims present. By the time
of the Conquest of Makkah (Fath al-Makkah), which
occurred in the eighth year of the Islamic calendar
1
Quran: Al Fath - 1
41
 (approximately two years after the Treaty of
Hudaybiyyah), the number of companions had grown
significantly. It is estimated that around 10,000
Muslims, including various tribes and allies, joined the
Prophet Muhammad (‫ )ﷺ‬in the peaceful conquest of
Makkah.

• After the Treaty of Hudaybiyyah, the Prophet

Muhammad (‫ )ﷺ‬engaged in a series of diplomatic
efforts to spread the message of Islam beyond the
Arabian Peninsula. He sent letters and invitations to
various rulers, kings, and tribal leaders, inviting them to
Islam.These letters were not limited to influential
individuals in the Arabian Peninsula but extended to
leaders of neighboring regions and even to rulers of
distant lands. Some of the notable people who received
the letters include the Caesar, the Khusro, Negus and
the emperor of China. A large number of Arab tribes
and Negus embraced Islam due to his efforts. The books
of seerah mention six specific letters:

• Emperor of Abyssinia, Negus - envoy ‘Amr bin

Umayyah Samri (RA)

• Emperor of Rome, Hercules - envoy Wihya bin Khalifa

Kalbi (RA)

• Khusro Pervez - envoy Abdullah bin Huzafa (RA)

• Juraij bin Mata Muqoqas, Ruler of Egypt - envoy Hatib

bin Baltiya (RA)

• Harith bin Abi Thamar Ghasani, Ruler of Syria - envoy

Shuja bin Wahb Asadi (RA)
• Howza bin Ali Hanafi, Ruler of Yemen - envoy Salait
bin ‘Amr ‘Aamri (RA)

42
These letters were sent during the sixth and seventh year of
Hijrah.

• Khyber is located approximately 96 miles from

Madinah. This city was home to several ancient
fortresses and housed numerous Jewish families. Some
Jews who had been expelled from Madinah settled in
Khyber. They were conspiring to form an alliance with
the militant tribe of Banu Itfan, situated northeast of
Madinah, to launch an attack on the Muslims. Upon
receiving this information, the Prophet (‫)ﷺ‬
dispatched individuals to investigate the situation
further. It was confirmed that the Jews of Khyber were
indeed planning a significant attack on Madinah, in
collaboration with Banu Itfan and other neighboring
tribes.The Prophet (‫ )ﷺ‬made the strategic decision to
launch a preemptive attack on Khyber in order to thwart
the planned assault. He led a formidable army of 1,400
soldiers to Khyber. The Jewish inhabitants sought
refuge within their fortresses, and the city was besieged
by Muslims for a month. During the course of this
battle, 93 Jews and 15 Muslims lost their lives.
Ultimately, the siege was lifted after the Muslims
negotiated a treaty with the Jewish residents of Khyber.
According to the terms of the treaty, the Jews were
allowed to remain in Khyber, but they were required to
pay half of their agricultural produce as tribute to
Madinah.

• According to the terms of the Treaty of Hudaybiyyah, in

the seventh year of Hijrah, the Prophet (‫)ﷺ‬
performed Umrah in the month of Zul Qaida,
accompanied by 1,400 of his followers. They adhered to
the conditions of the treaty and returned to Madinah
after spending three days in Makkah. It was also during
this time that the Prophet (‫ )ﷺ‬married Maimoona
bint Harith (RA).
43
• An important event, Ghazwa e muta, happened in the
eighth year of Hijrah. Harith bin Umair Azdi (may
Allah be pleased with him) was the Prophet's envoy sent
to the Byzantine governor of Syria, Sharjeel 'Amr
Ghassani. He was captured and subsequently martyred
by the Byzantine governor near the border of the
Byzantine Empire. This act was seen as a breach of
diplomatic norms and an aggression against the
Muslims.In response to the capture and martyrdom of
Harith (RA), the Prophet Muhammad (‫ )ﷺ‬decided to
dispatch an expedition of around 3,000 Muslim fighters
towards Syria. Upon hearing of the Muslim expedition,
the Byzantine Emperor Heraclius (sometimes referred
to as Hercules) mobilized a significant army, estimated
to be around 100,000 strong, to confront the Muslims.
Additionally, various Arab tribes in the region joined
forces with the Byzantines, swelling their ranks.Prophet
(‫ )ﷺ‬had appointed three commanders in succession:
first, Zaid bin Haritha (RA), then Ja'far bin Abi Talib
(RA), and finally, Abdullah bin Rawahah (RA), to lead
the Muslim forces in case any of them were martyred.
The Prophet (‫ )ﷺ‬had laid out a clear succession plan
for the commanders and the method for choosing a
leader if all of them were martyred. Khalid bin Walid
(RA), who later earned the title "Saifullah" (The Sword
of Allah), played a crucial role in securing the tactical
withdrawal of the Muslim forces and preserving their
strength. The bravery and resilience of the small
Muslim force had a significant impact on the Byzantine
Empire and left a lasting impression.

• The conflict between Banu Bakr and Banu Khuza'a

escalated, and the people of Makkah, in violation of the
Treaty of Hudaybiyyah, sided with Banu Bakr and even
attacked Banu Khuza'a within the sacred precincts of
the Haram, resulting in casualties. Banu Khuza'a, as

44
 allies of the Prophet (‫)ﷺ‬, sought his assistance. The
Prophet (‫ )ﷺ‬sought a peaceful resolution and
presented three options to the people of Makkah: 1) Pay
the blood money to compensate Banu Khuza'a, 2)
Renounce their alliance with Banu Bakr, or 3) Declare
that the Treaty of Hudaybiyyah was null and void. The
people of Makkah insisted on the third option, leaving
the Muslims with no choice but to prepare for a military
expedition to Makkah to seek justice for Banu
Khuza’a.The Prophet (‫ )ﷺ‬led an expedition of
approximately 8000 Muslims to Makkah. Despite the
sizeable Muslim force, the Prophet was determined to
avoid unnecessary bloodshed. As the Muslims entered
Makkah, there was some sporadic resistance from the
polytheists, but it was quickly subdued. According to
historical accounts, about 12 polytheists lost their lives
during these skirmishes, while 2 Muslims were
martyred.Indeed, the Prophet (‫ )ﷺ‬displayed
remarkable forgiveness and mercy when he entered
Makkah in the eighth year of Hijrah. Despite having the
moral justification to seek revenge from the Makkans,
he chose to forgive them, following the example of
Prophet Yusuf (AS) who forgave his brothers. The
Ka'aba was now dedicated to the worship of the one true
God.The Prophet (‫ )ﷺ‬embarked on this journey,
leaving Madinah on the 10th of Ramadhan and entering
Makkah on the 20th of Ramadhan (which corresponds
to 11th January 630 AD). Afterward, he returned to
Madinah in the month of Zul Qaida following the
expeditions of Hunain and Banu Saqeef.

• The Battle of Hunain, also known as the Battle of Banu

Hawazin, occurred after the conquest of Makkah.
Hunain is a location situated between Makkah and Taif
and was inhabited by the tribe of Banu Hawazin.
Following the conquest of Makkah, nearly all the tribes

45
 in the Arabian Peninsula pledged their allegiance to the
Prophet Muhammad (‫)ﷺ‬, as it was believed that
control over the sacred Haram should belong to the one
on the right path. However, there were a few tribes that
did not embrace Islam, and Banu Hawazin was one of
them.Banu Hawazin, known for their archery skills and
martial prowess, had foreseen that they might be the
next target of the Muslims after the conquest of
Makkah, so they began preparing for battle. Upon
receiving this information, the Prophet (‫ )ﷺ‬sent his
companion Abdullah bin Abi Khazraj (RA) to
investigate and confirm the situation. After his
reconnaissance, Abdullah bin Abi Khazraj (RA)
verified that Banu Hawazin was indeed preparing for a
battle against the Muslims. This led to the decision by
the Prophet (‫ )ﷺ‬to march on Hunain, which
happened after 19 days of the conquest of Makkah, on
Saturday, 8th of Shawwal, 8th year of Hijrah. During
the initial phase of the battle, the Muslims suffered
losses, but they eventually regrouped and emerged
victorious. The battle resulted in the death of seventy
enemy combatants, while around four to ten Muslims
were martyred, according to various historical accounts.

• The Tabuk expedition, known as "Ghazwa Tabuk,"

occurred in the 9th year after Hijrah. During this time,
there were continuous reports of the Byzantine army
amassing near the borders with Syria, and some Arabian
tribes and Christians were joining the enemy, making an
attack on Madinah seem imminent. The Byzantine
emperor had appointed the Ghasani tribe of Syria, who
were ruling Syria at that time, to lead the military
expedition. Traders from Syria who were visiting
Madinah also confirmed the news that the Byzantine
army had reached a place called Balkha.1The tension

1
Sharh Muwahib Ladnia lil zarqani - 72/3
46
 was so high that the Muslims in Madinah were prepared
for battle, sleeping with swords by their sides due to the
imminent threat of conflict.1 In these conditions it was
decided that the Muslims should march forward and
take a stock of the situation, and if needed, disrupt the
plans of the enemy. In the month of Rajab in the 9th
year after Hijrah, The Prophet (‫ )ﷺ‬mobilized a
substantial army, ranging from 30,000 to 70,000, for the
Tabuk expedition. This force included 10,000 mounted
troops and 12,000 camel riders. They traveled
approximately 700 kilometers to reach Tabuk and
camped there for twenty days. During this time, many
tribes in the surrounding areas pledged their allegiance
to the Prophet (‫)ﷺ‬. The Byzantine Emperor Heracles
did not confront the Muslim army but remained in the
city of Hums. As a result, both the Byzantines and Arab
Christians were intimidated and did not dare to pose a
threat to the Muslims ever again.

• Hajj was made obligatory by Allah (SWT) for Muslims

in the 9th year of Hijrah. The Prophet (‫ )ﷺ‬appointed
Abu Bakr (RA) as the leader of the pilgrimage and sent
Ali (RA) as his representative. They performed Hajj
with the company of 300 companions of the Prophet
(‫)ﷺ‬. During this Hajj, Ali (RA) made an
announcement on behalf of the Prophet (‫ )ﷺ‬stating
that from the following year, no polytheist would be
allowed to perform Hajj, and performing Tawaf around
the Ka'bah without proper covering was prohibited.

• The ninth year of Hijrah is also known as the Year of

the Delegates ("’Aam al Wufood"). During this period,
the message of Islam had spread beyond the Arabian
Peninsula, and delegates from distant regions would
voluntarily come to pledge their allegiance to the

1
Bukhari - Kitab Al Tafsir - Bab Tabtaghi marzaat e azwaj - hadith no.
3913
47
 Prophet (‫)ﷺ‬. Upon arrival, they would receive
education and training in Islam. Historical records
indicate that over 100 such delegates visited the Prophet
(‫ )ﷺ‬during this year.

• The Prophet (‫ )ﷺ‬performed Hajj in the 10th year of

Hijrah, and he invited all Muslims to accompany him
for Hajj. Since this was his last Hajj and his final
general meeting with his companions, it is known as
"Hajjat al Wida'a" (The Farewell Pilgrimage). During
this pilgrimage, he delivered sermons at Makkah, Mina,
and the Mount of Arafat. These sermons can be
considered as his parting teachings to the Muslims. His
sermon on the Mount of Arafat is particularly
significant and is regarded as a charter of basic human
rights. It is estimated that the number of people who
performed Hajj that year ranged from 100,000 to
144,000.

• On the 29th of Safar, in the 11th year of Hijrah, the

Prophet Muhammad (‫’)ﷺ‬sillness commenced and
was unable to attend many congregational prayers due
to his sickness. During this time, he instructed Abu
Bakr (RA) to lead the prayers in his absence. On
Monday, the 12th of Rabi al Awal, at the age of 63, he
passed away. His last words were: "O Lord! You are the
best of companions.” His body was prepared for burial
on Tuesday, and on the suggestion of Ali (RA), people
prayed for him individually. He was laid to rest around
midnight on Wednesday.

48
 Virtuous wives and children

Prophets lead lives that serve as practical models for their

followers, and every aspect of their lives carries profound
lessons. Prophets, including the Prophet Muhammad
(‫)ﷺ‬, are allowed to have multiple marriages for reasons
that transcend the normative rules for common people. The
Prophet Muhammad (‫ )ﷺ‬entered into eleven marriages,
each with unique purposes and divine wisdom.

Aisha (RA) and Hafsa (RA): The marriages to Aisha (RA)

and Hafsa (RA) were instrumental in cementing the bonds
between the Prophet (‫ )ﷺ‬and his close companions who
had sacrificed everything for Islam, Abu Bakr (RA) and
Umar (RA), respectively. These unions strengthened the
core of the Muslim community.

Umm Habiba (RA): The marriage to Umm Habiba (RA)

exemplified compassion and support for those who had
suffered greatly in the path of Islam. She was the daughter
of Abu Sufyan, a prominent opponent of Islam.

Juveria (RA) and Safiyyah (RA): The marriages to

Juveria (RA) ans Safiyyah (RA) was to solidify the ties
between their tribes and the Muslim community.

Zainab bint Jahsh (RA) was initially married to Zaid bin

Haritha (RA), who was considered the adopted son of the
Prophet (‫)ﷺ‬. In pre-Islamic Arabian society, the adopted
son was granted the same status as a biological son,
including the prohibitions regarding marrying the divorced

49
wife of one's adopted son. This practice was rooted in
cultural norms.

However, to clarify the Islamic stance on adoption and

lineage, Allah (SWT) revealed Quranic verses that
emphasized the distinction between biological and adopted
relationships. This revelation effectively abolished the
concept of adoption as a means of establishing legal
relationships, particularly the father-son relationship.

The marriage of the Prophet (‫ )ﷺ‬to Zainab (RA), who

had been divorced by Zaid (RA), served as a real-life
demonstration of this divine instruction. It aimed to dispel
the pre-Islamic customs and underscore that adoption does
not create actual familial bonds or legal restrictions in
matters like marriage.

The wives of the Prophet Muhammad (‫ )ﷺ‬played pivotal

roles in the propagation and dissemination of Islam. There
is no one comparable to Ayesha (RA), Hafsa (RA), Umm
Salamah (RA) and Maimoona (RA) etc. in their
contribution to Tafsir of Qur’an, Hadith, Jurisprudence and
issues in particular. It's essential to consider the context and
timeline of the Prophet's marriages to gain a better
understanding. He had only one wife till the age of 54,
Khadija (RA) and Sauda (RA) who were older than him.
All his other marriages occurred during his later years
between the age of 54 to 59, and all the women except
Ayesha (RA), were either divorced or widowed. If a man
gets married to fulfil his desires, he usually does it before
he crosses 30 years, and the common preference is for
virgins. Misinterpreting the Prophet's (‫ )ﷺ‬marriages with
malicious intent is both historically inaccurate and unfair.

Here are the details of the mothers of believers:

50
No Name Year Year of Age at Year of Years Prophe

‫ﷺ‬
of marriag the death as t’s
birth e time Prophe ( )
of t’s wife age at
Marri time of
age marria
ge

1 Khadija 555 15 years 40 10th 25 25

Al Kubra before years Nabawi years years
(RA) propheth
ood

2 Sauda 570 10th 50 19 Hijri 14 50

(RA) Nabawi years years years

3 Ayesha 614 10th 9 57 Hijri 9 years 54

Siddiqua Nabawi years years
(RA)

4 Hafsa 605 4 Hijri 22 51 Hijri 7.5 55

(RA) years years years

5 Zainab 595 4 Hijri 30 4 Hijri 3 55

bint years months years
Khuzaima
(RA)

6 Umm 602 4 Hijri 26 59 Hijri 7 years 56

Salamah years years
(RA)

7 Zainab 592 5 Hijri 26 60 Hijri 6 years 57

bint Jahsh years years

51
 No Name Year Year of Age at Year of Years Prophe

‫ﷺ‬
of marriag the death as t’s
birth e time Prophe ( )
of t’s wife age at
Marri time of
age marria
ge

(RA)

8 Juveria 608 5 Hijri 20 56 Hijri 6 years 57

(RA) years years

9 Umm 603 6 Hijri 26 44 Hijri 6 years 57

Habeeba years years
(RA)

10 Safiyyah 613 7 Hijri 17 50 Hijri 4 years 59

(RA) years years

11 Maimuna 594 7 Hijri 36 51 Hijri 3.25 59

h (RA) years years years

He (‫ )ﷺ‬had four daughters and three sons.

Sons:

Qasim (RA)

Abdullah (RA)

Ibrahim (RA)

Daughters:

Zainab (RA) - married to Abul ‘Aas (RA)

52
 Ruqaiyyah (RA) - married to Othman (RA)

Umm Kulthoom (RA) - After passing of

Ruqaiyyah (RA), the Prophet (‫ )ﷺ‬gave her in
marriage to Othman (RA), hence he got the title
“Zul Noorain”

Fatima (RA) - married to Ali (RA) and the

Prophet’s (‫ )ﷺ‬lineage continued through their
children

All his sons passed away during infancy, Khadija (RA) was
the mother of all his children, except Ibrahim, who was
born to his slave girl Maria al Qibtiyyah (RA).

53
 Second Chapter
Guiding Figure for All of Humanity

55
56
 The Need For Prophethood

The township in which Allah has placed all humans is vast,

beautiful, and diverse. Within this world, we find a multitude
of creatures, each unique and distinct, with varying
capabilities and behaviors. Yet, despite their differences,
they all fulfill their designated roles according to the
constitution set for them by the Creator. The sun knows that
it has to rise from the east and will set in the direction of the
west. The seas have been flowing in their own radius for
over thousands of years, and their turbulent waves gift the
nature clouds and day and night, and dissolve the amenities
of the land.Even among living beings, we observe creatures
engaging in their prescribed activities—eating, drinking,
fighting, seeking nourishment and defending themselves.
Nature itself has imparted an understanding of these
constitutions to these creatures. The cow and goat graze on
grass and plants, while the lion and tiger hunt other animals.
Eagles soar the skies in search of carrion, and various
animals have distinct diets and digestive systems. Birds build
nests, rats create intricate tunnels, spiders spin webs, and
honeybees construct hives with numerous chambers. All of
this is a manifestation of Allah's guidance, as He has said:

(1) "‫ى‬
ٰ َ ‫" ﱠا! ۤۡى َا ۡ ٰ ـ ُ ﱠ َ ۡ ء َ ۡ َ ٗ ُ ﱠ‬#َ %‫" َرﱡ‬
ٍ ِ
which means that is the perfection of your Lord, the Creator
of all things. He gave everything its due shape, then guided
it

1
- Surah Ta-Ha: 50
57
Indeed, the system of development and guidance is not
limited to animals but extends to humans as well, all under
the divine guidance of the Lord. When a child is born from
its mother's womb, it instinctively reaches out to her chest,
seeking nourishment. How does this infant know where to
find its sustenance? And who instructed the mother's body
to produce perfect nourishment for its child? Even in the
earliest stages of life, a baby exhibits remarkable responses.
A slight distraction from its parents can elicit cries of
distress, while affection and care bring forth smiles. This
innate behavior is a testament to the guidance of the
Creator. Who has taught this speechless and unconscious
child to express its emotions through crying when sad or in
pain and to display joy through smiles and laughter when
happy?

So, if the Lord has created everything for a purpose and

shown us how to live, don't we humans also need guidance
and a system for our livelihood? Indeed, we need it even
more. Humans are empowered creations, and the gift of
intellect and understanding has made the boundaries of
good and evil very vast. While a lion may only hunt one
prey at a time, and a snake can strike only once. But
humans can destroy a whole region with a single atom
bomb and take the lives of millions of people in a blink of
an eye. humanity possesses the capability to unleash
destruction on a massive scale, potentially harming millions
of lives in an instant. Thus, it becomes evident that humans
are in dire need of guidance on how to live and conduct
themselves in this world, as well as how to face the
inevitable reality of death. But who will teach humans how
to live? The answer is straightforward: the Creator of all
things. Just as the inventor or creator of a machine knows
its intricacies, its intended purpose, and the right way to
operate it, Allah, the Creator and Sustainer of humanity, has
provided us with a system of life and guidance that is
beneficial for our well-being. He is the One who has
granted us life, and it is by His divine will that we exist in
58
this world. Therefore, it is only logical that He imparts to us
the knowledge of how to lead a meaningful and purposeful
life. Allah has indeed said:
َۡ ُ ۡ َ ۡ ُ َ ََ
(1) "+ُ ,ۡ -‫ َو‬/ ‫ـ‬01‫ !ـ ا‬-"

Indeed, just as a manufacturer provides a manual and a

skilled technician to demonstrate how to use a complex
machine, Allah, in His divine wisdom, has sent us heavenly
books and chosen prophets to instruct and guide us on how
to navigate the complexities of life. The divine books sent
by Allah serve as comprehensive guides that outline the
systems of life and provide insights into how to effectively
utilize our capabilities in this world. The Prophet’s life is
practical demonstrations of what is in the book as if the
Prophet is the explanation and statement of Allah's book.
Every word, action, and character trait of the Prophet serves
as a manifestation of Allah's purpose and represents the
highest standard of conduct for humanity. Therefore,
whoever obeys the Prophet Muhammad (‫ )ﷺ‬is, in
essence, obeying Allah Himself, as they are following the
divine guidance set forth by the Creator. As Allah has
stated in the Quran:
َۚ ‫ﱠ ُ ۡ َ َ َ ۡ َ َ َ ﱣ‬
(2) " !‫"ع ا‬5‫ا‬ 6 ‫ل‬89+!‫ ا‬:ِ ِ ;‫ ۡ< ﱡ‬,َ "

Indeed, the institution of prophethood is not merely a matter

of personal satisfaction or a means to secure success in the
hereafter; it is, in fact, the most fundamental and essential
necessity for humanity. Prophethood can be likened to the
basic necessities of life such as food to nourish the body,
clothing to cover oneself, medicine for healing, and
weapons for defense. However, the teachings of the
prophets are even more critical, as they provide guidance
for the entirety of our existence. The teachings of the
prophets direct our minds, shaping our thoughts and beliefs.

1
- Surah Al Araf: 54
2
- Surah An-Nisa: 80
59
They provide a moral compass that guides our actions,
instructing us on what is right and wrong. These teachings
inform our vision, helping us see the world with clarity and
purpose. Our tongues are guided to speak truth and avoid
falsehood, while our hands are directed towards acts of
kindness and service. Similarly, our feet are led in the
direction of righteousness and good deeds.It cultivates in us
the qualities of modesty, humility, and helplessness, and
warns us against pride, arrogance, and arrogance.

The Distinction of Muhammad (‫ )ﷺ‬Among the

Founders of Previous Religions

Who among all the people should be our example and

ideal? Indeed, throughout history, Allah, in His mercy and
wisdom, has sent messengers and revealed books to guide
every community and provide them with divine guidance.
As the Quran emphasizes, And there was no nation but that
there had passed within it a warner:
َ ََ ‫ﱠ‬ ُ ۡ
(1) "+ٌ ;ۡ ِ ? "@َ Aۡ 6ِ B -ِ Cٍ ,‫ ۡ< ا ﱠ‬,ِّ ‫" َوِان‬

And Allah has sent down books in their languages:

َ َ ‫ﱠ‬ ۡ ُ ‫ۡ ﱠ‬ َۡ
َۡ ََ َ ۤ
(2) " ٖ ,ِ 8ۡ G ‫"ن‬
ِ H ِ Iِ -ِ ‫ ٍل‬89‫< ر‬,ِ "# 9‫" ار‬,‫"و‬
With the advent of Prophet Muhammad (‫)ﷺ‬, the final
link in the chain of prophethood, Allah completed His
message to humanity. The core principles of faith have
remained consistent across all revelations: belief in the
oneness of God, the concept of divinely ordained
prophethood, and the belief in the hereafter. However, as
civilizations evolved and human needs changed, Allah
adapted the legal framework, known as Shariah, to
accommodate these changes while maintaining the essence
of divine guidance. The personality of the Prophet

1
- Surah Fatir: 24
2
- Surah Ibrahim: 4
60
Muhammad (‫ )ﷺ‬serves as the perfect and complete
example for all of humanity until the end of time. His life,
actions, and teachings encompass every facet of human
existence, providing comprehensive guidance for
individuals and societies alike. To serve as an exemplary
model, a person's words and deeds must be accurately
recorded and preserved. The biography of the Prophet
Muhammad (‫ )ﷺ‬meets this criterion, as his life is
meticulously documented through authentic and historically
sound sources, ensuring the reliability of his teachings and
actions. His message and constitution are for all humans,
for all time not only for some selected group or race. His
biography guides us in every aspect of our lives, and no one
who has accepted it has found any gaps in it. Finally, the
Prophet Muhammad's (‫ )ﷺ‬life is within our reach to
follow; his obedience is not beyond human strength or
capabilities.

Historic Preservation

When we examine the biography of the Messenger of Islam

(‫ )ﷺ‬in the context of historic preservation, we find two
basic sources: the books sent by Allah (the Quran) and the
traditions of the Prophet (‫( )ﷺ‬hadith). The Quran has
been preserved to this day, not only in its wording, but also
in its script and tone. The Prophet (‫ )ﷺ‬himself oversaw
the writing of the Quran during his lifetime (1) and set the
order of the chapters and verses (2), and after his death, the
first caliph, Abu Bakr (RA), collected the Quranic
inscriptions from the companions of the Prophet (‫ )ﷺ‬and
compiled them together in within a year.. Any
disagreements regarding the tone of the Quran were
resolved by Uthman (RA) during his caliphate and made
the people agree upon one tone (3), and the Quran has since

1
- Al Itqan Fi Uloom Al Quran: 1/64
2
- Rooh Al Ma’ani: 1/26
3
- Mubahas Fi Uloom Al Quran Limna’a Al Qitaan: 133
61
been preserved in the hearts of millions of people. The
disagreements in recitation are not significant, as they do
not affect the meaning of the Quran.

The sayings of the Prophet (‫( )ﷺ‬hadith) are all narrated

from his companions. A significant portion of the hadith
was compiled during the lifetime of the Prophet (‫)ﷺ‬
himself, and within a century of his death, vast collections
of hadith had been compiled. The chain of narration of each
hadith is preserved and recorded in books, and the
conditions of all the narrators in the chain of narration are
also preserved. This allows us to examine the authenticity
of each hadith even today. This rigorous system of hadith
preservation is unparalleled in the context of religious
traditions or for any other leader. Therefore, from the point
of view of historic chain and preservation, we have no
choice but to turn to the personality of the Prophet
Muhammad (‫)ﷺ‬.

Address to the Whole Humanity

Secondly, The universality of a religion, in its truest sense,

lies in its ability to transcend boundaries and address the
whole of humanity. The message of Islam, as exemplified
by the life and teachings of the Prophet Muhammad (‫)ﷺ‬,
serves as a testament to this universality. The Quran, the
holy book of Islam, repeatedly emphasizes that the Prophet
Muhammad (‫ )ﷺ‬was sent not for a particular tribe or
nation but as a mercy to the entire world:

(1) "‫"س‬
‫ۡ ٰ َ ﱠ َٓ ﱠ ً ّ ﱠ‬
َۡ ََ َ ۤ
ِ # !ِ C6" -ِ M# 9‫" ار‬,‫"و‬
The Quran has been made a guidance for all humans (2).
Even more, the Prophet (‫ )ﷺ‬has been sent as a mercy to
the whole world:

1
- Surah Saba: 28
2
- Surah Al Baqarah: 185
62
 َ ۡ َ ّۡ ً ‫ٰۡ َ ﱠ‬ َ ۤ
(1) "‫ن‬PNِ Qٰ ‫ ِ!ـ‬CNَ Oۡ ‫ َر‬-ِ M# 9َ ‫" ا ۡر‬,َ ‫" َو‬

For this reason, we see in the court of the Prophet (‫)ﷺ‬,

Bilal (RA) from Abyssinia, Suhaib (RA) from Rome,
Salman (RA) from Persia, Abdullah Bin Salam (RA) from
Israel, and Abu Hurairah (RA) from Yemen. The Prophet's
(‫ )ﷺ‬court did not discriminate based on color, race,
nationality, or language. This inclusivity demonstrated the
universality of Islam. The teachings of the Prophet (‫)ﷺ‬
emphasized the equality of all human beings, regardless of
their background or social status. The Prophet (‫ )ﷺ‬has
eliminated the thinking of great or worse based on birth.

Guidance In Every Aspect Of Life

The completeness and comprehensiveness of a model for

humanity can be gauged by the extent to which their life
provides guidance for all aspects of human existence. In
this regard, the life of the Prophet Muhammad (‫)ﷺ‬
stands as the most exemplary and all-encompassing model.
The Prophet Muhammad (‫ )ﷺ‬served as a guide for
people from all walks of life, regardless of their
circumstances or roles. He was a guide for those who found
themselves in solitude or amidst a crowd, dealing with
elders or peers, facing adversity on the battlefield or
enjoying moments of happiness, contending with
adversaries or enjoying the company of friends, functioning
as a judge or participating in a legal dispute, exercising
authority or being subject to authority, playing the role of a
teacher or a student, engaging in business or devoting
themselves to the worship of Allah, in a night of sorrow or
the dawn of happiness, whether accompanied by victory or
faced with defeat, fulfilling familial roles as a child, parent,
spouse, or sibling, dealing with health as a patient or a
healthcare provider, taking on the role of a caregiver or
being dependent on others, participating in economic
1
- Surah Al Anbiya: 107
63
activities as a capitalist or an employee, acting as a lender
or a beneficiary, navigating the complexities of wealth or
poverty, young or old, embarking on journeys or staying
within the confines of home, possessing the gift of literacy
or facing the challenges of illiteracy, good or bad, the
practical examples and sayings of the Prophet Muhammad
(‫ )ﷺ‬offer guidance, wisdom, and direction for every
conceivable circumstance in life.

Humane Ideal

Now, let's focus on the fourth point. It's important to

emphasize that a prophet is not an angel, god, or an avatar
of a god. Rather, a prophet is simply a human being.
Humans, by their very nature, cannot derive an ideal from
supernatural beings. An ideal model for humans can only be
someone who shares human needs, experiences, and faces
the same challenges as humans do. This way, everything a
person encounters in their life can make that person a
relatable reflection of themselves. In certain religions, there
exists a concept of a deity descending to this world in some
extraordinary form, performing feats like flying in the skies,
resurrecting the dead, lifting mountains with a single hand,
and combining various animal parts with a human body. It
becomes evident that such entities cannot serve as models
for humans, precisely because they are so far removed from
the human experience and existence.

In the biography of the Messenger of Islam (‫)ﷺ‬, we find

that the Prophet experienced the full spectrum of human
existence. He felt hunger, fell ill, faced loss and victory,
entered into marriage, raised children, and even
encountered moments of forgetfulness. In essence, the
Prophet (‫ )ﷺ‬encountered all the facets of life that any
ordinary human being would. This very relatability was a
point of contention for the people of Makkah, who
questioned how someone so seemingly ordinary could be a

64
Prophet (‫( )ﷺ‬1). In response, the Quran, conveyed
through the words of the Prophet (‫)ﷺ‬, clarified that he
had never claimed to be anything other than a human being.
He openly acknowledged his humanity, stating that he was
just like them in most aspects, except for one crucial
distinction: he received divine revelations from Allah:
َ ٓ ُ ُۡ َ َ ََ ۤ ‫ﱠ‬
(2) "R‫ ﱠ‬S‫ ِا‬RTٰ 8ۡ ;ُ ۡ U V,ِّ +ٌ WX "?‫" ا‬Nَ ?‫" ِا‬

Therefore, the characteristics and personality of the Prophet

(‫ )ﷺ‬serve as a perfect ideal precisely because he was a
human, and his experiences and qualities make him a
relatable and exemplary role model for all of humanity.

1
- Surah Al Furqan: 7
2
- Surah HaMeem Sajdah: 6
65
 Revolutionary Teachings

The Quran affirms that the Prophet (‫ )ﷺ‬has been sent as

mercy for the entire world:
َ َ ّۡ ً ‫ٰۡ َ ﱠ‬ َ ۤ
(1) "‫ن‬Pۡ Nِ Qٰ ‫ ِ!ـ‬CNَ Oۡ ‫ َر‬-ِ M# 9َ ‫" ا ۡر‬,َ ‫" َو‬

This signifies that the transformative and revolutionary

teachings brought by the Prophet (‫ )ﷺ‬hold immense
benefit and offer a path to success for all of humanity. The
Quran also speaks of the revolutionary qualities of the
Prophet (‫ )ﷺ‬and assures that Allah will ensure the
dominance of the religion he brought:
ۙ ُّ ّ َ ۡ
(2) " ٖ ِ <ِ ;ۡ ِ !‫ ا‬RZ َ ‫ ٗﻩ‬+َ \ِ ]^ُ !ِ "

This is not mere rhetoric but a historical reality. The

intellectual revolution initiated by the Prophet (‫)ﷺ‬,
leading to advancements in human development and justice,
serves as a

testament to the prevalence and impact of Muhammad's

(‫ )ﷺ‬message. Through his righteous revolution, the
Messenger of Islam (‫ )ﷺ‬has contributed to making the
world a better place. The companionship of the Prophet
(‫ )ﷺ‬has transformed a mere particle into the brilliance of
the sun, illuminating the path to a more just and enlightened
world. Akbar ilahbadi has stated this in a beautiful way:

1
- Surah Al Anbiya: 107
2
- Surah At-Taubah: 33
66
        
       
    
        
  
"# !  
 )
( $%&'

Oneness of God

The Prophet Muhammad (‫ )ﷺ‬brought about far-reaching

changes in every aspect of life, and several key changes are
worth highlighting. Foremost among these is the concept of
the oneness of God. While the belief in one God may appear
simple, in the face of atheism, polytheism, and idol worship, it
stands as a revolutionary creed. Denying God can lead
individuals to become irresponsible, engaging in immoral and
materialistic behaviors. Without the fear of being held
accountable by a higher power, life becomes a mere
playground for one's desires and pleasures. They are free from
worship and become slaves to their desires and pleasures. The
concept of the oneness of God instills respect and honor in
humanity. It signifies that bowing one's head to anyone other
than God is reprehensible and highlights the virtue bestowed
upon humans over the rest of the universe. Belief in the
oneness of God also eradicates superstition, as it teaches that
creations are incapable of causing good or harm. This belief
fosters love and fear of God within individuals, motivating
them to strive to please Him. Furthermore, it nurtures a sense
of duty and responsibility towards fulfilling obligations and
alters the way humans perceive the world. It transforms the
world into a testing ground, where every step must be taken
with care. Monotheism is a remarkable gift and a tool of
divine mercy bestowed through the teachings of Prophet
Muhammad (‫)ﷺ‬.

67
Indeed, monotheism, the belief in the oneness of God, has
been a recurring message throughout the history of
prophethood. From the time of Prophet Noah (AS) to the
advent of Prophet Muhammad (‫)ﷺ‬, humanity has been
exposed to polytheistic ideas despite the efforts of various
prophets and reformers who advocated monotheism. Even
religions initially founded upon the concept of the oneness
of God eventually became susceptible to corruption and the
infiltration of polytheistic elements. For example, within
Christianity, the concept of the divinity of Christ emerged,
while in Hinduism, although it contains elements of
monotheism, a plethora of deities were introduced.
Buddhism, historically seen as a tradition devoid of God,
saw the veneration of Buddha by some of its followers.
However, the message of the Prophet Muhammad (‫)ﷺ‬
was so powerful and enduring that it has remained
unaltered and will continue to do so until the Day of
Judgment. Even in religions primarily associated with
polytheism, there have been movements and sects that have
embraced monotheism. For instance, there are Arya Samaj
and Brahmo Samaj movements within Hinduism, as well as
Protestant denominations and other groups within
Christianity that reject the concept of Christ as God or the
son of God.

Human Unity

The concept of human unity brought by the Prophet

Muhammad (‫ )ﷺ‬is indeed a remarkable and
transformative teaching. Prior to his arrival, societies across
various cultures and religions were marred by
discrimination based on race, ethnicity, and social
hierarchy.

For instance, in the Jewish tradition, there existed a

hierarchy where Israelite Jews had privileges over non-

68
Israelite Jews, and those descended from the family of
Jacob were considered superior by virtue of their birth. This
hierarchical concept still exists in some form today. The
people of Iran thought that whoever belonged to the family
of the kings was special to God and close to God. The
situation in India was even worse, a rigid caste system
divided society into four groups: Brahmins, Vaishyas,
Kshatriyas, and Shudras. People were believed to be born
from different parts of God's body, such as the head, limbs,
legs, and feet, with Shudras at the lowest rung. And there is
no example of a more oppressed group in history. The
doors of education were closed to them, the most shameful
occupations were reserved for them, and they were thought
to be the born slaves of the upper castes. This pattern of
discrimination and hierarchy was prevalent in various
societies and nations across the world. The Prophet (‫)ﷺ‬
introduced the concept of human unity to eliminate the
concepts of superiority and inferiority based on race, color,
or birth. An Arab has no virtue over a Non Arab, nor does a
Non Arab have virtue over an Arab, a red skinned person is
not more virtuous than a dark skinned person nor is a dark
skinned person more virtuous than a red skinned person. He
announced that only piety and righteous deeds would
determine a person's virtue. This announcement led to the
tribes considered of high honour standing with Bilal (RA)
from Abyssinia and Suhaib (RA) from Rome. Non-Arab
slaves, who were once seen with contempt, became the
envy of Arab leaders, even Umar Farooq (RA), who
addressed them as “Leader" As Islam spread, the concept of
human unity began to break down the shackles of
discrimination. Slogans of equality were raised everywhere,
and oppressed people from all walks of life were freed from
slavery due to race. Those who continued to oppress people
by power and force were denounced from all sides, and the
oppressed had a chance to protest. This aspect of the
Prophet's (‫ )ﷺ‬mercy is so profound that no insightful
person can ignore it.
69
The profound concept of human unity, championed by the
Prophet Muhammad (‫)ﷺ‬, has brought about
transformative changes in every facet of life. Its impact has
been far-reaching, reshaping societies and institutions in
remarkable ways. It has opened the doors of every
occupation to all people, eliminated the idea of a lowly or a
dignified profession, made knowledge public and education
accessible to all, made it possible for people to live with
respect in society, ensured that justice is served according
to crime and punishment, and allowed everyone to preserve
their culture and traditions.

The concept of human unity, promoted by Islam and the

Prophet Muhammad (‫)ﷺ‬, has also left a profound impact
on the political landscape. In the pre-Islamic era, monarchy
was the predominant political system globally, with
civilizations such as Rome, Iran, Abyssinia, Yemen, India,
and China all governed by monarchies. The world was
gripped by authoritarian rule and tyranny. Even the Greek
philosophy of democracy was based on the concept of the
rule of the "elite," and there was no provision for the
participation of the common people in power.

The concept of human unity and the Islamic system of

khilafat (caliphate) challenged the notion of obedience to
rulers based on family hierarchy and gave rise to the
concept of democracy. The Prophet (‫ )ﷺ‬set an example
of this in practice by appointing Abdullah Bin Umm
Maktoom (RA), as a temporary governor of Madinah on
several occasions. He also appointed Zaid Bin Harithah
(RA), a freed slave, as the commander of an army that
included honorable leaders of the Quraish tribe. Today,
democracy is the prevailing political system in the world. It
is borrowed from the concept of khilafat, albeit with some
drawbacks. It is the pioneer of human unity and equality.
Kingship has become virtually extinct, and even
constitutional or ideological kingship is viewed with
contempt and condescension. Dictatorial monarchies are

70
found in only a few countries, and they are met with disdain
and disgust.

Encouragement To Learn

The third important aspect of the teachings of Prophet

Muhammad (‫ )ﷺ‬is the promotion of education. In the
society of his time, illiteracy was a point of pride, and
people referred to themselves as "Ummi" (illiterate) with
arrogance. However, the Prophet (‫ )ﷺ‬actively
encouraged the pursuit of knowledge and made it accessible
to all, regardless of their social status. He did not
distinguish between religious and worldly knowledge,
emphasizing the importance of both. He prayed to Allah
(SWT) for beneficial knowledge and encouraged his
followers to seek wisdom wherever it could be found. It
should be held onto with the same tenacity as a person
clings to a lost possession:

(1) "<,`a‫ ا‬C!"b CNU_1‫"ا‬

The Prophet (‫ )ﷺ‬even arranged for Muslim children to

learn from non-Muslim prisoners of war from the Battle of
Badr, highlighting his commitment to knowledge.
Additionally, he visited the lectures of Jewish scholars in
Madinah, demonstrating his open-mindedness and
eagerness to acquire knowledge from various sources.

The Prophet's (‫ )ﷺ‬emphasis on learning had a profound

impact on human intellectual development. It ushered in an
era where scientific imagination triumphed over
unscientific beliefs, and the chains of superstition were
shattered. In polytheistic worldviews, various creations
were elevated to the status of deities. However,
monotheism, particularly the belief in the oneness of God,
redirected human curiosity towards the magnificence of the

1
- Tirmidhi: 268
71
Divine and encouraged the pursuit of knowledge, research,
and science. The concept of monotheism removed barriers
to intellectual development, fostering an environment of
exploration, inquiry, debate, and scientific investigation. As
humans continue to advance their knowledge and uncover
the hidden truths of the universe, they simultaneously free
themselves from the constraints of superstition.

Unity Of The Worldly And The Spiritual

Fourth: Prior to Islam, certain religious groups had

separated worldly matters from spiritual ones, leading to
deviations from the natural order. For instance, some
considered marriage undesirable, enforced celibacy as a
means of attaining closeness to God, and condemned the
natural attraction between men and women as sinful. The
notion that hard work to earn a livelihood contradicted
religiosity was prevalent. Moreover, monasticism was so
widespread that during a period in Europe, people thought
that bathing, cleansing, wearing clean clothes, and applying
fragrance were against godliness, and some people did not
bathe for decades. This concept was common even among
followers of other religions. One important aspect of the
Prophet's (‫ )ﷺ‬mercy is the elimination of the concept of
monasticism. He emphasized that religion encompasses all
aspects of life, including the pursuit of worldly well-being
in accordance with Allah's guidance. Religion, in its true
essence, involves distinguishing between what is
permissible and what is forbidden while engaging with the
world, rather than forsaking it entirely. The Prophet (‫)ﷺ‬
encouraged marriage and regarded it as a tradition followed
by the Prophets. He discouraged a life of isolation,
endorsed the importance of earning a livelihood, promoted
cleanliness, and did not prescribe any practices that
contradicted the natural order. Instead, he permitted and set
reasonable boundaries for fulfilling the innate needs and
desires of human beings.
72
Status of Women

Fifth: One of the remarkable accomplishments of the

Prophet Muhammad (‫ )ﷺ‬is the elevation of the status of
women and the recognition of their vital role in human
society. At the time of Islam's emergence, women were
often regarded as the source of sin and misfortune. They
were considered to be the property of their fathers before
marriage and of their husbands after marriage. As they were
themselves property, they did not have the right to own
anything. Because of that, they were not given inheritance.
Before the advent of Islam, women were treated as mere
property, devoid of any rights or autonomy. In some
regions of Arabia, the practice of burying infant girls alive
was tragically prevalent. Even Greek philosophers held the
belief that women possessed souls of inferior quality
compared to men, yet superior to animals, placing them in a
category between humans and animals.

The arrival of the Prophet Muhammad (‫ )ﷺ‬in this era

brought forth a transformative message that challenged
prevailing notions of gender inequality and established the
fundamental equality of men and women. He emphasized
that both men and women share a common origin, being
born of the same parents (1). The Prophet Muhammad
(‫ )ﷺ‬dispelled the unjust stain cast upon Eve (AS) in the
story of Adam (AS) and Eve (AS):
َ َ ٰ ۤ
(2) "‫ى‬8ٰ f6 ٗ %‫ ا َد ُم َرﱠ‬eٰ َ ‫" َو‬

Clarifying that Satan was the true tempter:

ٰ ‫ﱠ‬ ‫ََ ﱠ‬
(1)""@َ gۡ َ <ُ ^ۡ W!‫" ا‬Nَ \ُ !‫" َز‬6"

1
- Surah Nisa:1
2
- Surah TaHa:121
73
In the Prophet's teachings, women were granted elevated
status in various roles: as daughters, wives, and mothers.
They were endowed with rights that included the right to
marry, manage their financial resources, seek knowledge,
express their thoughts, and engage in lawful economic
activities. Importantly, women were accorded due respect
and dignity in society. The revolutionary teachings of the
Prophet Muhammad (‫ )ﷺ‬have had a profound and lasting
impact on the rights and status of women. While women in
the West had to wait until the 19th century to secure
inheritance rights, and in India, until 1950, Islam
established the inheritance rights of daughters, mothers, and
wives from its inception. Moreover, it granted inheritance
rights to other female relatives in certain cases. Even today,
in some non-Muslim societies, women are not asked for
their consent when choosing their life partners. But Islam
centuries ago made it a condition that women must consent
to their own marriages, and even adult women have the
right to marry a man of their own choice. From East to
West, the rights that women are given today, or the slogans
that are raised for their independence, are all the results of
the revolutionary teachings of the Prophet Muhammad
(‫)ﷺ‬.

There is indeed no doubt that the Prophet Muhammad

(‫ )ﷺ‬is a mercy to not only Muslims, but to all of
humanity.

1
- Surah Al Baqarah:36
74
 Part 3
Invaluable Knowledge: In the
Prophet's Own Words

75
76
 Few Saying Of Prophet (‫)ﷺ‬

The true reflection of a person's character can be seen in

their words. Their wisdom or ignorance, consciousness or
unconsciousness, kindness or cruelty, love or hate, and
friendship or enmity are all revealed in their
words.Studying the sayings of the Prophet Muhammad in
this aspect reveals that they are like gems and pearls. They
are a guide to living a good life and building a society full
of love and brotherhood.

The sayings of the Prophet Muhammad, also known as

hadith, are preserved in thousands of books. It is difficult to
present all of them here, but here are a few selections:

The Standard Of Faith

ُ #$ْ %ُ &َ :‫ َ َل‬، َ ‫ا ﱠ ّ َ ﱠ ا ﱣ ُ َ َ ْ َو َ ﱠ‬ َ َ! ْ َ
ِ ِ ِِ ِ ٍ ‫ا‬
ْ َ ! ُ !
( ) ‫ ِ ) ِ( ِ ۔‬+‫ ﱡ‬,ِ % # ِ ْ -ِ &ِ +‫ ﱠ‬,ِ %ُ
1 ُ َ .‫ ﱣ‬/َ ، ْ 01ُ /َ ‫ا‬
1. Narrated Anas (RA):
The Prophet (‫ )ﷺ‬said, "None of you will have
faith till he wishes for his (Muslim) brother what he
likes for himself."

Explanation: If you were in the same situation as the other

person, you would want the same thing for
yourself that you want for them. For
example, if the other person is at fault, if you
were at fault, you would want to be forgiven,
so you should also forgive that person.

1
- Sahih Bukhari: 13
77
Best Act In Islam
! ً ! ‫ﱣ‬ ‫ﱣ‬
‫ َ َل‬67ُ ‫ ا ﱠن َر‬، :َ ;ُ <ْ َ ُ ‫ ٍ?و َر ِ>= َ ا‬:ُ ُ ِ @ْ ِ ‫ ا‬1ِ Aْ َ ْ َ
ُ Iِ Jْ Kُ :‫؟ َ َل‬Dٌ Eْ -َ ‫م‬6َ ْ Gْ ‫ !ا ﱡي‬: َ ‫ا ﱠ ﱠ َ ﱠ ا ﱣ ُ َ َ ْ ِ َو َ ﱠ‬
ِ ِ ِ
ْ ْ َ ْ َ ْ َ َ َ ْ َ َ ْ َ ٰ َ َ َ ‫ ﱠ‬Oَ ْ َ َ َ َ ‫ﱠ‬
‫ ِ?ف۔‬IR # ‫ و‬LM? # ‫م‬6( ‫?ا ا‬PK ‫ و‬،‫ م‬IJ ‫ا‬
(1)
2. Narrated 'Abdullah bin 'Amr (RA):
A man asked the Prophet (‫)ﷺ‬, "What sort of
deeds or (what qualities of) Islam are good?" The
Prophet (‫ )ﷺ‬replied, 'To feed (the poor) and greet
those whom you know and those whom you do not
know.

Perfection In Faith
‫ﱠ‬ َ ‫ﱣ ﱠ ﱣ‬ َ َ َ !
: َ َ ‫ ُل ا ِ َ ا ُ َ ْ ِ َو‬Xْ ُ ‫ َل َر‬:‫َل‬ ‫ َ?ۃ‬W?ْ َ Uُ Sْ Tِ ‫َ ْ ا‬
ْ 0ُ ‫ َ ُر‬-ِ ْ 0ُ ‫ َ ُر‬-ِ ‫ َو‬، Pً ْ -ُ ْ ;ُ <ُ (َ /ْ ‫ !ا‬Yً :َ %ْ ‫إ‬ ُْْ ْ!
ِ ‫ َن‬Eْ ِ #ِ $[‫ ُ\ ا‬:َ 0‫ا‬
(2)‫ِ ِ^ َ( ِ] ِ; ْ ۔‬
3. Abu Hurairah (RA)) reported:
Messenger of Allah (‫ )ﷺ‬said, "The believers who
show the most perfect Faith are those who have the
best behaviour, and the best of you are those who
are the best to their wives".

The Greatest Type Of Jihad

َ ‫ُ َ َ ْ َو َ ﱠ‬ ‫ﱣ‬ ‫ﱠ‬ ! ُ
‫ ا ﱠن ا ﱠ ِ ﱠ َ ا‬،‫ ِر ْي‬1َ `a‫ ا‬1ِ ْ Iِ َ
!
Sْ Tِ ‫َ ْ ا‬
ِ
َ ُْ َْ َ َ ْ َ ! َ
‫ ٍن‬J 1 ِ ‫ ٍل‬1ْ َ b:َ ِ c ‫ ِد‬eَ fِ a‫ ِ ا‬g ْ ‫ ْ ا‬#ِ ‫ ِإ ﱠن‬:‫َل‬
(3)‫ ْ?۔‬hِ 7َ
4. Abu Sa'id Al-Khudri (RA) reported:

1
- Sahih Bukhari: 12
2
- Sahih Ibn Hibban: 4176
3
- Sunan Al Tirmidhi: 2174
78
 The Prophet (‫ )ﷺ‬said, "Indeed, among the
greatest types of Jihad is a just statement before a
tyrannical ruler."

Avoid Useless Talks

ََ ُ ‫َ َ َ َ ُ ْ ُ ﱣ َﱠ ﱣ‬ َ
ِْ ‫ا‬ ِ ‫ل ا‬X ‫ ل ر‬:‫ل‬ ،‫ ٍن‬Eْ (َ /ُ ِ @ْ jِ ّ ِ َ ْ َ
َ َ َ َ َ ‫ﱠ‬
( )‫ ِ ْ ِ ۔‬Ik& #َ ُ 0?ْ K ‫ ِم ا[ ْ? ِئ‬6 ْ
1 ْ َ ‫ ْ( ِ ِإ‬/ُ ْ #ِ ‫ ِإ ﱠن‬: َ َ ‫َو‬
5. Ali bin Al-Husain (RA) narrated that “The
Messenger of Allah (‫ )ﷺ‬said, ‘Surely, of the
excellence of a person’s Islam is that he leaves what
does not concern him’

All People Are Equal

َ ‫ﱠ‬ َ ‫ﱠ ﱣ‬ ‫ﱣ‬ !
%َ :‫ ُل ا ِ َ ا ُ َ ْ ِ َو َ َ َل‬Xْ ُ ‫ ِ@ ٍ? ا ﱠن َر‬7َ ْ َ
َ َ! ُ ! ُ َ! ُ ‫!ﱡَ ﱠ‬
& o 1ٌ /‫ ْ َو ِا‬0 @َ ‫ َو ِإ ﱠن ا‬1ٌ /‫ ْ َو ِا‬mn‫ ِإ ﱠن َرﱠ‬o ‫س‬ ‫ ; ا‬q‫ا‬
َ ْ ! َ َ َ َ َ َ َ َ َ َ ْ ! َ َ َ ْ Mَ
?َ :/&ِ &‫ و‬Sٍ ّ Tِ?َ ّ rِ fs ِ &‫ ّ و‬rِ ft‫ا‬
ٍ ٍ Sٍ ّ Tِ?َ I ِ \َ u
‫ﱠ‬ ! َ ! َ ! َ
(2)‫ی۔‬Xَ Pْ w‫ َ? ِإ& ِ@ ﱠ‬:َ /ْ ‫ َد َ ا‬Xَ ْ ‫ َد َو& ا‬Xَ ْ ‫َ ا‬
6. Jabir (RA) narrated that the Prophet (‫ )ﷺ‬said: O
People! Certainly your Rabb is one, your father is
one. An Arab has no virtue over a Non Arab, nor
does a Non Arab have virtue over an Arab, a red
skinned person is not more virtuous than a dark
skinned person nor is a dark skinned person more
virtuous than a red skinned person except through
Taqwa.

Universal Brotherhood
ََ ُ ‫َﱠ ﱣ‬ ‫ﱣ‬ َ ُ ْ َ َ َ َ ْ ! ْ َْ ْ َ
ِْ ‫ا‬ ِ ‫ ا‬y‫ ِ ﱠ‬Y LI:ِ :‫َل‬ ‫ @ ِ ار‬1ِ W‫ز‬
ٌ ْ ‫ﱡ‬ ُ َ ْ ‫ﱠ ُ !ﱠ‬
(3) ‫۔‬za‫ۃ ا‬Xَ -‫ ْ ِإ‬eُ c ‫ د‬Aَ Iِ ‫ ان ا‬:‫ ُل‬Xْ P%َ َ َ ‫َو‬

1
- Sunan Al Tirmidhi: 2318
2
- Shu'ab Al Iman: 5137
3
- Abu Dawood: 1510
79
 7. Prophet Muhammad (‫ )ﷺ‬said that all the servants
are brethren (humankind bears the relationship of
brotherhood)
Explanation: All human beings, whether they are from a
particular region, belong to a particular race
or family, or follow a particular religion,
have a relationship of brotherhood.

Mercy On Earthlings
ُ ‫ ُل ا ﱣ َ ﱠ ا ﱣ‬Xْ ُ َ ‫ َ َل‬:‫?و َ َل‬:َ ُ @ْ ‫ ا ﱣ‬1Aْ َ ْ َ
ِ ‫ر‬ ٍ ِ ِ ِ
ْ َ ُ َ ْ َ ُ ٰ ْ ‫ﱠ‬ ُ ُ ُ َ ْ َ َ‫َ َ ْ َ َ ﱠ َ ﱠ ُ ْ ن‬
{ِ # ‫ا‬X:/‫ ار‬، :/? ‫ ا‬e:/?% X:/‫ ا ? ِا‬: ‫ِ و‬
ُ ْ! ْ
(1)‫ ِئ۔‬:َ (‫ ا ﱠ‬j{ِ ْ #َ ْ m:ُ /َ ?ْ %َ ‫ض‬
ِ ‫ر‬o
8. Abdullah bin 'Amr (RA) narrated that the
Messenger of Allah (‫ )ﷺ‬said:
"Be merciful to those on the earth, and the One in
the heavens will have mercy upon you.”
ُ ‫ ُل ا ﱣ َ ﱠ ا ﱣ‬Xْ ُ َ ‫ َ َل‬:‫ َ َل‬، ‫ ا ﱣ‬1Aْ َ ْ ْ َ ْ َ
ِ ‫ر‬ ِ ِ ِ @ ?ِ W?ِ 7
‫\۔ﱠ‬7َ ‫ ُ ا ُ َ ﱠ} َو‬:ْ /َ ?ْ %َ &َ ،‫س‬
‫ﱣ‬ َ ‫ ُ ا ﱠ‬/َ ?ْ %َ &َ ْ ‫ﱠ‬
#َ : َ َ ‫َ ْ ِ َو‬
َ

(2)

9. Jarir bin 'Abdullah (RA) reported:

Messenger of Allah (‫ )ﷺ‬said, "He who is not
merciful to people Allah will not be merciful to
him."

Humanity Even During War

ََ ُ ‫َ ْ َ ْ َْ َ َ َ َ َ َ ُ ْ ُ ﱣ َ ﱠ ﱣ‬
ِْ ‫ا‬ ِ ‫ل ا‬X ‫?ج ر‬- :‫ ل‬1ٍ W‫ @ ِ ز‬1ِ ِ -
َ‫• و‬ َ َ َ َ َ َ ْ َ ‫َ َ ﱠ َ ُ َ ّ ً !ْ ُ ْ َ َ َ ﱣ َ َ َ َ ﱠ‬
XM ‫د ِاع‬X ‫ ا‬b ^ِ • ‚ @ ./ bK$# \ِ ƒ&ِ I ِ „# ‫و‬
َ‫ ﱠو ا ﱣ و‬1ُ َ ‫ا‬X ُ K Pَ Mَ ، ‫ا ُ‡ ﱡ? ْوا † ْ( ا ﱣ‬O :‫ َل‬Pَ Mَ ٗ َ Xْ /َ ‫ا‬Xْ )ُ َ ‫َو‬
ِ ِ ِ ِ ِ

1
- Tirmidhi: 1924
2
- Muslim: 2319
80
 ˆِ #‫ ِا‬Xَ ‰‫ ا ﱠ‬j{ &ً 7َ ‫; ْ ر‬Šْ Mِ ‫ ْو َن‬1ُ ‹wَ َ ‫ َو‬،‫ ْ @ ﱠ„ م‬0ُ ‫ ﱠو‬1ُ َ
ِ ِ ِ ِ ِ
َ َ ً ! َ ْ ْ ُ ُ ْ َ َ َ ْ َُِ ْ ُ ‫َ َ َ َ ﱠ‬ َ
&‫?اۃ و‬#‫ا ِا‬X wPK &‫ و‬e ‫ا‬XŒ?IR 6M ‫ َ ا ِس‬#ِ ‫ َن‬Eْ •ِ َ ŽIْ #ُ
‫ﱠ‬
َ ً َ َ َ َ َ َ َ
&‫ َو‬،‫ َ?ۃ‬fَ • ‫ ﱠ‬Iُ JPْ K &‫ َو‬، ً Yِ M ‫ا‬Dً Eْ Aِ 0 &‫ َ? َ َو‬Œَ ‫ا‬Dً Eْ • َ
ِ
1 ً َْ ْ ُ َْ ََ ًْ َ ‫َ ْ ُﱠ‬
( )‫ ۔‬w‘@ ‫ا‬X#1ِ ;’ &‫ و‬،6“Y ‫?ن‬Pِ IR
10. Khalid bin Zaid (RA) narrated that The Messenger
of Allah (‫ )ﷺ‬went out to see off the people of
Mu'ta until he reached the pass of al-Wada', where
he stopped and they gathered around him. He said,
"Go forth in the name of Allah, and fight the
enemies of Allah and your enemies in Sham. You
will find among them men in the monasteries,
withdrawing from the people, so do not harm them.
Do not kill a woman, a young child, a very old man,
or a tree. Do not cut down a palm tree, and do not
destroy a house."

Mercy On Animals
َ ‫ﱠ‬ َ ‫ﱠ ﱣ‬ ‫ﱣ‬ ! َ !
:‫ ُل ا ِ َ ا ُ َ ْ ِ َو َ َ َل‬Xْ ُ ‫ ا ﱠن َر‬،‫ َ?ۃ‬W?ْ َ Uُ Sْ Tِ ‫َ ْ ا‬
ْ َ ْ َ َ ْ ََْ ‫ََْ َ َ ُ ٌ َ ْ ْ َ ْ ْ َ ﱠ‬
،‫ا‬Dً ”@ِ 1َ 7َ Xَ M ،• JI ‫ ِ ا‬1w–‫ ٍ— ا‬W?ِ J@ِ y=˜ِ :% \7‫ ر‬: ‘@
َ # ‫ َی‬D› ‫ ْ\ ا‬c %َ •ْ eَ ْ %َ +ٌ ْ cَ ‫ َذا‬ŸMَ ،‫ َ? َج‬-َ ‫ ُ• ﱠ‬،‫ َ„? َب‬Mَ ;َ Šْ M ‫ َ•ل‬šَ Mَ
‫ﱠ‬ ُ œ
ِ ِ ِ ِ ِ ِ
ْ‫ ْ¡ ُ\ ا ﱠ ِ ي‬#ِ •Jَ Iَ ْ ‫ َ ا‬#ِ +َ ْ ¢َ ْ ‫ َ ا ا‬ƒَ ‚َ َ @َ 1ْ Pَ َ :‫ َل‬Pَ Mَ ،•Jَ Iَ ْ ‫ا‬
ِ ِ
ِْ )ِ @ ُ mَ (#ْ ‫ ُ• ﱠ !ا‬،‫ ًئ‬#َ ٗ )‫ ﱠ‬-ُ 6! َ :َ Mَ ،Dَ ”ْ A ْ ‫• َل ا‬šَ Mَ ،Sْ T ‚َ َ @َ ‫ َن‬cَ
ِ ِ ِ ِ ِ
َ% :‫ا‬Xْ ُ َ ، ُ َ ?َ )َ •َ Mَ ‫ َ? ا ﱣ ُ َ ُ ؛‬mَ „َ Mَ ،+َ ْ ¢َ ْ ‫ ا‬£Pَ (َ Mَ ، َ ¤‫ َر‬.‫ ﱣ‬/َ
ِ
َ ّ ُ ْ َ َ َ ً ْ ! َ ََْ ْ َ َ ْ َ ‫َ ُ ْ َ ﱣ‬
1ٍ Aِ 0 \ِ c j{ِ :‫ ل‬PM ‫?ا؟‬7& ِ hِ ;¦ ‫ ا‬j{ِ ‫ و ِإن‬، ِ ‫ل ا‬X ‫ر‬
! ْ
(2)‫ ٌ?۔‬7ْ ‫ ا‬bٍ Aَ §‫َر‬
11. Abu Huraira (RA) reported Allah's Messenger
(‫ )ﷺ‬as sayings:
A person suffered from intense thirst while on a
journey, when he found a well. He climbed down
into it and drank (water) and then came out and saw

1
- Sunan Al Kubra: 17934
2
- Muslim: 2244
81
 a dog lolling its tongue on account of thirst and
eating the moistened earth. The person said: This
dog has suffered from thirst as I had suffered from
it. He climbed down into the well, filled his shoe
with water, then caught it in his mouth until he
climbed up and made the dog drink it. So Allah
appreciated this act of his and pardoned him. Then
(the Companions around him) said: Allah's
Messenger, is there for us a reward even for
(serving) such animals? He said: Yes, there is a
reward for service to every living animal.
ً! ! ‫ﱠ‬ َ ‫ﱠ ﱣ‬ َ !
‫ َ?اۃ‬#ْ ‫ َ ا ُ َ ْ ِ َو َ َ ا ﱠن ِا‬yِ ّ ِ ‫ َ?ۃ َ ِ ا ﱠ‬Wْ?َ Uُ Sْ Tِ ‫َ ْ ا‬
َ # ُ Yَ (َ ˆَ َ ‫ !ا ْد‬1َ َ D”ْ A@ •ُ ْ ُ َ ْ َ ْ ً ْ َ ْ !َ © ْ َ
ِ ِ ٍ ِ ِ Jِ % ‫ ٍر‬/ ‫ ٍم‬X% j{ِ A c ‫†• رات‬
َ َ َ َ ََ َ َ ْ
(1)‫ ۔‬eَ ?َ )ِ •M eَ ِ X:ُ @ِ ُ Lْ َ •َ šM •
ِ JI ‫ا‬
12. Abu Huraira (RA) reported Allah's Messenger
(‫ )ﷺ‬as saying:
A prostitute saw a dog moving around a well on a
hot day and hanging out its tongue because of thirst.
She drew water for it in her shoe and she was
pardoned (for this act of hers).
َ! َْ َ َ
‫ َد َار‬ªٍ ِ #َ ْ @ِ ْ ‫ ا‬1ِّ 7َ ˆَ #َ Lُ -‫ َد‬:‫ َل‬1ٍ W‫„ ِم ْ@ ِ َ ْز‬Uِ ْ َ
َ ً َ Yَ 1ْ َ ‫ ٌم‬Xْ َ ‫ َذا‬ŸMَ ‫ َب‬Xْ %‫ ْ@ !ا ﱡ‬mَ «َ a‫ْا‬
:‫¬ َ; َل‬Xَ #ُ ?ْ %َ b7َ 7َ ‫ا َد‬Xْ Aُ ‰ ِ ِ ِ
َD-َ ‰ْ Kُ ‫ ُل ا ﱣ َ ﱠ ا ﱣ ُ َ َ ْ َو َ ﱠ َ !ا ْن‬Xْ ُ ‫ َ® َر‬Yَ : ٌ َ ‫ َل !ا‬Pَ Mَ
ِ ِ
ْ
(2)‫ ُ ۔‬hِ ;َ ¦َ ‫ا‬

13. Hishim b. Zaid b. Anas b. Milik (RA) reported:

I visited the house of al-Hakam b. Ayyub along with
my grandfather Anas b. Milik, (and there) some
people had made a hen a target and were shooting
arrows at her. Thereupon Anas said that Allah's

1
- Sahih Muslim: 5997
2
- Muslim: 1956
82
 Messenger (‫ )ﷺ‬had forbidden tying of the
animals (and making them the targets of arrows,
etc.).
َ ‫ َل ا ﱣ َ ﱠ ا ﱣ ُ َ َ ْ َو َ ﱠ‬Xْ ُ ‫ َر‬Lُ Iْ : َ ‫ َ? َ َل‬:َ ُ َ @‫َ ْا‬
ِ ِ ِ ِ
َ‫م‬Xْ %َ @ ُ ‫ ﱠ¡ َ\ ا ﱣ‬#َ +ْ ¯ُ %َ ْ َ ‫ َ¡ َ\ @ ِ ی ُر ْوح ُ• ﱠ‬#َ ْ #َ :‫ ُل‬Xْ Pُ %َ
ِِ ٍ ِ
ْ
(1)‫۔‬bِ #َ َ Pِ ‫ا‬

14. Ibn Umar (may Allah be pleased with him) narrated

that the Prophet Muhammad (peace be upon him)
said: "Whoever harms a living being, Allah will
cause harm to them on the Day of Judgment."
Explanation: Harming in the sense of physically altering or
inflicting injury upon a living being's body.
ََ ُ ‫َﱠ ﱣ‬ ‫َ ََ ُ ْ ُ ﱣ‬ َ ْ َ
ِْ ‫ا‬ ِ ‫ل ا‬X ‫® َر‬Y :‫ ٍس َل‬A‫ﱠ‬ ِ @‫ا‬ ِ
ْ ‫َ َﱠ‬
(2)‫ ِ ۔‬hِ ;َ ¦َ ‫ َن ا‬Eْ @َ • ْ ْ ‫ﱠ‬
ِ ±?ِ ,w ‫ِ ا‬
َ ،َ ‫و‬

15. Narrated Abdullah ibn Abbas (RA):

The Messenger of Allah (‫ )ﷺ‬prohibited to
provoke the beasts for fighting.

Reward of Visiting the Sick, Feeding the Hungry and

Quenching the Thirst
ََ ُ ‫َ ْ ! ْ ُ َْ َ َ َ َ َ َ َ ُ ْ ُ ﱣ َ ﱠ ﱣ‬
ِْ ‫ا‬ ِ ‫ل ا‬X ‫ ل ر‬:‫ ل‬،‫?ۃ‬W?U STِ ‫ا‬
ْ ‫ﱣ‬ ‫ﱠ‬
‫ ْا@ َ َآد َم‬%َ :bِ #َ َ Pِ ‫ َم ا‬Xْ %َ ‫ ُل‬Xْ Pُ %َ \‫ ﱠ‬7َ ‫ ِإ ﱠن ا َ َ ﱠ} َو‬: َ َ ‫َو‬
َ َٔ ! َ َ َ َ ََ ْ َ
‫ َر ﱡب‬LY‫ ُد َک؟ َو ا‬Xْ ُ ‫ ْ • ا‬0 ‫ َر ِ ّب‬%َ :‫ َل‬،Sْ ِ 1ْ Iُ R ْ M Lُ Œ ?ِ #
ْ َ Mَ ‫ض‬ َ
َ ?#َ Yً 6Mُ ‫ ْي‬1ِ Aْ َ ‫ !ا ﱠن‬Lَ :ْ ِ َ #‫ !ا ﱠ‬:‫ َ َل‬،‫ َن‬Eْ [ِ Iَ ْ ‫ا‬ َ
ِ
َ @‫ ْا‬%َ ‫ ُە؟‬1َ ْ yْ ¶Kَ 1ْ 7َ Xَ َ ُ Kَ 1ْ ُ Xْ َ ªَ Y‫ !ا ﱠ‬Lَ :ْ َ #‫ !ا ﱠ‬،‫ ُە‬1ْ Iُ Rَ
ِ ِ ِ
َ ْ َ َ ّ َ َ َ َ ْ ْ ْ ُ ْ ََ َ ُ ْ َ ْ َ ْ َ َ
• 0 ‫ ر ِب و‬% :‫ ل‬،y¶ِ :Iِ JK M ªw:IJw ‫آدم ا‬

1
- Musnad Ahmad: 5661
2
- Abu Dawood: 2564
83
 ُ Y‫ !ا ﱠ‬Lَ :ْ َ #‫ !ا ﱠ‬:‫ َ َل‬،‫ َن‬Eْ [َ Iَ ْ ‫ َ ﱡب ا‬LY َ ! َ ْ O
ِ ِ ‫؟ َو ا ر‬ª:ُ Iِ §‫ا‬
َ ! ! ْ ُ ََ َُ ْ
Xْ ªَ Y‫ ا ﱠ‬Lَ :ْ ِ َ #‫ ُ ؟ ا ﱠ‬:ْ Iِ JK ْ M ،‫ ٌن‬6M ‫ ْي‬1ِ Aْ َ ªَ :َ Iَ Jwَ ْ ‫ا‬
َ َ ٰ َ ْ !
،ªَ wُ ْ P(ْ ¯ ْ ‫ ْا@ َ َآد َم ا‬%َ ،‫ ْي‬1ِ ْ ِ ªَ ِ ‫ َت ذ‬1ْ 7َ Xَ ُ wَ :ْ Iَ §‫ا‬
ْ! O َ َ َ َ ََ
‫ َر ﱡب‬Lَ Y‫؟ َو ا‬ªَ ْ Pِ ْ ‫ ْ • ا‬0 ‫ َر ِ ّب‬%َ :‫ َل‬،yْ ¶ِ Pِ (ْ R ْ M
! َ ََ َُ َ َ َ ْ
#‫ ا ﱠ‬، ِ Pِ (ْ R ْ M ‫ ٌن‬6M ‫ ْي‬1ِ Aْ َ ‫ َک‬P(ْ ¯ِ ْ ‫ ا‬:‫ َل‬،‫ َن‬Eْ [ِ Iَ ‫ا‬
ّ َ َ
(1)‫ ْي۔‬1ِ ْ ِ ªَ ِ ‫ َت ذ‬1ْ 7َ ‫ ُ َو‬wَ ْ P َ Xْ ªَ Y‫ِإ ﱠ‬

16. Abu Huraira (RA) reported Allah's Messenger

(‫ )ﷺ‬as saying: Verily, Allah, the Exalted and
Glorious, would say on the Day of Resurrection: O
son of Adam, I was sick but you did not visit Me.
He would say: O my Lord; how could I visit Thee
whereas Thou art the Lord of the worlds?
Thereupon He would say: Didn't you know that
such and such servant of Mine was sick but you did
not visit him and were you not aware of this that if
you had visited him, you would have found Me by
him? O son of Adam, I asked food from you but you
did not feed Me. He would say: My Lord, how
could I feed Thee whereas Thou art the Lord of the
worlds? He said: Didn't you know that such and
such servant of Mine asked food from you but you
did not feed him, and were you not aware that if you
had fed him you would have found him by My side?
(The Lord would again say: ) O son of Adam, I
asked drink from you but you did not provide Me.
He would say: My Lord, how could I provide Thee
whereas Thou art the Lord of the worlds?
Thereupon He would say: Such and such of servant
of Mine asked you for a drink but you did not
provide him, and had you provided him drink you
would have found him near Me.

1
- Muslim: 2569
84
Comforting The Afflicted
ْ #َ :‫ َ َل‬، َ ‫ َ ﱠ ا ﱣ ُ َ َ ْ َو َ ﱠ‬yّ ‫َ ا ﱠ‬ ‫ﱣ‬
، ِ ‫ ا‬1ِ Aْ َ ْ َ
ِ ِ ِ ِ
! ْ ََ ً َ ُ ‫َ ﱠ‬
( )‫ ِ? ِە۔‬7ْ ‫¡ ُ\ ا‬#ِ ُ
1
M @ ‰# ‫}ی‬

17. Abdullah (RA) narrated that:

The Prophet (‫ )ﷺ‬said: "Whoever consoles a
person with an affliction, then he gets the same
reward as him."

Better Conduct Towards Servants

ََ ُ ‫َ ْ ! ْ ُ َْ َ َ َ ﱠ ﱣ ُ َ ْ ُ َ ﱠ ّ َ ﱠ ﱣ‬
ِْ ‫ا‬ yِ ِ ‫ِ ا‬ ‫ ا‬y=>ِ ‫ ر‬،‫?ۃ‬W?U STِ ‫ا‬
َْ ْ َ َ َ َ ُ ! َ! َ َ ‫ﱠ‬
‫ن‬Ÿِ M ، ِ #ِ IJ@ِ ُ #ُ ‫ ِد‬- ْ 01َ /َ ‫ ا‬£R‫ ِإذا ا‬:‫َو َ َ َل‬
! ً ُ ! َْ! ! ً َْ! ْ َْ
‫ ا ْو‬b:َ Pْ ‫ ا ْو‬،‫ ِن‬Eْ wَ c‫ ا ْو ا‬b c‫ ُ َ ِو ُ ا‬M ، ُ Iَ #َ ُ (ْ ِ ‹ْ %َ
َ َ ُ
(2)‫ ُ ۔‬7َ 6 ِ ‫ ﱠ? ُە َو‬/َ j‫ ُ َو ِ· ﱠ‬Y‫ ﱠ‬Ÿِ M ،‫ ِن‬Eْ wَ :َ Pْ

18. Narrated Abu Huraira (RA):

The Prophet (‫ )ﷺ‬said, "When your servant brings
your food to you, if you do not ask him to join you,
then at least ask him to take one or two handfuls, for
he has suffered from its heat (while cooking it) and
has taken pains to cook it nicely."

Gratefulness
ََ ُ ‫ﱠ ّ َﱠ ﱣ‬ ‫ﱣ‬ َ !
ِْ ‫ا‬ yِ ِ ‫ ا ُ َ ْ ُ َ ِ ا‬yَ =>ِ ‫ َ?ۃ َر‬Wْ?َ Uُ Sْ Tِ ‫َ ْ ا‬
َ ‫ ُ? ا ﱠ‬mُ „ْ kَ &َ ْ #َ َ ‫ ُ? ا ﱣ‬mُ „ْ kَ &َ :‫َو َ ﱠ َ َ َل‬
(3)‫س۔‬

19. Narrated Abu Hurayrah (RA):

The Prophet (‫ )ﷺ‬said: He who does not thank the
people is not thankful to Allah.

1
- Sunan Al Tirmidhi: 1073
2
- Sahih Muslim: 5460
3
- Sunan Abu Dawood: 4811
85
Explanation: The goal is that a person should have a
feeling of gratitude within him and he should
thank his benefactor.

Respect For Elders and Compassion For The Young

َ َ ! ُ
‫ َل‬:‫ َل‬،‫ ِە‬1ِّ 7َ ْ َ ، ِ ْ @ِ ‫ َ ْ ا‬،+ٍ ْ Iَ – ِ @ْ ‫ ِ?و‬:ْ َ ْ َ
ْ /َ ?ْ %َ ْ َ ْ #َ ‫ ﱠ‬# َ ‘ْ َ : َ ‫ ُل ا ﱣ ِ َ ﱠ ا ﱣ ُ َ َ ْ ِ َو َ ﱠ‬Xْ ُ ‫َر‬
ِ
َ َ َ َ ُ َ
(1)‫ ۔‬YDِ Eْ Aِ 0 ‫ ِ?ف – َ?ف‬Iْ kَ ‫ َو‬YDَ Eْ •ِ َ

20. Narrated Abdullah ibn Amr ibn al-'As (RA): The

Prophet (‫ )ﷺ‬said: Those who do not show mercy
to our young ones and do not realise the right of our
elders are not from us.

Excellent Manners
‫ﱠ‬ َ ‫ﱣ ﱠ ﱣ‬ َ َ َ
%َ : َ َ ‫ ُل ا ِ َ ا ُ َ ْ ِ َو‬Xْ ُ ‫ َل َر‬:‫ ٍ? َل‬#ِ َ ِ @ْ bAَ Pْ ُ ْ َ
ْ #َ \َ ‰Kَ ‫ !ا ْن‬:‫ َ?ۃ‬-¹ْ ‫ َ ْو‬Yْ 1‫\ ا ﱡ‬ƒْ ‫ق !ا‬6َ -ْ ‫\ !ا‬uَ ْ! َ ‫ُ ْ َ َ !َ !ُﱡ‬
ِ ِ ِ ِ ِ ِ M @ِ ª ‫ اد‬o !bAP
ََ َ ُ َ َ
(2)‫۔‬ªَ :َ » َ :‫ َ ﱠ‬Xْ )ُ Iْ R ‫ َو‬،ªَ #َ ?َ /َ ْ #َ £ْ Jِ Iْ R ‫ َو‬،ªَ Iَ J

21. Uqba b. Aamir (RA) narrates: The Prophet (‫)ﷺ‬

said: O Uqba! Do you want to know the venerable
manners of people in this world and the hereafter?
Joining ties with those who cut off ties with you,
giving to those who deprive you, and pardoning
those who oppress you.

The Quality Of Being Kind

َ َ ‫َ ْ َ َ َ ! ﱠ َ ُ ْ َ ﱣ َﱠ ﱣ ُ ََْ َ َ ﱠ‬
:‫َل‬ ‫ِ و‬ ‫ا‬ ِ ‫ل ا‬X ‫ ان ر‬b„¼ِ
ْ َ ْ ‫ﱣ‬ َ َ
—ِ M?ِ ّ ‫ َ ا‬Sْ Jِ Iْ kُ ‫ َو‬،—َ M?ِ ّ ‫ ا‬+‫ ﱡ‬,ِ %ُ —ٌ ْ Mِ ‫ ِإ ﱠن ا َ َر‬،b„¼ِ َ %َ
ٰ َ ْ َ َ
(1)‫ ُاە۔‬Xَ ِ #َ َ Sْ Jِ Iْ kُ & #َ ‫ َو‬،•ِ ْ Iُ ‫ َ ا‬Sْ Jِ Iْ kُ & #َ
1
- Sunan Al Tirmidhi: 1920
2
- Al Mu'jam Al Kabir: 5567
86
 22. 'A'isha (RA), the wife of Allah's Apostle (‫)ﷺ‬,
reported that Allah's Messenger (‫ )ﷺ‬said:
'A'isha (RA), verily Allah is kind and He loves
kindness and confers upon kindness which he does
not confer upon severity and does not confer upon
anything else besides it (kindness).
ٌ ََ ‫ﱠ‬ َ ‫ﱣ ﱠ ﱣ‬ َ َ
‫ث‬6• : َ َ ‫ ُل ا ِ َ ا ُ َ ْ ِ َو‬Xْ ُ ‫ َل َر‬:‫ َل‬،?ْ @ِ 7َ ْ َ
ْ ََ O َ َ ‫َ َ ﱣ‬ ُ
—ٌ M‫ ِر‬: ُ wَ ‫ ﱠ‬7َ ُ -‫ َو ا ْد‬، ُ )َ َ 0 ِ ْ َ ُ ‫ ْ ِ „ َ? ا‬Mِ ‫ ﱠ‬0 ْ #َ
ُ َْ َ ْ َ ٌ َ َ
‫ ِک۔‬Xْ :ْ [‫ َ( ٌن ِإ· ا‬/ْ ‫ َو ِإ‬، ِ %ْ 1َ ِ ‫ا‬Xَ ‫ َ ا‬bP)َ – ‫ َو‬،•ِ ْ Iِ u ‫@ ﱠ‬
ِ
2
()

23. It is narrated from Jabir (RA) that the Messenger of

Allah (‫ )ﷺ‬said: “These are three (characteristics)
for which whomever has them, Allah will expose
his side, and admit him into paradise: (Being
courteous to the guest), kind to parents and doing
good for slaves.”
24.
Who Is A Strong Man?
ُ ‫ ُل ا ﱣ َ ﱠ ا ﱣ‬Xْ ُ َ ‫ ا ﱣ ُ َ ْ ُ !ا ﱠن‬yَ => َ ‫ َ? َۃ‬Wْ?َ Uُ Sْ T‫َ ْ !ا‬
ِ ‫ر‬ ِ‫ر‬ ِ
ُ1%ْ 1„‫ ا ﱠ‬:َ Y‫ إ ﱠ‬b َ ?ْ ‰ ُ ‫ﱠ‬ ْ َ
‫ @ ﱡ‬1%ْ 1ِ „ ‫َ َ ْ ِ َو َ َ َل ‘ َ ا‬
َ ‫ﱠ‬
ِ ِ ِ ِ
3
( )‫۔‬+ِ uَ •َ ْ ‫ ا‬1َ ْ ُ (َ )ْ Yَ ªُ :ْ %َ ‫ا ﱠ ْی‬
ِ ِ ِ

25. Narrated Abu Huraira (RA):

Allah's Messenger (‫ )ﷺ‬said, "The strong is not
the one who overcomes the people by his strength,
but the strong is the one who controls himself while
in anger."

1
- Sahih Muslim: 2593
2
- Tirmidhi: 2494
3
- Sahih Bukhari: 5763
87
Who’s The Clever One?
َ ‫ﱠ‬ َ ‫ﱠ ﱣ‬ ! َ
:‫ َ ا ُ َ ْ ِ َو َ َ َل‬yِ ّ ِ ‫ ِاد ْ@ ِ ا ْو ٍس َ ِ ا ﱠ‬1‫َ ْ – ﱠ‬
ْ ْ َ َ َ َ ْ َ ُ ْ َْ
}ُ 7ِ Iَ ‫ َو ا‬،‫ ِت‬Xْ [‫ ا‬1َ Iْ †َ [ِ \َ :ِ َ ‫ َو‬، ٗ (َ )ْ Y ‫ان‬ ‫ د‬# ‘mِ ‫ا‬
‫َ ﱣ‬ َ َ ٔ
(1)‫ ﱣ¶ َ ا ِ ۔‬:َ K ‫ َو‬، ƒ‫ َا‬Xَ ¾َ ٗ (َ )ْ Y ˆَ Aَ K‫ ْ ا ﱠ‬#َ

26. Shaddad bin Aws (RA) narrated that the Prophet

(‫ )ﷺ‬said: “The clever person is the one who
subjugates his soul, and works for what is after
death. And the incapable is the one who follows his
desires and merely hopes in Allah.”

Cleanliness
َ ‫ َل ا ﱣ َ ﱠ ا ﱣ ُ َ َ ْ َو َ ﱠ‬Xْ ُ ‫ ْ@ َو َ ص !ا ﱠن َر‬1ِ Iْ َ ْ َ
ِ ِ ٍ ِ
َ َ َ ‫َ َ ﱠ ﱣ َ َّ ٌ ُ ﱡ ّْ َ َ ْ ٌ ُ ﱡ ﱠ‬
،bM g ‫ ا‬+,ِ % • gِ Y ،+ Jِ ‫ ا‬+,ِ % + ِ § ‫ ِإن ا‬:‫ل‬
َُ ّ َ ْ َْ َ
‫ ْ ۔‬mKXْ ُ @ُ ‫ا‬Xْ )ُ gِ َ M ،‫ َد‬Xْ fُ a‫ ا‬+‫ ﱡ‬,ِ %ُ ‫ ٌاد‬X‫ ﱠ‬7َ ،‫ َ? َم‬m ‫ ا‬+‫ ﱡ‬,ِ %ُ ٌ Wْ?ِ 0
(2)

27. Saad Ibn Abi Waqqas (RA) narrated that the

Prophet (‫ )ﷺ‬said: “God is good and likes what is
fragrant (Tayyib is ‘good’ and tib is ‘perfume’, or
‘fragrance.’); clean and likes cleanliness; generous
and likes generosity; munificent and likes
munificence; so cleanse your courtyards.”

Spreading Unconfirmed Matters

َ َ ‫ﱠ‬ َ ‫ﱣ‬ ‫َ ْ ! ْ ُ َْ َ َ ! ﱠ ّ َ ﱠ‬
£)َ 0 :‫ َل‬، َ َ ‫ا ُ َ ْ ِ َو‬ yِ ِ ‫ ا ِن ا‬،‫?ۃ‬W?U STِ ‫ا‬
ُ َ ! ْ َْ
(3)‫ َˆ۔‬:ِ َ #َ \ّ ِ ¢@ِ ‫ث‬1ِّ ,ْ %ُ ‫ ا ْن‬:ً •‫ِ@ [ ْ? ِئ ِإ‬

28. Narrated AbuHurayrah (RA):

1
- Tirmidhi: 2459
2
- Musnad Abu Ya'la: 2799
3
- Sunan Abu Dawood: 4992
88
 The Prophet (‫ )ﷺ‬said: It is enough falsehood for a
man to relate everything he hears.

Explanation: Many things that are heard are not true, so it

is not right to pass on every hearsay without
research. This leads to disagreement and the
disgrace and defamation of an innocent
person.

Don’t Be Faultfinders
‫ﱠ‬ َ ‫ﱠ ﱣ‬ ‫ﱣ‬ َ َ
: َ َ ‫ ُل ا ِ َ ا ُ َ ْ ِ َو‬Xْ ُ ‫ َل َر‬:‫ َل‬،?ٍ @ِ 7َ ْ َ
َ ُ َ َ ! َ َْ َ
(1)‫ ّ ِ? َب ِإ ْ ِ ۔‬#َ À`‫ ﱠ‬Áَ ¯%َ ‫ ِ@ [ ْ? ِئ – ©?ا ا ْن‬£)َ 0
29. Jabir (RA) narrated that the Prophet (‫ )ﷺ‬said: “It
is enough evil for a person to dislike what is brought
to him”
Explanation: When offered food, water, clothes, etc.,
accept it gratefully. If you do not like it, do
not say anything negative about it. The
Prophet's routine was to eat what he was
offered if he liked it, and to politely decline
if he did not and didn’t say anything
negative about it.

Do Not Be Arrogant
َ َ ‫ﱣ‬ ُْ
‫ َل‬:‫ ا ُ َ ْ ُ َل‬yّ =>ِ ‫ َر‬jْ Âِ –ِ ‹َ [‫ ِر ا‬:َ /ِ ِ @ْ ‫ض‬
ِ
ََ ْ َ
! َ ! ‫ﱣ‬ ‫ﱠ‬ َ ‫ﱠ ﱣ‬ ‫ﱣ‬
‫ ا ْن‬j‫ ِإ· ﱠ‬Ãَ ‫ َو ِإ ﱠن ا َ ا ْو‬: َ َ ‫ ُل ا ِ َ ا ُ َ ْ ِ َو‬Xْ ُ ‫َر‬
ََ ٌ َ ! ْ َْ ََ َ ! ََ ٌ َ ! َ َ ْ َ َ ‫َ َ َ ُ َ ﱠ‬
1/‫ ا‬jÄِ A% &‫ و‬،1ٍ /‫ا‬ 1/‫)“? ا‬%& ./ ‫ا‬XIŒ‫ا‬XK
َٔ
(2)‫۔‬1ٍ /َ ‫ا‬
30. Iyad. b. Himar (RA) reported that, while Allah's
Messenger (‫ )ﷺ‬was delivering an address, he
stated that Allah commanded me The rest of the

1
- Musnad Abu Ya'la: 2201
2
- Sahih Muslim: 2865
89
 hadith is the same, and there is an addition in it: "
Allah revealed to me that we should be humble
amongst ourselves and none should show pride
upon the others, And it does not behove one to do
so.

Avoid Malice
َ َ ُ ‫َ ْ ! ْ ! ﱡ ْ َ ْ !ْ َ ّ ! ﱠ َ ُ ْ ُ ﱣ َ ﱠ ﱣ‬
ِْ ‫ا‬ ِ ‫ل ا‬X ‫ ان ر‬:‫ ِر ِي‬‰Yo ‫ب‬X%‫ ا‬STِ ‫ا‬
ََ ََ َ ْ َ ُ َ ! َ ُ ْ َ ْ ! ُ َ ‫َ َ ﱠ َ َ َ َ َ ﱡ‬
،‫ ِث ٍل‬6• ‫ق‬XM ‫ ە‬-‫? ا‬fÅ% ‫ ٍ\ ان‬7? ِ \,ِ %& :‫ل‬ ‫و‬
O ‫ﱠ‬ َ َ ُ ْ ُ َ َ ٰ ُ ْ َ َ َ ََْ
‫ا‬1َ Aْ %َ ‫ ا ِ ْي‬:َ ¾ُ Dُ Eْ - ‫ َو‬،‫ ا‬ƒٰ ‫ض‬?ِ Ik ‫ ا و‬ƒ ‫ ِ?ض‬I M :‫ ِن‬Pِ w %
َ
(1)‫ ِم۔‬6(‫ِ@ ﱠ‬

31. Narrated Abu Aiyub Al-Ansari (RA):

Allah's Messenger (‫ )ﷺ‬said, "It is not lawful for a
man to desert his brother Muslim for more than
three nights. (It is unlawful for them that) when they
meet, one of them turns his face away from the
other, and the other turns his face from the former,
and the better of the two will be the one who greets
the other first."

Explanation: Resentment is natural, but harboring it

towards someone for more than three days is
not advisable. One should not carry malice
in their heart. The person who takes the
initiative to mend the broken relationship
and starts conversing again is superior.
Therefore, this issue should not become a
matter of ego.

Electing An Ineligible Person

‫ُ ْ ُ ﱣ‬ َ َ ُ ‫ ا ﱣ‬yَ => َ ‫ س‬A‫َ ْا@ َ ﱠ‬
ِ ‫ل ا‬X ‫َر‬ ‫ َل‬:‫ َل‬:َ ;ُ <ْ َ ِ‫ٍ ر‬ ِ ِ
ً َ# : َ َ ‫َ ﱠ ا ﱣ ُ َ َ ْ َو‬
‫ﱠ‬
‫ َو‬bٍ @َ ‰
َ
ِ
ْ #ِ 67ُ ‫ َ\ َر‬:ِ Iْ wَ ْ ‫ا‬ ِ ِ

1
- Sahih Bukhari: 2077
90
 َ ‫ َن ا ﱣ‬-َ 1ْ Pَ Mَ ، ُ ْ # ‫ !ا ْ َ>= ا ﱣ‬Xَ ¾ُ ْ #َ b@َ ‰َ ْ َ ْ
ِ ِ ‫ر‬ ِ Iِ ‫ ا‬ª Kِ jْ {ِ
ُْْ َ َ َ
(1)‫ َن۔‬Eْ ِ #ِ $[‫ َن ا‬- ‫ ٗ َو‬Xْ ُ ‫ َن َر‬- ‫َو‬
32. Ibn Abbas (RA) narrated that the Prophet (‫)ﷺ‬
said: Whoever chooses a responsible person from
among a group when there is a favoured person
among them is disloyal to Allah, His Messenger,
and the Muslims.

Interpersonal Ethics
‫ﱠ‬ َ ‫ﱣ ﱠ ﱣ‬ َ َ َ !
: َ َ ‫ ُل ا ِ َ ا ُ َ ْ ِ َو‬Xْ ُ ‫ َل َر‬:‫ َ?ۃ َل‬W?ْ َ ¾ُ Sْ Tِ ‫َ ْ ا‬
َ َ َ َ ُ ‡َ Aَ Kَ &‫ َ َو‬،‫ ْوا‬1ُ َ ,َ Kَ &َ
،‫ا‬Xْ (ُ (‫ ﱠ‬,َ K&‫ َو‬،‫ا‬Xْ (ُ (‫ َ‹ ﱠ‬K &‫ َو‬،‫ا‬Xْ u
ْ ‫ﱣ‬ ُ ُ ُ َ َ
(2)‫ ۔‬Y‫ ًا‬Xَ -‫ َد ا ِ ِإ‬Aَ ِ ‫ا‬Xْ YXْ c ‫ َو‬،‫ا‬Xْ „7َ َ K&‫َو‬
33. Abu Huraira (RA) reported Allah's Messenger
(‫ )ﷺ‬as saying. Don't nurse malice against one
another, don't nurse aversion against one another
and don't be inquisitive about one another and don't
outbid one another (with a view to raising the price)
and be fellow-brothers and servants of Allah.
َ ‫ﱠ‬ َ ‫ﱠ ﱣ‬ ‫ﱣ‬ ! َ !
:‫ ُل ا ِ َ ا ُ َ ْ ِ َو َ َ َل‬Xْ ُ ‫ َ?ۃ ا ﱠن َر‬Wْ?َ Uُ Sْ Tِ ‫َ ْ ا‬
ْ ْ! ‫ﱠ‬ َ ‫ﱠ‬ ُ
(3)‫ ِ•۔‬%ْ 1ِ «َ a‫ ِ ُب ا‬0‫ ﱠ ا‬g ‫ ﱠن ا‬Ÿِ M ، ‫ ﱠ‬g ‫ ْ َو ا‬0 %‫ِإ ﱠ‬
34. Abu Hurairah (RA) narrated that the Messenger of
Allah (‫ )ﷺ‬said: “Beware of suspicion, for
suspicion amounts to the worst form of lying.”

Word Of Wisdom And Knowledge - Lost Property

ََ ُ ‫َ ْ ! ْ ُ َْ َ َ َ َ َ َ َ ُ ْ ُ ﱣ َ ﱠ ﱣ‬
ِْ ‫ا‬ ِ ‫ل ا‬X ‫?ۃ ل ل ر‬W?U STِ ‫ا‬
َXeُ Mُ ƒَ 1َ 7َ ‫ ْ ُ• َو‬,َ Mَ #$ْ ُ[‫ ْا‬bٌ ‫ ﱠ‬Œ
َ bُ :َ mْ «a‫ ْا‬bُ :َ ¢َ ْ ‫ ا‬: َ ‫َو َ ﱠ‬
ِِ ِ ِ
1 َ ‫! َ ﱡ‬
( )‫; ۔‬Æِ —/‫ا‬

1
- Al-Mustadrak: 7023
2
- Muslim: 2063
3
- Bukhari: 5717
91
 35. It was narrated from Abu Hurairah (RA) that the
Messenger of Allah (‫ )ﷺ‬said:
“A wise word is the lost property of the believer, so
wherever he finds it, he has more right to it.”

Explanation: The enthusiasm one has for recovering a lost

item should be the same enthusiasm one has
for acquiring knowledge and wisdom,
regardless of the source.

Perpetual Charity
َ ‫ﱠ‬ َ ‫ﱣ ﱠ ﱣ‬ ! َ !
:‫ ُل ا ِ َ ا ُ َ ْ ِ َو َ َ َل‬Xْ ُ ‫ ا ﱠن َر‬،‫ َ?ۃ‬Wْ?َ Uُ Sْ Tِ ‫َ ْ ا‬
ْ ! َ ََ ‫ُ ﱠ‬ َ َْ ْ ْ َ
:‫ ا– َ َئ‬bِ •6• ْ #ِ &‫ ُ ِإ‬:َ َ ُ ْ َ ˆَ JPY‫ َ( ُن ا‬Gِ ‫ َت‬#َ ‫ِإذا‬
َ ! ْ ْ ! َ
Xْ ُ 1ْ %َ Çٍ aِ َ 1ٍ ‫ ا ْو َو‬، ِ @ِ ˆُ )َ wَ ^%َ ٍ ِ ‫ ا ْو‬،bٍ Wّ‫ ِر‬7َ bٍ 1َ َ ْ #ِ
َ
(2)‫ُ ۔‬
36. Narrated Abu Hurairah (RA): The Messenger of
Allah (‫ )ﷺ‬as saying: When a man dies, his action
discontinues from him except three things, namely,
perpetual sadaqah (charity), or the knowledge by
which benefit is acquired, or a pious child who
prays for him.

Virtue Of Knowledge Over Worship

َ ْ ! ْ َ ،‫ َو ﱠ ص‬Sْ T‫ ْ@ !ا‬1Iْ َ @ْ +I‰ ْ ُ ْ َ
ِ ، ِ @ِ ‫ا‬ ٍ ِ ِ ِ ِ ِ ِ #
َ ! ْ ْ ْ َ َ َ َ ‫ﱠ ّ َﱠ ﱣ ُ ََْ َ َ ﱠ‬
j‫ ِإ· ﱠ‬+‫ ﱡ‬/َ ‫ ِ ا‬Iِ ‫ ُ\ ا‬u M :‫ ل‬، ‫ِ و‬ ‫ا‬ yِ ِ ‫ا‬
3 َ َ ْ ْ َ ْ
( )‫ د ِۃ۔‬AIِ ‫ ِ\ ا‬uM #ِ
37. Musaib Bin Saeed Bin Abi Waqaas (RA) narrated
that the Prophet (‫ )ﷺ‬said: "The virtue of
knowledge is dearer to me than the virtue of
worship.”

1
- Ibn Majah: 4169
2
- Sunan Abu Dawood: 2880
3
- Al-Mustadrak Ala Al-Sahihayn: 314
92
The Status Of Parents
َ َ ‫َ ْ !َ ! ﱠ َ ُ ْ َ ﱣ َﱠ ﱣ ُ ََْ َ َ ﱠ‬
:‫َل‬ ‫ِ و‬ ‫ا‬ ِ ‫ل ا‬X ‫ا ٍ ان ر‬
Oْ ْ! َ ُ َْ
( )‫ ِت۔‬eَ #‫ ﱠ‬o ‫ ِام‬1َ ‫ ا‬Lَ ,ْ K b ‫ ﱡ‬fَ a‫ا‬
1

38. Anas (RA) narrated that the prophet (‫ )ﷺ‬said:

“Paradise is beneath mother’s feet.”
‫ﱠ‬ َ ‫ﱠ ﱣ‬ ! ْ َ
:‫ ُل‬Xْ Pُ %َ َ َ ‫ َ ا ُ َ ْ ِ َو‬y‫ َˆ ا ﱠ ِ ﱠ‬:ِ َ ،‫ائ‬ َْ‫ﱠ‬
ِ ‫رد‬1 ‫ ا‬STِ ‫ا‬
ْ ْ ! َ َْ َ َ ْ !َ ‫َْ َ ُ !ْ َ ُ !ْ َ ْ َ ﱠ‬
‫ ُ ۔‬g)َ /‫ا‬ ‫ ب ا ِو‬A ‫ ا‬ª ِ ‫ˆ ذ‬Œِ M ،bِ fa‫اب ا‬
ِ X@‫ ا‬À ‫ او‬1 ِ ‫ا‬X ‫ا‬
(2)
39. Abu Darda' (RA) heard the Prophet (‫ )ﷺ‬say that:
"The father is the middle door of Paradise (i.e. the
best way to Paradise), so it is up to you whether you
take advantage of it or not."

Consideration For Our Companions

َ َ ! ُ
®َ Y :‫ َل‬،‫ ِە‬1ِّ 7َ ْ َ ، ِ ْ @ِ ‫ َ ْ ا‬،+ٍ ْ Iَ – ِ @ْ ‫ ِ?و‬:ْ َ ْ َ
! ‫ﱠ‬ َ ‫ﱠ ﱣ‬ ‫ﱣ‬
‫ َن‬Eْ @َ \ُ 7ُ ?‫ ْ‹ ِ َ ا ﱠ‬%َ ‫ ٌل ا ِ َ ا ُ َ ْ ِ َو َ َ ا ْن‬Xْ ُ ‫َر‬
ْ ‫َ ﱠ‬
(3)‫ ۔‬:َ ;ِ ¬ِ ‫ذ‬Ÿِ @ِ &‫ ِن ِإ‬Eْ 7ْ ?ِ ّ ‫ا‬
40. Amr ibn Shu'aib (RA), on the authority of his father,
on the authority of his grandfather, that the
Messenger of Allah (‫ )ﷺ‬said: "One should not sit
between two men without their permission."
ََ ُ ‫ﱣ َﱠ ﱣ‬ َ َ ‫ﱣ‬
ِْ ‫ا‬ ِ ‫ا‬ ‫ ُل‬Xْ ُ ‫ َل َر‬:‫ َل‬، ِ ‫ ا‬1ِ Aْ َ ْ َ
َ ْ َ ََ ً َ ََ ُ َ ‫ﱠ‬
، :َ ;ِ ¦ِ /ِ ‫ا• َ ِن دون‬
َ ْ ُ Èَ َ ¯%َ 6M ،b•6• ْ wُ ْ 0 ‫ ِإذا‬: َ َ ‫َو‬
ُ َ َ
(4)‫ ُ ۔‬Y}ِ ,ْ %ُ ªَ ِ ‫ ﱠن ذ‬Ÿِ M
41. 'Abdullah (RA) reported Allah's Messenger (‫)ﷺ‬
as saying:

1
- Musnad Al Shihab: 119
2
- Sunan Ibn Majah: 3663
3
- Al Mu'jam Al Awsat: 3652
4
- Sahih Muslim: 2184
93
 If you are three, two should not converse secretly to
the exclusion of your companion for that hurts his
feelings.

Advice - A Trust
ََ ُ ‫َﱠ ﱣ‬ ‫ُ ْ ُ ﱣ‬ َ َ َ ْ ُ ! ْ َ
ِْ ‫ا‬ ِ ‫ل ا‬X ‫ َل َر‬:‫ َل‬،‫ َ?ۃ‬W?َ U Sْ Tِ ‫ا‬
َ ْ َ َ َُْ ‫ﱠ‬
(1)‫ ٌ ۔‬:َ K$#ُ ‫ ا[ ْ(¯„ ُر‬: َ َ ‫َو‬

42. Narrated AbuHurayrah (RA):

The Prophet (‫ )ﷺ‬said: He who is consulted is
trustworthy.

Explanation: Just as it is important to return the deposit in

the right way, it is also important to give
correct advice without deception or
favoritism. In the same way, it is also
important to protect the trust. If the person
giving advice wants his words not to be
mentioned in front of anyone else, then his
words should not be mentioned in front of
others.

Attitude Towards Others

ََ ُ ‫َ َ َ َ َ ُ ْ ُ ﱣ َﱠ ﱣ‬ َ ْ َ
ِْ ‫ا‬ ِ ‫ل ا‬X ‫ ل ر‬:‫ ل‬،‫ ٍس‬A‫ِ ا@ ِ ﱠ‬
َ َ ُ َ ّ ‫ﱠ‬
Lَ Êْ uِ ‡ ‫ َو ِإذا‬،‫ ِ ّ( ُ?وا‬Iَ R&‫ َو‬،‫ ِ ّ( ُ?وا‬kَ ‫ َو‬،‫ا‬X:ُ ِ َ : َ َ ‫َو‬
ُ َ َ َ ُ َ َ َ ُ َ
‫۔‬Lْ m ْ M Lَ Êْ uِ ‡ ‫ َو ِإذا‬،Lْ m ْ M Lَ Êْ uِ ‡ ‫ َو ِإذا‬،Lْ m ْ M
(2)

43. It was narrated that Ibn 'Abbas (RA) said: The

Messenger of Allah (‫ )ﷺ‬said: "Teach and make
things easy, do not make things difficult. And if you

1
- Sunan Abu Dawood: 5128
2
- Musnad Imam Ahmed: 2556
94
 get angry, keep quiet; if you get angry, keep quiet; if
you get angry, keep quiet."
Explanation: When angry, if you speak, your words will
be harsh and will only make the
disagreement worse. That is why the Prophet
said to stay silent when angry, and he
emphasized this by repeating it three times.

Treating The Neighbors Well

ُ ‫ َوا ﱣ‬:‫َ َل‬ َ ‫ َ ﱠ ا ﱣ ُ َ َ ْ َو َ ﱠ‬y‫ !ا ﱠن ا ﱠ ﱠ‬،ËWْ?َ –ُ Sْ T‫َ ْ !ا‬
ِ ِ ٍ ِ
‫ َل‬Xْ ُ ‫ َر‬%َ ْ َ#‫ َو‬:\َ ْ ، ْ #$ْ %ُ &َ ُ ‫ َوا ﱣ‬، ْ #Xœ %ُ &َ ُ ‫ َوا ﱣ‬، ُ #$ْ %ُ &َ
ِ ِ ِ ِ
1 ُ َ َ َ ُ َ َ ْ َ œَ َ ْ ‫َ َ َﱠ‬ ‫ﱣ‬
( )‫ ۔‬Phِ ‫ا‬X@ ‫ رە‬7 # % & ‫ ا ِ ي‬:‫ ل‬، ِ ‫ا‬

44. Narrated Abu Shuraih (RA):

The Prophet (‫ )ﷺ‬said, "By Allah, he does not
believe! By Allah, he does not believe! By Allah, he
does not believe!" It was said, "Who is that, O
Allah's Messenger (‫ "?)ﷺ‬He said, "That person
whose neighbor does not feel safe from his evil."

Explanation: A Muslim's pride is that his neighbor does

not experience any hardship because of him,
but rather, his neighbor should be satisfied.
ََ ُ ‫َ ْ ! ْ ُ َْ َ َ َ َ َ َ َ ُ ْ ُ ﱣ َ ﱠ ﱣ‬
ِْ ‫ا‬ ِ ‫ل ا‬X ‫ ل ر‬:‫?ۃ ل‬W?U STِ ‫ا‬
َ ْ ََ ْ ْ ‫ﱣ‬ ْ َ ‫ﱠ‬
‫ َو‬،‫ َر ٗە‬7َ ‫ذی‬$%ُ 6M ?ِ -ِ ¹ ‫ ِم‬Xْ َ ‫ ُ ِ@ ِ َوا‬#ِ $%ُ ‫ َن‬c ْ #َ : َ َ ‫َو‬
ْ #َ ‫ َو‬، ٗ )َ ْ Œ َ ‫? ُم‬mْ ُ ْ Mَ ?-¹ْ ‫م‬Xْ َ ْ ‫ ُ @ ﱣ َو ا‬#$ْ %ُ ‫ َن‬cَ ْ #َ
ِ ِ ِ ِ ِ ِ ِ
2 ْ ُ ْ َ ْ! ًْ َ ْ ُ ََْ ْ َْْ َ ‫َ َ ُْ ُ ﱣ‬
( )‫۔‬Lm(‘ ِ ‫ا او‬DE- \P M ?ِ -ِ ¹ ‫ ِم‬X ‫ ِ@ ِ و ا‬#ِ $% ‫ ن‬c

45. It is reported on the authority of Abu Huraira (RA)

that the Messenger of Allah (‫ )ﷺ‬observed: He
who believes in Allah and the Last Day should

1
- Bukhari: 5670
2
- Muslim: 47
95
 either utter good words or better keep silence; and
he who believes in Allah and the Last Day should
treat his neighbour with kindness and he who
believes in Allah and the Last Day should show
hospitality to his guest.

Rights Of Path
َ ‫ َ ﱠ ا ﱣ ُ َ َ ْ َو َ ﱠ‬yّ ‫ َ ا ﱠ‬،‫ر ْي‬1ْ `ُ a‫ ْا‬1ٍ ْ I َ Sْ T‫َ ْ !ا‬
ِ ِ ِ ِ ِ ِ ِ
َ# ‫ َل ا ﱣ‬Xْ ُ ‫ َر‬%َ :‫ا‬X ُ َ ‫ ُ? َ ِت‬J‫ ا ﱡ‬j{ ‫س‬ َ ْX ُ fُ a‫ ْ َو ْا‬0ُ %‫ إ ﱠ‬:‫َ َل‬
ِ ِ ِ
‫َ َ ُ ﱞ ْ َ َ َ َ َ َ ﱠ ُ َْ َ َ َ ُ ْ ُ ﱣ َ ﱠ‬
ِ ‫ل ا‬X ‫ ل ر‬، ;ŠMِ ‫ث‬1,wY (ِ ِ ‹# #ِ 1@
‫ﱠ‬ ُ !َ َْ ‫ﱠ‬ ! َ َ ‫ﱠ‬ َ ‫ﱣ‬
—َ Wْ?ِ J ‫ا ا‬XJ ْ M َ ِ ‹ْ [‫ ْ ِإ& ا‬wُ ‘ْ @ِ ‫ذا ا‬Ÿِ M : َ َ ‫ا ُ َ ْ ِ َو‬
ّ!ْ ‫َ ﱡ‬
،‫ذی‬o •0 ‫ َو‬،?ِ ‰ َ Aَ ْ ‫ ا‬Í ‫ َ‡ ﱡ‬:‫ ُ ؟ َ َل‬P‫ ﱡ‬/َ #َ ‫ َو‬:‫ا‬X ُ َ ، ُ P‫ ﱠ‬/َ
َ ُْ َْ ! ْ َ
(1)‫ ِ?۔‬m ْ [‫ َ ِ ا‬yُ ®ْ ‫ َوا ﱠ‬،‫ ُ? ْو ِف‬Iْ [ @ِ ?ُ #ْ o‫ ِم َو‬6(‫َو َر ﱡد ا ﱠ‬
46. Abu Sa'id Al-Khudri (RA) reported Allah's Apostle
(‫ )ﷺ‬as saying:
Avoid sitting on the paths. They (his Companions)
said: Allah's Messenger, there is no other help to it
(but to sit there as we) hold our meetings and
discuss matters there. Thereupon Allah's Messenger
(‫ )ﷺ‬said: If you have to sit at all, then fulfil the
rights, of the path. They said: What are their rights?
Thereupon he said: Keeping the eye downward (so
that you may not stare at the women), refraining
from doing some harm to the other and exchanging
mutual greetings (saying as-Salamu 'Alaikum to one
another) and commanding the good and forbidding
the evil.
َ ‫ﱠ‬ َ ‫ﱠ ﱣ‬ َ !
:‫َ ا ُ َ ْ ِ َو َ َ َل‬ yِ ّ ِ ‫ َ ِ ا ﱠ‬،‫ َ?ۃ‬Wْ?َ Uُ Sْ Tِ ‫َ ْ ا‬
!َ َ ْ ُ َ َ َ ْ َ
‫ َ? ُە‬-‫ ﱠ‬M ‫ ٍک‬Xْ – َ ‰ ‡ 17‫ِإذ و‬ —ٍ Wْ?ِ § jْ {ِ yْ =˜ِ :ْ %َ \ٌ 7ُ ‫ َر‬:َ َ ‘ْ @َ
َ َ َ َ ‫َ َ َ ﱣ‬
(2)‫• َ) َ? ُ ۔‬M ُ ُ ‫ َ? ا‬m„M

1
- Sahih Muslim: 2121
2
- Sunan Al Tirmidhi: 1958
96
 47. Abu Hurairah (RA) narrated that the Prophet (‫)ﷺ‬
said: “While a man was walking on the road, he
found a thorny branch and removed it. Allah
appreciated his action by forgiving him.”

Encouraging Generosity In Essentials

َ ‫ﱠ‬ َ ‫ﱠ ﱣ‬ ‫ﱣ‬ ! َ !
:‫ ُل ا ِ َ ا ُ َ ْ ِ َو َ َ َل‬Xْ ُ ‫ َ?ۃ ا ﱠن َر‬Wْ?َ Uُ Sْ Tِ ‫َ ْ ا‬
!ََْ َْ َ َ ََ
(1)‫ َوا ﱠ ُر۔‬،6m ‫ َوا‬،‫ ا[ ُئ‬: َ Iْ َ :ْ %َ & ‫ث‬6•

48. It was narrated from Abu Hurairah (RA) that the

Messenger of Allah (‫ )ﷺ‬said:
“Three things cannot be denied to anyone: water,
pasture and fire.”

Explanation: These are essentials. If we have more water

than we need and someone else needs it, or if
we have excess pasture and someone asks
for pasture, or if we have a fire lit and
someone else needs fire to light their stove,
then we should fulfill their needs. We should
not withhold what we have, as this is a
general give and take. In another hadith of
Aisha, salt is mentioned instead of pasture.
This hadith teaches us that we should
provide others with what they need, even if
it is something as simple as salt.

Seeking Permission To Enter a Home

ََ ُ ‫ﱣ‬ ‫َﱠ‬ ‫ُ ْ َ ﱣ‬ َ
ِْ ‫ا‬ ِ ‫ل ا‬X ‫َر‬ Lُ Iْ :ِ َ :‫ ٍب َل‬1ُ ْ 7ُ ْ َ
ُ َ ‫ َذ ْن‬$ْ %ُ ْ َ Mَ •ً 6َ •َ ْ 0ُ 1ُ /َ ‫!ا‬ َœ َ ‫ﱠ‬
‫ ذ َن‬wَ ْ ‫ ِإذا ا‬:‫ ُل‬Xْ Pُ %َ َ َ ‫َو‬
َْ
(1)‫ ُˆ۔‬7ِ Dْ Eَ M

1
- Ibn Majah: 2472
97
 49. Jundub (RA) narrated that he listened to the Prophet
(‫ )ﷺ‬saying: When someone seeks permission
three times (to enter a home or meet somebody) and
receives no answer (from the household), he should
return.
Explanation: If you visit someone and they do not respond
to your knocks or calls, do not insist on
meeting them. They may be busy or
unavailable, and it is not worth making
yourself feel bad about it.
ََ ْ َœ ! َ
‫ َل‬PM ،‫ ِب‬Aَ ‫ َ\ ا‬Aِ Pْ wَ (ْ #ُ ‫ ذ َن‬wَ ْ ‫ ُ ا‬Y‫ َدۃ ا ﱠ‬Aَ ُ ِ @ْ 1ِ Iْ َ ْ َ
œ َ َ ‫ﱠ‬ ََ ُ ‫َ ُ ﱠ ﱡ َﱠ ﱣ‬
\َ Aِ Pْ wَ (ْ #ُ ‫ ِذ ُن‬wَ (ْ R & : ‫َو َ ﱠ‬ ِْ ‫ا‬ yِ ‫ا‬
ْ
( )‫ ِب۔‬Aَ ‫ا‬
2

50. Saad Bin Ubadah (RA) narrated that a man asked

permission to enter, facing the door. The Prophet
(‫ )ﷺ‬said, "Do not ask permission to enter, facing
the door."
Explanation: Houses are designed to provide privacy for
their occupants. Therefore, it is not polite to
stand in front of a house so that people
inside can be seen.

Promote Goodness
ََ ُ ‫َ ْ ُْ َ َ َ َ َ ُ ْ ُ ﱣ َﱠ ﱣ‬ ! ْ َ
ِْ ‫ا‬ ِ ‫ل ا‬X ‫ ل ر‬:‫ ٍد ل‬XI(# Sْ Tِ ‫ا‬
َ ْ ! ُ ْ ُ َ َ َ َْ ََ ‫ْ َ ﱠ‬ ‫َ َﱠ‬
3
( )‫ ِ ِ ِ ۔‬M ?ِ 7‫¡\ ا‬#ِ ‫ ن‬c Dٍ E- ‫دل‬ #َ : َ ‫و‬
51. Abi Masood (RA) narrated that the Prophet (‫)ﷺ‬
said: “Whoever guides to goodness will have the
same reward as the one who does it.”

1
- Al Mu'jam Al Awsat: 7597
2
- Al Mu'jam Al Kabir: 5393
3
- Al Mu'jam Al Awsat: 4791
98
Farming And Planting Trees
‫ﱠ‬ َ ‫ﱠ ﱣ‬ ‫ﱣ‬ َ َ َ!
#َ : َ َ ‫ ُل ا ِ َ ا ُ َ ْ ِ َو‬Xْ ُ ‫َ ْ ا ٍ َل َل َر‬
! َ ُœ َ ! َ ُ َْ ْ ُ ْ
‫ ا ْو‬Dٌ Eْ § ُ ْ #ِ \ُ c َ M ً ‫ ْ} َر ُع َز ْر‬%َ ‫س ‡ ْ? ً ا ْو‬ ?ِ •k ٍ ِ (# #ِ
ٌ َ َ َ ‫ﱠ‬ ٌ ! ْ
(1)‫۔‬b 1َ َ ِ @ِ ُ ‫ َن‬c &‫ ِإ‬b:َ ْ ;ِ Æَ ‫ِإ َ( ٌن ا ْو‬
52. Narrated Anas (RA): that the Prophet (‫ )ﷺ‬said:
"No Muslim plants a plant or sows a crop, then a
person, or a bird, or an animal eats from it, except
that it will be charity for him."
53.
Method Of Avoiding Ingratitude
ََ ‫َ ْ ! ْ ُ َْ َ َ َ َ َ َ َ ُ ْ ُ ﱣ َ ﱠ ﱣ‬
ِْ ِ ‫ا‬ ِ ‫ل ا‬X ‫ ل ر‬:‫ ل‬،‫?ۃ‬W?U STِ ‫ا‬
َ ُ َ َ ُ ! َ ُ ْ ‫ﱠ‬
Xَ Uُ ْ #َ ·‫ ُ?وا ِإ‬g ْ K &‫ َو‬، ْ m ْ #ِ \َ )َ ْ ‫ ْ ا‬#َ ·‫ ُ? ْوا ِإ‬gY‫ ا‬: َ َ ‫َو‬
! َ ‫َْ َ ﱣ‬
Xْ @ُ ‫َل ا‬ ََْ َ ْ ! َ ْ ! َ َ ََُْ
ِ ‫ ا‬b:I ِ ‫}د ُروا‬K & ‫ ُر ان‬17‫ ا‬Xeُ M ، ْ m XM
ُ َ َ
(2)‫ ْ ۔‬m ْ َ bWَ ‫ ِو‬Iَ #ُ

54. Abu Huraira (RA) reported Allah's Messenger

(‫ )ﷺ‬as saying:
Look at those who stand at a lower level than you
but don't look at those who stand at a higher level
than you, for that is better-suited that you do not
disparage Allah's favors.

Explanation: When people see others who are more

wealthy, healthy, or respected, they often
become jealous and start to think that Allah
has not blessed them as much. It is important
to be grateful for what we have. Instead of
looking at those who are better off than us,
we should look at those who are less
fortunate and be thankful for our blessings.

1
- Muslim: 4055
2
- Sahih Muslim: 2963
99
A Good Sinner
ْ ‫ َ ﱠ ا ﱣ ُ َ َ ْ َو َ ﱠ َ َ َ ُ ﱡ‬y‫ !ا ﱠن ا ﱠ ﱠ‬، َ ‫َ ْ !ا‬
ِ @‫\ ا‬c :‫ل‬ ِ ِ ٍ
1 َ ْ ُ ‫ﱠ ﱠ‬ َ ْ َ َ ْ ُ ْ َ َ ٌ َٔ َ َ َ
( )‫ن۔‬X@‫ا‬Xw ‫ن ا‬Ehِ J`a‫ ا‬DE- ‫ ئ و‬J- ‫آدم‬

55. Anas (RA) narrated that the Prophet (‫ )ﷺ‬said:

“Every son of adam sins, and the best of sinners are
the repentant.”
56.
Do Your Best, Then Trust Allah
ْ َ َ! ُ ْ َ َ َ ‫َ ُْ َْ ُ ْ ُ ! ْ ُ ﱠ َ ﱠ ُ ْ ﱡ‬
ِ @ ‫ ا‬LI:ِ :‫ ل‬،y=Îِ ‫و‬1( ‫ ?ۃ ا‬STِ ‫ۃ @ ا‬DE•ِ [‫ِ ا‬
! ‫ﱣ ! ُ !َ ﱠ‬ َ
‫ ا ْو‬،\ُ cXَ K‫ َو ا‬eَ Pِ ْ ‫ َل ا ِ ا‬Xْ ُ ‫ َر‬%َ :\ٌ 7ُ ‫ َل َر‬:‫ ُل‬Xْ Pُ %َ ،ªٍ ِ #َ
‫ُ َ ﱠ‬ َ ‫!َ ﱠ‬ ْ !
(2)‫ ْ\۔‬cXَ K ‫ َو‬eَ Pِ ْ ‫ ا‬:‫ ُ\؟ َل‬cXَ K‫ َو ا‬eَ Pُ ِ §‫ا‬

57. Mughira bin Abi Qurrah Al Sudoosi (RA) narrated

that a man said: “O Messenger of Allah! Shall I tie
it and rely (upon Allah), or leave it loose and rely
(upon Allah)?” He said: “Tie it and rely (upon
Allah).”
Explanation:Trusting in Allah does not mean that we
should sit back and do nothing. It means that
we should take action, work hard, and do our
best. However, we should also accept
whatever Allah has decreed, and accept it.

1
- Sunan Al Tirmidhi: 2499
2
- Sunan Al Tirmidhi: 2517
100
 Part 4
Manners and Habits

101
102
The prophets and messengers sent by Allah are to be an
example for mankind, their every action becomes a guide for
mankind. Therefore, they maintain the highest standards in all
aspects of life. Their worship is a model of humility and
humiliation, their dealings with others are based on
straightforwardness and purity. Their way of life is the highest
standard of exemplary behaviour and fulfilment of the rights of
all segments of society. They set the standard for good
behaviour. This is so important because the main task of the
prophet is to preach, and for preaching to be effective, the one
who is called should be positively influenced by the good
conduct and morals of the one who is calling. The toughest
hearts can be softened with love and good behaviour. The
Qur'an describes the events surrounding various prophets and
their peoples and how the prophets responded to the bad
behaviour of their peoples with dignified patience and good

‫ﷺ‬
speeches.

The life of our Prophet ( ) shows us that he was at the pinnacle

of moral conduct. This is why the Qur’an tells about him:
ُُ َٰ َ َ ‫ﱠ‬
‫ٍ َ ِ ٍْ۔‬ ‫ِإ‬

“And you are truly a man of outstanding

character” - Al-Qalam : 4

The predominant reason for moral weakness is the

contradiction between a man's words and deeds; he speaks of
103
our Prophet ( ‫ﷺ‬
high values, but his deeds are of the lowest order. In the case of
) there is no contradiction between his words

‫ﷺ‬
and his deeds. His deeds were exactly in accordance with what
he called the people to. That is why Ayesha (RA), when
replying to a person that the morals of our Prophet ( ) can
be summed up in one sentence, said that the Qur'an was
personified in him.

‫ا آن۔‬ ‫ن‬
Modesty and humility

The most prominent aspect of his nature is his humility, he is the

Prophet, and the whole of Arabian peninsula is at his feet, but
such was his humility that he used to sweep his home, bring
groceries from the market, milk the goats himself, mend his
shoes himself1. When eating he used to sit with utmost humility
and used to say that he eats like how a slave should eat.
ٔ ٔ
‫ " ا '&۔‬% #$ " ‫ا آ‬
He accepted invitations from the poor or slaves, visited the
sick, attended funerals of all regardless of the status of the
deceased, rode an ass even though it was considered the ride of
the people of low stature.2

He stopped people from rising to pay homage to him. He even

stopped when a slave girl stopped him in her work. He was
always the first to offer his salaam, even to those younger than
him.3

He sat so inconspicuously among his companions that strangers

could not recognise him. He did not like to be addressed with

1
- Musnad Ahmad Hadith no. 25662
2
- Madaarij e saalikeen 328/2
3
- Bukhaari - Reported by Anas Hadith no. 6247
104
 ‫ﷺ‬
honorific titles. When some of his companions said, "You are
our master", he said, "No, the Lord is the master". The Prophet
( ) did not like it when some people said, "You are the best
among us”. The extent of his humility is evident by the fact
that at the time of the victory of Makkah, his head was lowered

‫ﷺ‬
whenthere were ten thousand fully armed, devoted followers
around him. His simple lifestyle was the manifestation of his
humility. Once Omar (RA) visited the Prophet ( ) at his

‫ﷺ‬
home, and he found him resting on just a mat, his head on a
leather pillow. His body bore the imprints of the mat. Omar

‫ﷺ ﷺ‬
(RA) cried on seeing this, and when the Prophet ( )
inquired, Omar (RA) said that while Caesar and Khusrow were
leading a life of luxury, the Prophet ( ) of Allah (SWT) is
facing such hardships. On this the Prophet ( ) replied,
”Don‘t you prefer that they get this world and we get the
hereafter”1.

When he traveled to the Hajj, he did so on an old Kajaava on

his camel, whose cloth cost four dirhams2

‫ ۔‬:‫ درا‬0 8‫ وی ار‬67 01 23‫" رث و‬-‫ر‬ *+, ‫)( ا‬

He could have used the best cloth for the purpose, but he
always chose modesty, so much so that when he left this world
he wore only a sheet and a rough loincloth on his body3.

‫ﷺ‬
He disliked exaggerated reverence. When some of his

‫ﷺ‬
companions traveled to other places and saw that people there

‫ﷺ‬
prostrated to their chief, they asked our Prophet ( ) for
permission to prostrate before him ( ) as well, saying that
he deserved prostration more than others. Our Prophet ( )

1
- Bukhari Hadith no. 5843
2
- Ibn Majah Hadith no. 2890
3
- Bukhari, Reported by Aisha (RA), Hadith no. 5818
105
responded by saying, "If anyone was allowed to prostrate, then
the woman would be allowed to prostrate to her husband, but
prostration is only for Allah (swt)1.”

2
Allah (SWT) wishes" .
‫ﷺ‬
A companion once said, "As Allah (SWT) wishes and as you
wish", and our Prophet ( ) corrected him and said, "Only as

Prophet (
verse:
‫ﷺ‬
Some girls were singing at the wedding of an Ansari and our
) interrupted them while they were singing this

‫&۔‬A ?@ > = <+ , ;‫و‬

"And among us is the prophet who knows about

the events to come"3

On the day his son Ibrahim died, a solar eclipse occurred and

‫ﷺ‬
people started commenting on the basis of their pre-Islamic
superstitions that the eclipse occurred because of death. Our
Prophet ( ) delivered a sermon to denounce this.

‫ﷺ‬
Sometimes even the praise due to him displeased him. A
person addressed him with the title "The Best of Creation" and
the Prophet ( ) rebuked him and said that this title was
appropriate for Ibrahim (AS).4 He said on one occasion that it
is not right for anyone to claim that I am better than Younus
(AS)5.

1
- Tirmizi, Abwab Alraza’ah, Bab Maa jaa Haqq al zouj ‘alal Mara’a Hadith
no. 1159
2
- Musnad Ahmad 431/3, Hadith no. 1964
3
- Bukhari, Kitab Al Maghaazi Hadith no: 4001
4
- Muslim, reported by Anas (RA), Hadith no. 2369
5
- Bukhari, reported by Ibn Abbas, Hadith no. 3413
106
He laid out the principle that there should be no exaggeration
in his reverence like the Christians did with Jesus (AS)1
ٔ

‫ﷺ‬
‫۔‬JK‫ ری’ ا‬H, ‫ ت ا‬G‫ ا‬#$ BC‫ و‬2DE

Our Prophet ( ) not only practised humility but also urged

his followers to do the same because humility is the basis of
good behaviour and pride is the main reason for bad behaviour.
He said, "Glad tidings are for those who have acquired the
habit of humility"2.

OP‫ا‬LD MN B8LG
He said “Allah (SWT) elevates the status of the one who
adopts humility for the sake of Him3”
ٔ
‫ د; ﷲ۔‬E‫ إ‬Q &-‫ ا‬OP‫ا‬LD >‫و‬

Prophet ( ‫ﷺ‬
Since the external manifestation of humility is simplicity, the
) liked simplicity in his clothing and lifestyle. He
said “Simplicity is a part of Imaan”4
He said “Whoever leaves valuable dress out of humility to
Allah while he is able to afford it, Allah will call him in front
of the whole creation so that he can choose from whatever
dress he wishes to wear”5
Another aspect of his humility was he preferred the company
of the poor. He said “Search for me among the poor, because
your aid and sustenance is provided because of the weak
among you”6

1
- Bukhari, reported by Ibn Abbas, Hadith no: 3445
2
- Al-Targheeb wa Tarheeb 558/30
3
- Muslim, Reported by Abu Huraira, 2588
4
- Abu Dawood, Reported by Abu Umama Harithi, 4161
5
- Tirmizi, Hadith no. 2481
6
- Tirmizi, Hadith no. 1702
107
 ‫ ۔‬VW 1 U ‫ ون‬H,D ‫ن و‬L3‫ ز‬D # S;

‫ﷺ‬
Forgiveness and Condoning

This chapter is very broad with the Prophet ( ), both

his friends and his enemies benefitted by it. At the time of the
conquest of Makkah, all the people who conspired to kill him,
who persecuted him and his companions, who bad-mouthed
him, who blockaded them economically and inflicted hunger
and suffering on his tribe, who caused the marriage alliances of
his daughter to break up, were there before him at his mercy,
but he forgave them all in a single instance. He did not even try
to shame them by reminding them of what they had done. He
forgave the murderer of his beloved uncle Hamza (RA) and
Hinda, the woman who had mutilated his body, Ikrimah, the
son of his worst enemy Abu Jahal and also Abu Sufiyan, the
leader of his opponents in the Battle of Uhud and the Battle of
the Trench.

‫ﷺ‬
Anas bin Malik narrated:

‫ﷺ‬
While I was going along with Allah's Messenger ( ) who
was wearing a Najrani Burd (sheet) with a thick border, a

‫ﷺ‬
bedouin overtook the Prophet ( ) and pulled his Rida'
(sheet) forcibly. I looked at the side of the shoulder of the
Prophet ( ) and noticed that the edge of the Rida' had left a

‫ﷺ‬
mark on it because of the violence of his pull. The bedouin
said, "O Muhammad! Order for me some of Allah's property
which you have." The Prophet ( ) turned towards him,
(smiled) and ordered that he be given something1.

Usama Ibn Zaid narrated:

108
Usama bin Zaid said, "The Prophet ( ‫ﷺ‬ ) rode over a donkey
with a saddle underneath which there was a thick soft Fadakiya
velvet sheet. Usama bin Zaid was his companion rider, and he
was going to pay a visit to Sa`d bin Ubada (who was sick) at

‫ﷺ‬
the dwelling place of Bani Al-Harith bin Al-Khazraj, and this
incident happened before the battle of Badr. The Prophet
( ) passed by a gathering in which there were Muslims and
pagan idolators and Jews, and among them there was
`Abdullah bin Ubai bin Salul, and there was `Abdullah bin
Rawaha too. When a cloud of dust raised by the animal

‫ﷺ‬
covered that gathering, `Abdullah bin Ubai covered his nose
with his Rida (sheet) and said (to the Prophet), "Don't cover us
with dust." The Prophet ( ) greeted them and then stopped,
dismounted and invited them to Allah (i.e., to embrace Islam)
and also recited to them the Holy Qur'an. `Abdullah bin Ubai'
bin Salul said, "O man! There is nothing better than what you
say, if what you say is the truth. So do not trouble us in our

‫ﷺ‬
gatherings. Go back to your mount (or house,) and if anyone of
us comes to you, tell (your tales) to him." On that `Abdullah
bin Rawaha said, "(O Allah's Messenger ( )!) Come to us
and bring it(what you want to say) in our gatherings, for we

‫ﷺ‬
love that." So the Muslims, the pagans and the Jews started
quarreling till they were about to fight and clash with one
another. The Prophet ( ) kept on quietening them (till they
all became quiet). He then rode his animal, and proceeded till
he entered upon Sa`d bin 'Ubada, he said, "O Sa`d, didn't you

‫ﷺ‬
hear what Abu Habbab said? (He meant `Abdullah bin Ubai).
He said so-and-so." Sa`d bin 'Ubada said, "O Allah's
Messenger ( )! Excuse and forgive him, for by Allah, Allah
has given you what He has given you. The people of this town
decided to crown him (as their chief) and make him their king.
But when Allah prevented that with the Truth which He had
given you, it choked him, and that was what made him behave
109
in the way you saw him behaving." So the Prophet excused

‫ﷺ‬
him1.

‫ﷺ‬
A Bedouin once came to the Prophet ( ) and said to him,
"Whatever wealth you possess is neither yours nor your
father's, give me a portion of it." The Prophet ( ) went in
and got some for him and gave it to him. The Bedouins did not

‫ﷺ‬
usually have good manners. The Bedouin said, "You did not
behave well towards me, nor did you show good manners".
The Prophet ( ) went in and got what was left and gave it to
the Bedouin. He was pleased and said, "You have treated me
well and shown good manners".
ٔ

‫ﷺ‬
‫۔‬XZ6-‫& ا‬3‫ و‬X #Y‫& ا‬3

The Prophet ( ) then said to his companions, "I am like the

owner of the camel which got into mischief and ran off so that
people ran after it. The camel could not be brought under
control until the news reached its owner. The latter stopped the
people from chasing the camel, took some straw in his hand

‫ﷺ‬
and called the camel affectionately. When the camel heard its
owner calling it, it came back and the owner slowly stroked it
and brought it back. The Prophet ( ) then said, “My
behaviour with my Ummah is similar to the way the owner of a
distressed camel deals with it.2”

‫ﷺ‬
Jabir Ibn Abdullah narrated:

That he proceeded in the company of Allah's Messenger ( )

towards Najd to participate in a Ghazwa. (Holybattle) When

110
 ‫ﷺ‬
‫ﷺ‬
Allah's Messenger ( ) returned, he too returned with him.
Midday came upon them while they were in a valley having

‫ﷺ‬
many thorny trees. Allah's Messenger ( ) and the people
dismounted and dispersed to rest in the shade of the trees.

‫ﷺ ﷺ‬
Allah's Messenger ( ) rested under a tree and hung his
sword on it. We all took a nap and suddenly we heard Allah's
Messenger ( ) calling us. (We woke up) to see a bedouin
with him. The Prophet ( ) said, "This bedouin took out my
sword while I was sleeping and when I woke up, I found the

‫ﷺ‬
unsheathed sword in his hand and he challenged me saying,
'Who will save you from me?' I said thrice, 'Allah.' The Prophet

‫ﷺ‬
( ) did not punish him but sat down1.

The fact is that the whole life of Mohammad ( ) is an

example of forgiveness and pardon. He not only practiced it
but also urged his followers to do the same.

‫ﷺ‬
Abdullah Ibn Umar narrated:

“A man came to the Prophet ( ) and asked: Messenger of

Allah! how often shall I forgive a servant? He gave no reply, so
the man repeated what he had said, but he still kept silence.
When he asked a third time, he replied: Forgive him seventy
times daily2.”

There is a general belief among people that if you take revenge,

you raise your status. In view of this psychology, he said:

‫ [ا۔‬E‫ إ‬L1 = ‫و> زاد ﷲ '&ا‬

111
 “no one forgives another except that Allah
increases his honor”1

Abdullah Ibn Amr reported:

”Be merciful to others and you will receive mercy. Forgive

others and Allah will forgive you.“2

‫ ۔‬V ‫ ﷲ‬1\= ‫ وا‬1A‫وا‬

‫ﷺ‬
Equality and Justice

The Prophet ( ) always exhorted people to be just and he

was the most just.

‘Aisha (RA) narrated:

‫ﷺ‬
“The people of Quraish worried about the lady from Bani
Makhzum who had committed theft. They asked, "Who will

‫ﷺ‬
intercede for her with Allah's Messenger ( )?" Some said,

‫ﷺ‬
"No one dare to do so except Usama bin Zaid the beloved one
to Allah's Messenger ( ) ." When Usama spoke about that
to Allah's Apostle Allah's Messenger ( ) said, (to him), "Do
you try to intercede for somebody in a case connected with
Allah's Prescribed Punishments?" Then he got up and delivered
a sermon saying, "What destroyed the nations preceding you,
was that if a noble amongst them stole, they would forgive
him, and if a poor person amongst them stole, they would
inflict Allah's Legal punishment on him. By Allah, if Fatima,
the daughter of Muhammad stole, I would cut off her hand.”3

112
He made no distinction between Muslims and non-Muslims
when it came to justice. That is why even the Jews came to him
to settle their disputes.

Anas narrated:

Ar-Rabi, the daughter of An-Nadr broke the tooth of a girl, and

‫ﷺ‬
the relatives of Ar-Rabi` requested the girl's relatives to accept
the Irsh (compensation for wounds etc.) and forgive (the
offender), but they refused. So, they went to the Prophet ( )
who ordered them to bring about retaliation. Anas bin An-Nadr

‫ﷺ‬
asked, "O Allah"; Apostle! Will the tooth of Ar-Rabi` be
broken? No, by Him Who has sent you with the Truth, her

‫ﷺ‬
tooth will not be broken." The Prophet ( ) said, "O Anas!
Allah"; law ordains retaliation." Later the relatives of the girl
agreed and forgave her. The Prophet ( ) said, "There are
some of Allah's slaves who, if they take an oath by Allah, are
responded to by Allah i.e. their oath is fulfilled). Anas added,
"The people agreed and accepted the Irsh.”1

‫ﷺ‬
Noman Ibn Basheer (RA) reported:

My father took me to Allah's Messenger ( ) and said:

Allah's Messenger, bear witness that I have given such and
such gift to Nu'man from my property, whereupon he (the Holy
Prophet) said: Have you conferred upon all of your sons as you
have conferred upon Nu'man? He said: No. Thereupon he (the
Holy Prophet) said: Call someone else besides me as a witness.
And he further said: Would it, please you that they (your
children) should all behave virtuously towards you? He said:
Yes. He (the Holy Prophet) said: Then don't do that (i e. don't
give gift to one to the exclusion of others).2

113
Just as he exhorted people to treat their children equally, he
also made sure he was just among his wives.

Hisham bin Urwah narrated:

the Messenger of Allah ( ‫ﷺ‬

On the authority of his father that 'Aishah said: O my nephew,
) did not prefer one of us to the
other in respect of his division of the time of his staying with
us. It was very rare that he did not visit us any day (i.e. he
visited all of us every day). He would come near each of his
wives without having intercourse with her until he reached the
one who had her day and passed his night with her. 1

‫۔‬Xa' ; `>L% L: <] ‫' ^ إ_ ا‬% *]-

‫ﷺ‬
Al-Qassim narrated:

Aisha said that whenever the Prophet ( ) intended to go on

a journey, he drew lots among his wives (so as to take one of
them along with him).2

Despite being mindful of justice and equality, he used to

invoke Allah (SWT) in regards to natural inclination he had
towards ‘Ayesha (RA).

‫ﷺ‬
‘Ayesha (RA) narrated:

The Messenger of Allah ( ) used to divide his time equally

and said: O Allah, this is my division concerning what I

114
control, so do not blame me concerning what You control and I
do not.

Abu Dawud said: By it meant the heart.1

ٔ
‫ ا> ۔‬E‫و‬ #D # ; <c# D b;

‫ﷺ‬
He exhorted Judges to be just.

Ibn Buraidah narrated from his father that the Prophet ( )

said:

“The judges are three: Two judges that are in the Fire, and a
judge that is in Paradise. A man who judges without the truth,
and he knows that. This one is in the Fire. One who judges
while not knowing, ruining the rights of the people. So he is in
the Fire. A judge who judges with the truth, that is the one in
Paradise."2

This is why he instructed that a judgement should not be

pronounced until both the parties have been heard from.3

‫ﷺ‬
Abdullah Ibn Az Zubar narrated:

The Messenger of Allah ( ) gave the decision that the two

adversaries should be made to sit in front of the judge.4

‫ ۔‬VgK‫&ی ا‬% ‫ن‬df ‫ &ان‬% ‫ن‬d#HeK‫إن ا‬

115
If he owed anyone anything, he saw to it that the debt was

‫ﷺ‬
repaid in full, if not more than that was due.

The Prophet ( ) owed a female camel to someone. He said

‫ﷺ‬
to Bilal (RA), “Give one of the camels that arrived, similar to
the one I owe." Bilal (RA) replied, "These camels are better
than the one you owe". The Prophet ( ) replied, "Then give
one of these, that is the right way of reckoning.”1

Suwaid bin Qais narrated:

‫ﷺ‬
"Makhrafah Al-'Abdi and I brought linens from Hajar. The

‫ﷺ‬
Prophet ( ) came to us in bargain with us with some pants.
There was someone with me who weighed (the goods) to
determine the value. So the the Prophet ( ) said to the one
weighing: 'Weigh and add more.’"
2ْ َ ْ
hiِ ‫أ ْر‬Lَ ‫ِز‬

He urged the Ummah to be just collectively. He said, "The

nation that does not judge on the basis of truth and where the
weak cannot get his rights from the strong, Allah (swt) does not
make that nation respectable.3

sdA ‫ی‬L ‫ ا‬M> - r U ‫ ا‬q % ‫ و‬، gK f no; *lm %E

‫۔‬Ot t>

His concern to uphold this principle is shown in the way he

dealt with his own uncle, who was captured as a prisoner of

116
 ‫ﷺ‬
war during the battle of Badr. His ransom was decided similar

‫ﷺ‬
to that of other prisoners of war. The Prophet ( ) showed no
leniency in fixing the ransom for his uncle. Even when the
Ansar asked the Prophet ( ) for permission regarding the
ransom, he did not allow it and made him pay the ransom.1

Generosity and benevolence

Such was his benevolence that no one who came to him with a
need returned empty-handed. If he had nothing with him, he
would take out a loan and help the needy. Any amount of dinar
or dirham he carried made him restless if he did not distribute
it. When someone died, he used to say, "His debts are my
responsibility and his inheritance is for his heirs”.2

It was the result of his generosity that when he passed

awaythere was not even a little oil to light up the lamp and his
armour was mortgaged for barley. 3

‫ﷺ‬
The books of Ahadith and Seerah are full of narrations about
the Prophet ( )’s generosity.

Sahl bin Sa’d (RA) narrated:

Sahl bin Sa`d said that a woman brought a Burda (sheet) to the

‫ﷺﷺ‬
Prophet. Sahl asked the people, "Do you know what is a
Burda?" The people replied, "It is a 'Shamla', a sheet with a
fringe." That woman said, "O Allah's Messenger ( )! I have
brought it so that you may wear it." So the Prophet ( ) took

117
 ‫ﷺ‬
it because he was in need of it and wore it. A man among his
companions, seeing him wearing it, said, "O Allah's Apostle!
Please give it to me to wear." The Prophet ( ) said, "Yes."
(and gave him that sheet). When the Prophet left, the man was
blamed by his companions who said, "It was not nice on your
part to ask the Prophet for it while you know that he took it
because he was in need of it, and you also know that he (the

‫ﷺ‬
Prophet) never turns down anybody's request that he might be
asked for." That man said, "I just wanted to have its blessings
as the Prophet ( ) had put it on, so l hoped that I might be
1
shrouded in it.”

Miqdad (RA) narrated:

‫ﷺ‬
I and two of my companions were so much afflicted by hunger
that we had lost our power of seeing and hearing. We presented

‫ﷺ‬
ourselves (as guests) to the Companions of the Prophet ( ),

‫ﷺ‬
but none amongst them would entertain us. So we came to
Allah's Apostle ( ), and he took us to his residence and

‫ﷺ‬
there were three goats. Allah's Apostle ( ) said: Milk these
for us. So we milked them and every person amongst us drank
2
his share and we set aside the share of Allah's Apostle (.(

It was his generosity that he was not content to help the needy
once, but saw to it that he became their constant host.

He took it upon himself to refuse anyone who came to him

with a need. He never said “No” to such people.

Jabir (RA) narrated:

118
Never was the Prophet ( ‫ﷺ‬
which his answer was ‘no'.
) asked for a thing to be given for

‫ﱣ‬
‫۔‬E :‫{ ; ل‬3 uaz v‫و‬ ‫ ا‬x ‫ل ﷲ‬Lv‫" ر‬uv >

‫ﷺ‬
Anas 'b. Malik reported that a person requested Allah's Apostle
( ) to give him a very large flock and he gave that to him.
He came to his tribe and said:

O people, embrace Islam. By Allah, Muhammad donates so

much as if he did not fear want. 1

While he never let anyone go from him without having their

needs met, he also disliked.begging

‫ﷺ‬
Narrated Anas ibn Malik:

A man of the Ansar came to the Prophet ( ) and begged

from him.

He (the Prophet) asked: Have you nothing in your house? He

replied: Yes, a piece of cloth, a part of which we wear and a
part of which we spread (on the ground), and a wooden bowl
from which we drink water.

He said: Bring them to me. He then brought these articles to

him and he (the Prophet) took them in his hands and asked:
Who will buy these? A man said: I shall buy them for one
dirham. He said twice or thrice: Who will offer more than one
dirham? A man said: I shall buy them for two dirhams.

He gave these to him and took the two dirhams and, giving
them to the Ansari, he said: Buy food with one of them and

119
then brought it to him. The Messenger of Allah ( ‫ﷺ‬
hand it to your family, and buy an axe and bring it to me. He
) fixed a
handle on it with his own hands and said: Go, gather firewood
and sell it, and do not let me see you for a fortnight. The man
went away and gathered firewood and sold it. When he had
earned ten dirhams, he came to him and bought a garment with

‫ﷺ‬
some of them and food with the others.

The Messenger of Allah ( ) then said: This is better for you

than that begging should come as a spot on your face on the
Day of Judgment. Begging is right only for three people: one
who is in grinding poverty, one who is seriously in debt, or one
who is responsible for compensation and finds it difficult to
pay.1

‫ﷺ‬
Equality

The Prophet ( ) attached the greatest importance to

equality. In the Hajj sermon, he categorically declared that no
one is superior to another because of his race. Therefore, he
used to participate with his companions in every task. The

‫ﷺ‬
Quresh of Makkah considered it derogatoryfor their tribe to go
out of the borders of the Haram during Hajj. The Prophet
( ) abolished this distinction and made it obligatory to stay
in Arafah for Hajj.

Family and tribal sentiments were deeply rooted in Arab

society. More so when it came to marriages. A girl from a
higher tribe marrying a boy from a lower tribe was
unthinkable. Slaves were considered the lowest class in society.
Even a freed slave was not considered worthy to marry a girl

120
from a noble tribe. He broke through this notion and declared
that nobility did not depend on race, but on righteousness. 1
ٔ
‫ ۔‬$ D‫& ﷲ ا‬, V> $‫إن ا‬

He stressed about marriages in particular:

Abu Hatim Al-Muzani narrated that:

The Messenger of Allah said: "When someone whose religion

and character you are pleased with comes to you then marry
(her to) him.2

‫ ۔‬,%‫ن د‬LP D M>

‫ﷺ‬
Narrated Abu Huraira:

The Prophet ( ) said, "A woman is married for four things,

i.e., her wealth, her family status, her beauty and her religion.
So you should marry the religious woman (otherwise) you will
be a losers.3

‫۔‬M%& ‫ات ا‬qf 1} ;

He not only exhorted his followers to do this, but set it himself

as an example to others. He had his paternal cousin Zainab bint
Jahsh (RA) married to his freed slave Zaid bin Haritha (RA).4

121
And he arrangedfor several of his companions were married
into noble clans.

‫ﷺ‬
It was his conviction in equality that he never sought to make
any distinction between himself and his companions. The
Prophet ( ) with his companions carried the bricks for the
construction of the Masjid. When his companions urged him
not to lift the bricks, he replied that he had the strength to do so
and that he needed the good deeds as much as his companions.
1

Prophet ( ‫ﷺ‬
The battle of the trenches took place in the year 5 Hijri. The
) took part with his companions in digging the
trenches. There was a stubborn rock which his companions
could not overcome, and he solved this problem.2

Modesty and shyness

Before the advent of Islam, Arabs lacked modesty and shyness.

‫ﷺ‬
People bathed in open air, unclothed. They answered the call of
nature in open, mindless of people around them. People used to

‫ﷺ‬
circumambulate the Ka'ba naked. The Prophet ( ) forbade
all these indecent activities. His companions said that the
Prophet ( ) was more modest than a young maiden. He

‫ﷺ‬
took utmost care to be modest. The utterance of a virgin's
consent was considered immodest. Therefore, the Prophet
( ) instructed that if a virgin is asked to consent to marriage
and she does not object and remain silent, it is considered
consent. 3

122
 ‫۔‬X#x : P‫ر‬

When he had to answer questions from women, related to

female matters, he used to turn his face away and answer it
allusively. 1

the Prophet's (‫ﷺ‬ ‫ﷺ‬

Osman (RA), who was also a paragon of modesty, once entered
) room while the latter was lying down so
that his calves were uncovered. The Prophet ( ) sat up and
covered his body before conversing with Osman (RA). 2

‫ﷺ‬
Narrated Abu Huraira:

The Prophet ( ) said, "Faith (Belief) consists of more than

sixty branches (i.e. parts). And Haya (This term "Haya" covers
a large number of concepts which are to be taken together;
amongst them are self respect, modesty, bashfulness, and

‫ﷺ‬
scruple, etc.) is a part of faith.” 3

It was narrated from Ibn 'Abbas that the Prophet ( ) said to

Ashajj 'Ansari: ”You have two characteristics that Allah likes:
Forbearance and modesty.“4

‫ﷺ‬
Truthfulness and Integrity

The truthfulness of the prophet ( ) was proverbial. People

used to call him by the titles "truthful" and "trustworthy". Even

123
 ‫ﷺ‬
‫ﷺ‬
‫ﷺ‬
his arch-enemy Abu Jahl used to accept that the Prophet ( )
was not a liar, but he thought that the things the Prophet ( )

‫ﷺﷺ‬
said were not correct. When the Prophet ( ) wrote a letter to
the Emperor of Rome inviting him to Islam, he inquired about

‫ﷺ‬
the Prophet ( ) from Abu Sufyan, the Prophet's bitter
opponent at the time ( ). The Roman emperor asked Abu
Sufyan if the Prophet ( ) had ever told a lie before claiming
prophethood. Abu Sufyan replied: No.1

the Prophet ( ‫ﷺ‬

To sum up, even his enemies acknowledged the truthfulness of
). His integrity was such that even his
enemies deposited their valuables in his trust. Therefore, at the
time of his migration to Madinah, there were a number of such

‫ﷺ‬
deposits with him, which he entrusted to Ali (RA). 2

The Prophet ( ) exhorted people to be truthful and

trustworthy.

Ebaddah ibn Samit (may Allah be pleased with him) narrated

Allah‘s Messenger (sallahu alayhi wa salim) said: ”Guarantee
me you‘ll do six things and I guarantee you Jannah. Whenever
you speak say the truth. Fulfill your promises when you make
them. When you‘re entrusted with something, carry out that
trust. Safeguard your private parts, lower your gaze and

‫ﷺ‬
prevent your hands from harming others.”3

The Prophet ( ) attached great importance to the keeping of

promises. He adhered to the conditions laid down in the

124
Hudaibiyyah agreement. He did not break the oath even when
he saw the pathetic circumstances of some Muslims who were
oppressed. In the Battle of Badr, the Muslims were less than a
third of their opponents, so every individual mattered.
Hudhaifah bin Yaman and his father Yaman, who were
traveling, were captured by the army of the Makkans and

‫ﷺ‬
released only after they pledged not to participate in the battle
against the Makkans. Although they wanted to abandon their
pledge and fight in the battle, the Prophet ( ) did not allow
them to do so and said that they should stick to their pledge at
all costs. 1

‫ﷺ‬
Narrated Abdullah ibn AbulHamsa':

I bought something from the Prophet ( ) before he received

his Prophetic commission, and as there was something still due
to him I promised him that I would bring it to him at his place,
but I forgot. When I remembered three days later, I went to that
place and found him there. He said: You have vexed me, young
man. I have been here for three days waiting for you. 2

To sum up, his personality was an example of the best conduct.

He not only preached good behaviour, he practiced it.

125
 Good behaviour with Non-Muslims

Islam offers two foundations for relations with non-Muslim

brethren. The first is that all human beings are descended from
one father and one mother.
ُ ُ َْ ٰ ْ… َ َ ُ َ ْ َ َ ‫ٰٓ َ ﱡ َ ﱠ ُ ﱠ‬
‡ً Lْ ُ z ْ $ , َ Yَ ‫ ٍ ﱠو ا „* َو‬$‫ ذ‬Mْ >ِّ ْ $ , ‫ س ِإ‬, ‫ ا‬n• %
ُ َ ٓ َ
‫ا۔‬Lْ ;‫ َ َر‬t ِ "َ Wِ 'َ 3‫ﱠو‬

O humanity! Indeed, We created you from a male and a

female, and made you into peoples and tribes so that you may

‫ﷺ‬
get to know one another. 1

The Prophet ( ) made this clear in his various sayings. He

said “You are all from Adam”

.‫ اب‬D M> ‫ آدم و آدم‬M> V

He summed up his teachings in his sermon for the Farewell

Hajj in two words:
ٰ
‫&۔‬-‫ وا‬$ f‫& و إن ا‬-‫ وا‬V` ‫إن ا‬

Your lord is One and your father is also One. 2

126
From the idea that all mankind is descended from a single
father and a single mother comes the concept of universal
brotherhood, regardless of race, nationality, colour, or religion.

He said at another instance that all sons of Adam are brothers. 1

The second foundation is that every human being is honourable

and all human beings have the same right to the provisions of
this earth, whether on earth or in the ocean, and the pure foods
that Allah (SWT) has provided. These are not exclusive for
Muslims.
‫ﱠ‬ ْ ْ ْ ْ َ ََ
‫۔‬Xِ Žٰ ِّ 2 ‫ ا‬Mَ >ِّ ْ nُ ‹ٰ 3‫ َوا َ' ْ• ِ َو َر َز‬sِ ّ Œَ ‫ ْ ِ@? ا‬nُ ‹ٰ #َ -َ ‫ ْ< َآد َم َو‬cِ fَ ,َ >ْ ‫ ﱠ‬$ &ْ ‫َو‬

Indeed, We have dignified the children of Adam, carried them

‫ﷺ‬
on land and sea, granted them good and lawful provisions 2

The Prophet ( ) in his numerous sayings has emphasised on

the inherent respectability and honour of man. Therefore, it is
an undisputed fact in Islam that every human being, whether
Muslim or non-Muslim, is highly respected by virtue of being
human and that all human beings have equal rights to all

‫ﷺ‬
resources provided by Allah (SWT). These are the two basic
principles that form the Islamic foundation of relations between
Muslims and non-Muslims, and the Prophet ( ) has given
us examples of them through his practise.

‫ﷺ‬
Respect and Veneration

The Prophet ( ) used always to treat non-Muslims with

mutual respect and reverence. When he wrote letters to kings

127
and chiefs, he addressed them by the same titles by which their
subjects were wont to address them. For example, "The Great
Roman" to the Roman Emperor Hercules, "The Great Persian"
to the Persian Emperor Cyrus, and "The Great Abyssinian" to
Negus, King of Abyssinia. 1 The use of “Great” shows that the

‫ﷺ‬
person referred to is of honour and greatness.

Abu Jahl was a sworn enemy of the Prophet ( ) who never

lost an opportunity to bad mouth him and give him trouble. The

‫ﷺ‬
people of Makkah used to address him by the title “Abul
Hakam” for his ability to understand and solve issues among
people, hence the Prophet ( ) too used to address him as
“Abul Hakam”. 2

‫ﷺ‬
Abu Sufyan, the chief of Makkah, had not yet accepted Islam
at the time of the conquest of Makkah. When the Prophet
( ) announced a general amnesty, he said, "Whoever enters
his house, he will be safe."
ٓ
‫۔‬M>‫ ا‬L`; ‫ د " دارە‬M>

‫ﷺ‬
Although this announcement implied that the house of Abu
Sufyan was also included as a safe house, as a mark of respect
for Abu Sufyan, the Prophet ( ) separately announced,
"Whoever enters the house of Abu Sufyan, he will be safe.”
ٔ

‫ﷺ‬
‫۔‬M>‫ آ‬L`; ‫ ن‬1v •8‫ د " دار ا‬M>

The Prophet ( ) wanted to pray in the Ka'ba before he left

Makkah. The tribe of Banu Shaibah was the owner of the key

128
 ‫ﷺ‬
to the Ka'ba and Othman bin Talha Shaibi was the one who had
the key at that time. Owning the key to the Ka'ba was
considered a matter of pride and the Prophet's tribe ( )
wanted the key for themselves as they already had the duty of

‫ﷺ‬
serving the pilgrims of Makkah (Siqayah). Possession of the

‫ﷺ‬
key to the Ka'ba would raise the stature of their tribe. Ali (RA),
who was the Prophet's ( ) cousin and son-in-law, requested
that the key be given to their tribe, but when the Prophet ( )
came out of the Ka'ba, he called Othman bin Talha Shaibi to
him and returned the key to him saying, "Today is the day of
good behaviour and keeping promises.”1

‫ﷺ‬
This was an extremely generous gesture at that time in the

‫ﷺ‬
Arab culture and the Prophet ( ) gave this honour to the
person who was not a Muslim and the one who had not
permitted the Prophet ( ) to offer Salah in the Ka’ba despite

‫ﷺ‬
2
his earnest desire.

The Prophet ( ) respected the living and the dead alike.

Sahl bin Hanif (RA) and Qais bin Sa'ad (RA) were once sitting
somewhere in Qadisiyyah (Iran) when they saw a funeral

‫ﷺ‬
passing by and rose to pay respect to the deceased. They were
told that this was the funeral of a non-Muslim. They replied
that the Prophet ( ) had stood up when a funeral was
passing by. When he was told that it was the funeral of a Jew,
he replied, "Was he not a man?”3

129
Similarly, the Prophet ( ‫ﷺ‬ ) commanded respect and
reverence for elders, both Muslim and non-Muslim. 1

Conduct with non-Muslim relatives

Sympathy and good behaviour towards non-Muslim relatives is

‫ﷺ‬
emphasised in Islam. The Quran emphasises considerate
treatment of relatives in twelve different verses, and the
Prophet ( ) also said, "The reward for good behaviour
towards a relative is twofold: one of Sadaqah and another of
kindness towards relatives."2

Narrated Anas bin Malik: Allah 's Apostle said, Whoever loves
that he be granted more wealth and that his lease of life be
prolonged then he should keep good relations with his Kith and

‫ﷺ‬
kin. 3

The Prophet ( ) said, "Benevolence towards relatives is not

when good behaviour is reciprocated with good behaviour,
benevolence towards relatives is when bad behaviour is
reciprocated with good behaviour."4

‫ﷺ‬
Relationship is the basis of good behaviour with relatives, not

‫ﷺ‬
religion. The Prophet ( ) commanded good behaviour with
relatives whether they are Muslims or not. Asma bint Abi Bakr
(RA), the Prophet's sister-in-law ( ), asked him if she could

130
 ‫ﷺ‬
give her non-Muslim mother a gift when she visited her. The

‫ﷺ‬
Prophet ( ) then ordered her to be kind to her mother. 1

There were a number of companions of the Prophet ( ) who

had a parent who was a polytheist. Abu Bakr's (RA) father
Quhafa did not accept Islam until the conquest of Makkah, but

‫ﷺ‬ ‫ﷺ‬
Abu Bakr continued to be good to him. Abu Huraira's (RA)
mother had not accepted Islam and used to insult the Prophet
( ), but the Prophet ( ) ordered him to be good to her.2
Similar was the case with the mother of Sa'd bin Abi Waqas,
but he kept good company with her. There were quite a number
of Ansari companions who supported their non-Muslim
relatives financially. When they invited these relatives to Islam
and they did not accept Islam, these companions stopped their
financial help. The Qur'an did not approve of such action.3

You are not responsible for people‘s guidance ˹O Prophet˺—it

is Allah Who guides whoever He wills.4

‫ﷺ‬
‫ =“ ء۔‬M> ‫&ی‬n• ‫ ﷲ‬MV ‫ و‬:‫&ا‬: V ‘a

Abu Talib did not accept Islam, but the Prophet ( )

continued to help him, even taking responsibility of Ali (RA).
He also convinced Abbas (RA) to take responsibility for
another son of Abu Talib, Aqeel (RA). Almost all the
inhabitants of Makkah were his relatives and he took good care

131
of them, as we will see later. When there was a severe drought
in Makkah, he spent a large part of his wealth to help his
people through the drought.

Non-Muslim Neighbours

There are two categories of people with whom we have close

relationship: kith and kin and neighbours. The Qur’an mentions
two types of neighbours: neighbour who is related to us and
ُ ْ ْ
stranger neighbour 1”ِ ,•ُ K‫ َ• ِرا‬K‫ا‬. Some commentators of the

‫ﷺ‬
Qur’an have considered this term to mean non-Muslim
neighbours. 2 The Qur’an commands good behaviour with both
the neighbours. The Prophet ( ) has explicitly commanded
us to be good with our neighbours.

‫ﷺ‬
Narrated Abu Shuraih:

‫ﷺ‬
The Prophet ( ) said, "By Allah, he does not believe! By
Allah, he does not believe! By Allah, he does not believe!" It
was said, "Who is that, O Allah's Messenger ( )?" He said,
"That person whose neighbor does not feel safe from his
evil."3
A neighbour is the one whose house is near one's house, there
is no difference between Muslim and non-Muslim neighbours.
The impact of his teachings was so great that his companions
took special care of their neighbours.
A goat was slaughtered in the house of Abdullah bin Omar
(RA). When he went home, he inquired whether some of the

132
the Prophet (
neighbours. 1
‫ﷺ‬
meat was shared with his Jewish neighbour. Then he said that
) always exhorted us to be good to our

There is a third category of neighbour who is temporary, like a

stranger travelling with us on a plane or train. Such a neighbour
ْ ْ
is referred to in the Quran as ”ِ ,•َ K fِ ”ِ -ِ H
‫ا ﱠ‬, and Muslims are
commanded to deal well with such neighbours. Again, there is
no distinction between a Muslim and a non-Muslim.

Sharing in times of joy and sorrow

To maintain good relations with others, one must be with

people in times of joy and sorrow. The Prophet ( ‫ﷺ‬ ) paid

‫ﷺ‬ ‫ﷺ‬
special attention to this aspect. He visited his non-Muslim
acquaintances when they were ill. A Jewish boy who served
the Prophet ( ) became ill. The Prophet ( ) visited him.
He also attended the last rites of the deceased among the non-
Muslims. He accompanied the funeral of Abu Talib and stood
at his place of burial.2 Similarly, he asked Ali (RA) to perform
the last rites of his father Abu Talib although he was not a
Muslim. 3 Based on his teachings, his companions used to
attend the last rites of their non-Muslim relatives.

specific case in which the Prophet ( ‫ﷺ‬

Condolences are also allowed, although we do not find any
) offered condolences,
but based on his teachings on how to treat non-Muslims well,

133
the interpreters of Islamic Sharia have encouraged the practice

‫ﷺ‬
of offering condolences to non-Muslims.

reported that the Messenger of Allah ( ‫ﷺ‬

Thauban, the freed slave of the Messenger of Allah (
) said:
),

The one who visits the sick will remain in the fruit garden of
Paradise until he returns. 1

‫ﷺ‬
This commandment makes no distinction between a Muslim
and a non-Muslim, the commandment to visit the sick applies
to all the sick. Similarly, the Prophet ( ) exhorted us to
comfort the afflicted.

Abdullah transmitted this:

The Prophet said, "Whoever comforts a sufferer receives the

same reward as him."2

This commandment applies to all. Comforting and condolences

apply to all, whether Muslims or non-Muslims.

‫ﷺ‬
Keeping one’s word

The commandments given by the Prophet ( ) regarding

morality are universal in nature and include both Muslims and
non-Muslims. For example, one of the most important
commandments of Shariah is the fulfilment of promises. Just as
it is obligatory to fulfil a promise made to a Muslim and not
doing so is a sin, the same applies to a promise made to a non-
Muslim. Fulfilling a promise is obligatory and we find clear

134
examples of this in the life of the Prophet (‫ﷺ‬ ). He kept his
promises even on occasions where this is not generally
practised, and in some cases keeping promises was even
harmful to the cause of Muslims. Here it is appropriate to give
two examples: The number of Muslims who participated in the
battle of Badr was only three hundred and thirteen and the
army of the pagans from Makkah consisted of one thousand
fighters. Every single person was important for the Muslims in
this battle. Hudhaifah bin Yaman and his father Husail were
traveling behind the ranks of the enemy to participate in the
battle on the side of the Muslims. The pagans detained them

‫ﷺ‬
and did not let them go until they took an oath from them that

‫ﷺ‬
they would not participate in the battle. They came to the
Prophet ( ) with the desire to be allowed to participate in
the battle, but the Prophet ( ) did not want them to break
their oath, so he did not allow them to fight. 1

The second example is the treaty of Hudaibiyyah. One of the

points of the Treaty of Hudaibiyyah was that the Muslims
would send back from Makkah any person who would flee to

‫ﷺ‬
Medina after accepting Islam. While the terms of the treaty
were still being worked out, Abu Jundal (RA) came there

‫ﷺ‬
bound in chains and begged the Prophet ( ) to take him to
Medina. His pitiful condition caused distress to the Muslims.

‫ﷺ‬
The Prophet ( ) tried his best to convince Suhail bin 'Amr
to let Abu Jundal go, but he did not relent. So the Prophet
( ) told Abu Jundal (RA) to return and wait until Allah
(SWT) opened a way for him.

Entertaining guests

sharing food with each other. The Prophet ( ‫ﷺ‬

Good relations in a social structure manifest themselves in
) used to invite

135
non-Muslims to dinner. When he was appointed Prophet, he
invited his tribe Banu Hashim to a banquet, which is said to
have been attended by about thirty people. After the meal, he

‫ﷺ‬
presented the teachings of Islam to them.

The Prophet ( ) performed Umrah Al-Qadha in the 7th year

of Hijri, he married Maimunah (RA) at that time. He invited

‫ﷺ‬
the people of Makkah to his Valima, but they did not come.

In this way, the Prophet ( ) encouraged hospitality and

taught the virtues of respecting guests, again without
distinguishing between Muslims and non-Muslims.

who visited him. The Prophet ( ‫ﷺ‬

He used to arrange banquets for the tribal chiefs and emissaries
) instructed his companions
to arrange good lodging for the prisoners of war captured
during the Battle of Badr, even though they were the
oppressors. The companions, who used to eat mediocre food

‫ﷺ‬
themselves, provided good food for their prisoners of war.1

The Prophet ( ) used to accept invitations from non-

Muslims. In one such case, a Jewish woman invited him to
dinner and prepared for him a fillet from the forefoot of a lamb
(which was his favourite food) laced with poison, from which
he suffered until his passing away. 2

‫ﷺ‬
Salaam

The Prophet ( ) gave us a salutation that we use, when we

meet others

136
 ُ َُ ُ َ ُ َ َ
˜ُ D ™ َ fَ ‫ِ َو‬Q‫ ا‬0#َ -ْ ‫م َ ْ—ﻜ َو َر‬b 6‫ا‬

"Peace be upon you and Allah's mercy and blessings". Salaam

(peace) means being protected from any affliction, sins,
diseases, disobedience to Allah (SWT), etc. Mercy includes all
the favours of Allah (SWT), wealth, children, salvation in the
hereafter, etc. Blessing means the continuous growth and
permanence of all the favours received. In summary, this is a
dua and this dua is permissible for both a Muslim and a non-
Muslim. So it is permissible to say salaam to a non-Muslim.
The father of Ibrahim (AS) was not a Muslim, but we know
from the Qur'an that Ibrahim (AS) used to say Salaam to his
father:
َ َْ َ َ َ َ
‫۔‬Bْ 8ِّ‫ ُ َ َر‬1ِ \tvْ vَ َ ْ َ ‫ ٌم‬bvَ ‫ َل‬3

The Prophet ( ‫ﷺ‬ ) said Salaam to a group that included

Muslims, Pagans and Jews. 1 When a group is addressed and
the speaker does not explicitly address a subgroup, then the
talk is meant for the whole group.

The Jews of Madinah used to mischievously twist the words of

‫ﷺ‬
Salaam and say "Assam Alaikum" so that one could think they
were saying Salaam, but what this phrase meant was "May
death come to you", which is why the Prophet ( ) forbade
people from saying Salaam to them and ordered that when they
say "Assaam alaikum", one should reply to them with "Wa
alaikum", which means "May this happen to you". This
prohibition only applies to the Jews who used to twist the
words of Salaam. It is not forbidden to say Salaam or to return
Salaam to non-Muslims in general.

137
 ‫ﷺ‬
Exchanging of gifts

The Prophet ( ) said, “Give presents to one another for it

would increase mutual leave and keeps ill-will away” 1. He
didn’t discriminate between Muslims and non-Muslims in this
regard and encouraged exchange of gifts in general.

Abdullah Ibn Umar narrated:

‫ﷺ‬
Umar bin Al-Khattab saw a silken dress (cloak) being

‫ﷺ‬
sold at the gate of the Mosque and said, "O Allah's Apostle
( )! Would that you buy it and wear it on Fridays and when
the delegates come to you!" Allah's Apostle ( ) said, "This

‫ﷺ‬
is worn by the one who will have no share in the Hereafter."
Later on some silk dresses were brought and Allah's Apostle

‫ﷺ‬
( ) sent one of them to Umar. Umar said, "How do you give
me this to wear while you said what you said about the dress of
Utarid?" Allah's Apostle ( ) said, "I have not given it to you
to wear." So, Umar gave it to a mushrik brother of his in
Makkah. 2

‫ﷺ‬
The people of Makkah relentlessly persecuted the
Muslims, but when there was a severe drought in Makkah that
forced people to eat dead animals, the Prophet ( ) donated
five hundred dinars to the people of Makkah even when the
people of Madinah themselves were stricken with poverty.
Twenty dinars was worth 87.5 grams of gold, we can imagine
that five hundred dinars was a huge sum. He sent his donation
to the chiefs Abu Sufyan and Safwan Ibn Umayyah, whhad led
the persecution of the Muslims. 3

138
Prophet (‫ﷺ‬ ) for financial help. The Prophet (‫ﷺ‬
Once a singer from Makkah came to Madinah and asked the
) not only
helped her, but also let his other family members help her, even
though she was not a Muslim and sang songs, which is disliked

‫ﷺ‬
in Islam. 1

The Prophet ( ) preached mercy and good behaviour. He

said, "Be merciful on earth, and you will be shown mercy from
Him who is in the heavens." This obviously includes Muslims,
non-Muslims, and even animals. He also said, "There is a
reward for serving every animate (living) being." There is
another teaching that says, "A reward in the form of Sadaqah is
given to the one who plants a tree and an animal or a human
eats from it. And in comparison, he said, "Allah will not be

‫ﷺ‬
merciful to those who are not merciful to man."2

Just as he presented gifts to the non-Muslims, the Prophet ( )

accepted gifts from them. He accepted the gifts of the Roman
Emperor Hercules, including fine cloth and dried ginger. He also
shared some of these gifts with his companions. 3

‫ﷺ‬
Another chief Ukaid Raduma sent some gifts to the Prophet
( ) including clothes and other things, and he accepted
these gifts and shared them with his companions. 4

Prophet (‫ﷺ‬
There is a narration from Ali (RA) that mentions that the
) received gifts from the Shah of Iran. 1

139
 ‫ﷺ‬
Honour for life and wealth

The Prophet ( ) gave the life and wealth of a non-Muslim

the same honour as that of a Muslim. He laid down the
principle that their blood is like ours and their wealth is like
ours. 2
ٔ ٔ ٓ
‫ ۔‬, ‫ا‬L> ` ‫ا‬L>‫ و ا‬,W >&$ n› >‫د‬

He also said, “Whoever killed a person having a treaty with the

Muslims, shall not smell the smell of Paradise though its smell
is perceived from a distance of forty years.”

M> &YL% `•ž‫ و إن ر‬،0,•K‫ ا‬0•W‫ ح را‬% ‫&ا‬œ > "t3 M>
ٔ
‫ن ً> ۔‬d 8‫ۃ ار‬sd6>

‫ﷺ‬
When a Muslim killed a non-Muslim during the reign of the

‫ﷺ‬
Prophet ( ), he received the death penalty as punishment. 3

Following the example of the Prophet ( ), his companions

Omar (RA) and Ali (RA) imposed similar punishments during
their time of khilafah. 4

blood money. The Prophet ( ‫ﷺ‬

A murderer has two options for his crime: qisas or paying
) set the same amount as
blood money for a non-Muslim as for a Muslim.

140
‫ﷺ‬
It is narrated from Abdullah bin Omar (RA) that the Prophet
( ) set the same amount as blood money for a non-Muslim

‫ﷺ‬
as for a Muslim. 1

Similarly, the Prophet ( ) assigned the same status for the

wealth of a non-Muslim as a Muslim.
ٔ ٔ ٔ ٔ ٔ
q ‫ او ا‬t3 G ‫ق‬L; 1 ‫ او‬H t ‫&ا او ا‬œ > } M>
ٔ
‫۔‬0> ‫م ا‬L% £ •) ; ،‘1 ” G sd\¢ uaz ,>

Be warned that whoever oppresses a Mu’ahid (one who is

under protection of a peace treaty), or usurped his rights, or
took it without his permission, then I will be a party against
him on the Judgement day. 2

Even in times of war, he made sure that once the enemy laid
down their weapons, they were not harmed. During the

‫ﷺ‬
conquest of Khaybar, some Muslim soldiers slaughtered the
Jews' animals and ate fruits from their trees. When the Prophet
( ) learned about this, he expressed his displeasure and told
his soldiers that this was not allowed. 3

A well "Bier Roma", which served as a source of drinking

water, was owned by Jews. There was a Jew who prevented

‫ﷺ‬
Muslims from taking water from this well. Although he could
have taken over the well for the common good, instead the
Prophet ( ) asked his wealthy friend Othman (RA) to buy

141
the well. He then bought half of the well for twelve thousand
dirhams and donated it to the public. 1

‫ﷺ‬
Business Relations

The Prophet ( ) made no distinction between Muslims and

non-Muslims when doing business. Abu Sufyan and Jubair bin
Mu'tim had not accepted Islam, yet he invested in their
business and became their partner. The Muslims of Madinah
did most of their business with Jews, especially in the market

‫ﷺ‬
of Banu Qaynqah.

The Prophet ( ) also traded with non-Muslims. At the time

of his death, his armour was pawned to a Jew, which he had
used to buy 3 Sa'ah of barley from him. 2

Similarly, he also employed non-Muslims. When it was time to

move from Makkah to Madinah, he needed a trustworthy
person to guide him through the desert. Such a person was
known as "Daleel," the one who shows the way. He chose a

‫ﷺ‬
non-Muslim for this extremely important and critical task. 3

In summary, the Prophet ( ) and his companions had every

type of business relations with non-Muslims.

‫ﷺ‬
Justice and equity

Among the teachings of the Prophet ( ), one of the basic

teachings is the establishment of justice and here also there was

142
 ‫ﷺ‬
no difference between a Muslim and a non-Muslim. A

‫ﷺ‬ ‫ﷺ‬
companion of the Prophet ( ), Ibn Abi Hadrad Al-Aslami,
owed a 4 dirhams to a Jew. The creditor complained to the

‫ﷺ‬
Prophet ( ). The Prophet ( ) asked Ibn Abi Hadrad to
pay his debt. He said that he was unable to do so. The Prophet
( ) asked him a second time, to which Ibn Abi Hadrad
replied, "I do not have the means to pay the debt. You will send

‫ﷺ‬
me to Khayber with an order and I am sure that you will give

‫ﷺ‬
me something after returning from this order. From this I will
pay the debt". The Prophet ( ) ordered for the third time to
give the creditor what is due to him. When the Prophet ( )
ordered something three times, there was no other option left
for the companions. Ibn Abi Hadrad used to wear a head
covering and a loincloth. He used the fabric of the head
covering as a loincloth and sold the loincloth for four dirhams
and repaid the debt. 1

He applied this principle of justice not only to his followers,

but also to himself. If he owed someone something, he allowed

‫ﷺﷺ‬
him to claim it, and he even tolerated harsh words against him
in the process. There was a Jew named Zaid bin Sa'na to whom
the Prophet ( ) owed something. One day he started to ask
the Prophet ( ) quite aggressively to repay his debt by
tugging at his robe and speaking harshly. He said, "O
Muhammad! Will you not repay me what is rightfully mine?

‫ﷺ‬
Your tribe, the Banu Abdul Mutallib, are all like that, they
always delay things". Omar (RA) stood up and wanted to push
him away. The Prophet ( ) forbade him from doing so and
said, "Omar, both I and this person would have expected a
better action from you. You could have told me to do my duty

143
better and you could have told him to ask better. So now
reimburse him what is due to him and give him an additional
twenty sa'ah of dates as compensation for intimidating him.”
1
This answer made such an impression on Zaid bin Sa'na that
he immediately embraced Islam.

‫ﷺ‬
Religious affairs

The Prophet ( ) paid attention to tolerance not only in

social matters but also in religious matters of non-Muslims. He
did not try to impose Islam on them without their consent.
Therefore, he told the people of Makkah that they were free not
to accept Islam, but they should not prevent Muslims from
preaching their religion and allow people of all religions to
observe their rituals. The Qur’an refers to this as: 2
ُ َُ
‫۔‬Mِ %ْ ‫ ْ َو ِ_ َ? ِد‬V,ُ %ْ ‫ ْ ِد‬V

When the Prophet ( ‫ﷺ‬ ) migrated to Madinah, one of his most

important tasks was to get all the tribes of Madinah - Muslims,
Jews and some pagan tribes - to sign a peace treaty. The peace
treaty contained two important points: one was the common
defence and the other was maintaining the identity of each
group and the granting of freedom to practise their religion.
The treaty was worded as follows:

"The Jews are a community with the believers,

if they are attacked, the believers will help them.
The mutual relations between the believers and
the Jews will be based on virtue, they will wish

144
 each other well and be useful to each other. The
allies of the Jews will also be partners in this
treaty. He who is wronged must be helped.” 1

‫ﷺ‬
Similarly, when a delegation of the Christians from Najran
visited the Prophet ( ), he concluded a treaty with them, the
text of which is as follows:

‫ﷺ‬
“The people of Najran are under the protection
of God and under the promise of Prophet
Mohammad ( ) to protect the life, wealth,
faith, and land of all those present and absent, as
well as their clans and followers. They do not
need to change their customs, their rights remain
untouched, and everything they have, big or
small, is theirs.” 2

His broadmindedness on religious affairs is evident from the

fact that he allowed the same delegation to pray in his masjid
facing towards east and forbade his companions from stopping
them from praying. 3

Similarly, he was very considerate of the religious figures of

other religions and made sure that nothing was said or done to
them that might offend their followers.

‫ﷺ‬
An incident that happened in Madinah illustrates this:

While Allah's Messenger ( ) was sitting, a Jew came and

said, "O Abul Qasim! One of your companions has slapped me

145
on my face." The Prophet ( ‫ﷺ‬ ‫ﷺ‬
) asked who that was. He
replied that he was one of the Ansar. The Prophet ( ) sent
for him, and on his arrival, he asked him whether he had beaten
the Jew. He (replied in the affirmative and) said, "I heard him
taking an oath in the market saying, 'By Him Who gave Moses
superiority over all the human beings.' I said, 'O wicked man!

‫ﷺ‬
(Has Allah given Moses superiority) even over Muhammad I
became furious and slapped him over his face." The Prophet
( ) said, "Do not give a prophet superiority over another,
for on the Day of Resurrection all the people will fall
unconscious and I will be the first to emerge from the earth,
and will see Moses standing and holding one of the legs of the
Throne. I will not know whether Moses has fallen unconscious
or the first unconsciousness was sufficient for him.” 1

Here, he wisely described a virtue of Moosa (AS) to prevent a

situation where comparison between prophets would have led
to disrespect, thus hurting the feelings of his followers.

‫ﷺ‬
Pardoning and Tolerance

The most outstanding characteristic of the Prophet ( ) was

forbearance and tolerance. Not only was he tolerant of his
friends and forgiving of their unintentional faults, he even
forgave his worst enemies and the people who oppressed him.
A few incidents from his life may be mentioned here:

There was a severe famine in Makkah, people were forced to

eat carcasses. These were the same people who imposed a four-
year blockade on the Muslims in Makkah. This blockade was
so severe that they did not allow the Muslims to get even a
single grain. But when the same people begged him, "O

146
Mohammad! You have come to command people to maintain
good relations with their relatives, and your people are being
destroyed, so invoke Allah," he supplicated to Allah and it
rained abundantly. 1

The inhabitants of Makkah used to get their supplies from

Najd. When the chief of Najd, Thumama bin Uthaal accepted

‫ﷺ‬ ‫ﷺ‬
Islam, he blocked the supplies to Makkah and declared that he
would not allow even a single grain to be delivered to Makkah
unless the Prophet ( ) allowed it. The Prophet ( )
stopped him from doing so. 2

‫ﷺ‬
During the Treaty of Hudaybiyah, a group of seventy to eighty

‫ﷺ‬
people came from behind the hill called "Tan'eem" to attack the
Muslims while the Prophet ( ) was praying Fajr with them,
but all the attackers were captured. The Prophet ( ) released

‫ﷺﷺ‬
them all without punishing them or asking for ransom for them. 3

Abu Jahl was the worst enemy of the Prophet ( ), his son
Ikramah (RA) inherited the enmity for the Prophet ( ).

‫ﷺ‬
After the conquest of Makkah, he fled to Yemen. His wife,
Umm Hakim bin Haris, the niece of Abu Jahl, embraced Islam
and asked the Prophet ( ) to forgive her husband, and he

‫ﷺ ﷺ‬
forgave him. She went to Yemen and told her husband what

‫ﷺ‬
had happened. Ikramah (RA) wondered how the Prophet
( ) had forgiven one of his worst enemies. He came to the
Prophet ( ) and the Prophet ( ) stood up to greet him

147
 ‫ﷺ‬
and embraced him. He then accepted Islam and remained in the

‫ﷺ‬
service of the Prophet ( ).1

Habbar bin Aswad attacked the Prophet's ( ) daughter,

‫ﷺ ﷺ‬
Zainab, and caused her to miscarry when she emigrated to
Madinah. A few days after the conquest of Makkah, he
suddenly appeared before the Prophet ( ) one day, regretted
his actions and recited the Kalima. The Prophet ( ) forgave
him and did not punish him for what he had done to his
daughter. 2

‫ﷺ‬
Wahshi bin Hazb had martyred Hamza (RA) in the battle of

‫ﷺ‬
Uhud. The Prophet ( ) was greatly saddened by the
martyrdom of his uncle. Wahshi, later embraced Islam. The
Prophet ( ) forgave him but told him not to come face to
face because it would remind him of his uncle's martyrdom. 3

One of the worst enemies of Islam was Safwan bin Umayyah,

‫ﷺ‬
who was one of the chiefs of Makkah. He was fleeing to

‫ﷺ‬
Yemen during the conquest of Makkah when Umair bin Wahab
asked the Prophet ( ) to spare Safwan bin Umayyah. The

‫ﷺ‬
Prophet ( ) not only accepted his request but also gave him

‫ﷺ‬
his head covering as a symbolic gesture. Umair took Safwan
with him. When Safwan returned, he asked the Prophet ( ),

‫ﷺ‬
"Is it true that you pardoned me?" The Prophet ( ) replied,
"Yes." He said, "But give me two months before I accept
Islam". The Prophet ( ) said, "You have four months”.4

148
Utba was one of the chiefs of Makkah, who was a staunch
enemy of Islam. His daughter Hindah inherited the enmity of
Islam. She mutilated the body of Hamza (RA) and tore his liver

‫ﷺ‬
and chewed it during the Battle of Uhud. She was relentless in
her enmity until the conquest of Makkah. At the time of the

‫ﷺ‬
conquest of Makkah, she came to the Prophet ( ) with her
face hidden and accepted Islam. Again, she asked the Prophet

‫ﷺ‬
( ) some unsavoury questions. He pardoned her too. 1

‫ﷺ‬
On one of his journeys, the prophet ( ) hung his sword on a

‫ﷺ‬
tree and lay down to rest. A man came and took the sword in
his hand and asked the Prophet ( ) "Who will save you

‫ﷺ‬
from me?" The Prophet ( ) opened his eyes and said,
"Allah." The man began to tremble when he heard this, and the

‫ﷺ‬
sword fell from his hand. The Prophet ( ) picked up the
sword and asked him, "Who will save you from me now?" He
begged the Prophet ( ) for mercy and he forgave him.2

There was a group of hypocrites in Madinah who claimed to be

Muslims, but they were not really Muslims. They conspired
against the Muslims, sometimes in collusion with the pagans of
Makkah and sometimes with the Jews. Abdullah bin Ubay was
the leader of this group. On one trip, he fomented a conflict

‫ﷺ‬
between Muhajireen and Ansar by saying, "As soon as we
reach Madinah, these honourable people will throw the
wretched out of Madinah," alluding to the Prophet ( ) and
his companions who emigrated from Makkah. His son was a
sincere Muslim who disapproved of his father's words. Then,

149
‫ﷺ‬ ‫ﷺ‬
when they reached Madinah, the son blocked his father's way
and told him that he could not enter Madinah until the Prophet
( ) allowed him to do so. When the Prophet ( ) learned

‫ﷺ‬
1
this, he ordered the son to let his father in.

When Abdullah bin Ubay died, the Prophet ( ), at the

request of his son, gave his shirt as a shroud for Abdullah bin
Ubay, even though he was not a Muslim. 2

A Jewish woman invited him to dinner and cooked his

favourite dish, the forefeet of a lamb, and laced it with poison.
The moment he put a bite in his mouth, he realised he was
poisoned, and the effect lasted until his passing away. When he
asked her why she had done that, she said, "I thought that if
you are a true prophet, Allah (SWT) will inform you of my

‫ﷺ‬
deed and you will be saved, and if you are a false prophet,
people will be ridden by falsehood." Although the Prophet
( ) pardoned her,since a companion of his died due to her
poisoning, she was sentenced to death in retaliation because
retaliation is decided by the heirs of the victim and a third party
cannot pardon the murderer. 3

‫ﷺ‬
Umair bin Wahb, encouraged by Safwan bin Umayyah, came
‫ﷺ‬
‫ﷺ‬
to Madinah with the intention of killing the Prophet ( ). He
came to the Prophet ( ) with his sword hung around his

‫ﷺ‬
neck, apparently out of veneration. When the Prophet ( )
asked him the reason for his visit, he tried to mislead him by
giving another reason. Then the Prophet ( ) exposed the

150
true intention of Umair bin Wahb by asking him about his

‫ﷺ‬
secret meeting with Safwan bin Umayyah. He had no choice
but to admit what he had come for. At that moment, the
Prophet ( ) pardoned him even though Umair bin Wahb
was under his control. 1

‫ﷺ‬
Suhail bin ‘Amr was captured during the battle of Badr. He
was a good orator and he used to speak against Islam and the
Prophet ( ). When it was time to free him, Omar (RA)

‫ﷺ‬
suggested that two his front teeth be extracted so that he would
lose his oratory skill and would no longer be able to speak
against the Prophet ( ) to which he replied, “I will not
mutilate him, lest Allah (SWT) decides to mutilate me in
return, although I am a prophet. 2

A whole book could be written about his pardon and tolerance,

but his declaration of a general amnesty during the conquest of
Makkah deserves special mention. If we think about the
behaviour of the people of Makkah, they used all kinds of
methods to persecute him and his companions: Muslims were
killed by them, they left them on red-hot coals, dragged them

‫ﷺ‬
through hot sand, suffocated them in smoke, whipped them,
starved the whole tribe of Banu Hashem by blocking them, and
the Prophet ( ) himself was tormented by them so much:
They declared him insane and a sorcerer, they threw garbage at
him, they stoned him, got his daughters divorced, his daughter
was attacked resulting in a miscarriage, they tried to hang him
right in front of the Ka'ba, they conspired to kill him, they
made him leave Makkah and emigrate to Madinah, they

151
imposed constant wars on him, his beloved uncle was
mutilated, he lost his teeth and shed his blood. They tried to
harm him in every possible way.

On the day of the conquest of Makkah, all his tormentors were

subdued, he had an army of ten thousand die-hard followers
waiting for his command. But he did not even give his
tormentors an angry look, he did not even mention their
shameless acts of oppression, he just asked them, "What do

‫ﷺ‬
you expect from me today?" To which they replied, "You are
an honourable brother and the kin of an honourable brother."
Thereupon, the Prophet ( ) said to them, "Today, I will tell
you the same thing that Yousuf (AS) told his brothers

‫م۔‬L ‫ ا‬V ”%s¤DE ‫ ء‬2 ‫ ا‬t ‫ا‬

“There is no reproach for you on this day” . By reminding them

of Yousuf (AS), he subtly hinted that although your enmity had
killed the instinct of brotherhood in you, but you were brothers
to me before and are now. Do we see any such instance
throughout the history of mankind a conquerer behaving with
the conquered in such a way?

Being merciful during Jihad

The common perception is that Islam calls for fighting infidels,

but this is not correct. Jihad means to strive, so jihad is waged
by speech, by writing, by wealth, and as a last resort, by the
sword. Jihad with the sword is not against the infidels, but
against the oppressors. So when a group of Muslims commit

‫ﷺ‬
acts of oppression, there is a jihad against them. There is an
example from the time of the Sahaba (companions of the
Prophet ( )) when Muslims waged jihad against Muslims
because a group was considered to be oppressors. The principle
laid down in the Qur’an is as follows:
152
 َ ‫ ُ& ْوا إ ﱠن ا ﱣ‬tَ ْ 7َ Eَ‫ ْ َو‬Vُ َ Lْ ُ D َ %ُ Mَ %ْ q ‫ ْ " ا ﱣ ا ﱠ‬Žvَ ?ْ @ ‫ا‬Lْ ُ D 3َ ‫َو‬
ِ ِ ِ ِ ِ ِ ِ ِ
َ ْ َ ْ ُْ ‫َ ُ ﱡ‬
‫۔‬M%&ِ t N‫ ِ•” ا‬%E
Fight in the way of Allah those who fight
against you, but do not aggress. Allah does not
love the aggressors. 1

So it is allowed to fight those who are ready to wage war on

‫ﷺ‬
Muslims, but there is a proper code of conduct defined in Islam
and it is obligatory to follow this code of conduct. The Prophet
( ) commanded:
ًَ َ َ Eَ ‫ َو‬bً 1ْ G Eَ ‫ َ; ً— َو‬¥ً —ْ zَ ‫ا‬L ُ tُ ْ Dَ Eَ ‫َو‬
‫ ْا> َ أة‬E‫ا َو‬sdً \ِ x ِ ِ
“Do not kill a decrepit old man, or a young
infant, or a child, or a woman” 2

On one occasion, he instructed Khalid bin Waleed (RA), the

commander of the Muslim army:
َ ًَ َ َ
1—ً 6ِ َ E‫ ْا> َ أة َو‬M‫ ﱠ‬tُ ْ §َ E

“Do not kill a woman or a hired labourer” 3

On another occasion he said:

ٔ
‫۔‬O>‫ا‬LH ‫ ب ا‬g¨‫ا ا‬L t D E

“Do not kill the people of the places of worship

of non-muslims” 1

153
In other words, religious priests of other religions were off-
limits during war. He also forbade attacking the wounded,
pursuing the one fleeing from the battlefield, killing the
prisoners of war and attacking the one who locked himself in
his house.

“Do not attack the wounded, do not pursue the one fleeing the
battlefield, do not kill a prisoner of war, and do not attack the

‫ﷺ‬
one who locked himself in his house, all of them are secure” 2

The Prophet ( ) forbade punishment with fire. He said,

ٔ
‫ ر۔‬, ‫ رب ا‬E‫ ر إ‬, f ‫ب‬q = ‫'© ان‬Z% E

“It is not proper to punish with fire except the

Lord of fire”. 3

It is implied here that the use of firearms is also disliked unless

there is a compelling reason.

battle. The Prophet (‫ﷺ‬

The Arabs used to mutilate the bodies of their enemies killed in
) forbade this practice.
‫ﱣ‬

‫ﷺ‬
‫۔‬0 «N‫” وا‬n‹ ‫ ا‬M> v‫و‬ ‫ ا‬x <+, ‫* ا‬ª

“The Prophet ( ) forbade robbery and

4
mutilation of bodies”

154
 ‫ﷺ‬
Another practice among the Arabs was that they used to torture
the prisoners of war till death. The Prophet (
too.
) forbade this

‫ﷺ‬
‫۔‬sŒH ‫" ا‬t3 M *ª

In summary, the Prophet ( ) desired peace and security and

avoided war as much as possible. However, when the enemy
created the conditions for war to become inevitable, he
established a moral code of conduct and eradicated the
inhumane practices used in war at that time.

155
 Conduct with women 1

Prophet Mohammad ( ‫ﷺ‬ ) preached good treatment to all

sections of society, he took special care of the weaker sections
of society and constantly emphasised this to his followers. One
of these groups was women, who were treated inhumanely in
almost all societies around the world. Especially in the
environment where Islam was introduced, women were the
most oppressed. Her birth was considered inauspicious, so she
was buried alive. There was no place for her on earth, but her
place was under the earth. Even if she survived thanks to
someone's mercy, she was no more than an object and was

‫ﷺ‬
therefore divided in inheritance like a piece of property.
Among the comprehensive reforms carried out by the Prophet
( ) was the revolutionary step that gave woman her rightful
place. He defined the rights of women according to their

‫ﷺ‬
respective roles, which is recognised by friend and foe as an
important achievement. We will try to list examples from the
life of the Prophet ( ) that show the extent of the benefits
he did to women. We will try to bring examples from his daily
life to show how his teachings were embedded in his life.

‫ﷺ‬
Behaviour with Mother

The Prophet ( ) commanded us to be obedient and dutiful

to both parents, but since the mother is more sensitive and

1-MaulanaMohammed Azam Nadwi, Al M’ahad Al Aali Al Islami

Hyderabad)
156
greater compared to those of the father, the Prophet (
declared more rights to the mother and exhorted good
‫ﷺ‬
weaker, and since the sacrifices and favours of the mother are
)

behaviour with the mother.

Abu Huraira reported that a person came to Allah,'s Messenger

(may peace be upon him) and said : Who among the people is
most deserving of a fine treatment from my hand ? He said :
Your mother. He again said : Then who (is the next one) ? He
said: Again it is your mother (who deserves the best treatment
from you). He said: Then who (is the next one) ? He (the Holy
Prophet) said : Again, it is your mother. He (again) said: Then

‫ﷺ‬
who? Thereupon he said: Then it is your father.1

The Prophet's mother ( ), Amena bint Wahb, died when he

was just six years old. So there are no events from his life that
show his behaviour toward his mother, but he always had tears
in his eyes when he thought of her. Once when he passed by
her grave, he cried and seeing him like that, his companions
made them cry.

‫ﷺ‬
Some accounts of his behaviour toward his nursing mothers are

‫ﷺ‬
found in the books of seerah and ahadith. Abul Fazl relates: I
saw the Prophet ( ) distributing meat in a place called
Ja'rana when a woman came to him and the Prophet ( )

‫ﷺ‬
spread his sheet for her and she sat on it. I asked the people,
"Who is she?" And they answered, "She is the mother of the
Prophet ( ) who had nursed him." The commentators
mention that this was Haleema Sa'dia (RA). 2

157
 ‫ﷺ‬
There was another nursing mother who played an important

‫ﷺ‬
role in the upbringing of the Prophet ( ). She was Umm

‫ﷺ‬
Aiman (RA) Barakah bint Tha’laba. She was the slave of his
mother Amena, the Prophet ( ) himself freed her and
married her to Ubaid bin Zaid. The Prophet ( ) used to
address her affectionately with

‫ﷺ‬
He even said, "She is my mother after my mother," and
sometimes he said, "She belongs to what is left of the people of

‫ﷺﷺ‬
my family." Once she saw the Prophet ( ) drinking water
and asked him to give her some water. Ayesha (RA) said to

‫ﷺ‬
her, "Are you telling this to the Prophet ( )?" to which she
replied, "You have not served the Prophet ( ) as much as I
have". The Prophet ( ) confirmed this statement of Umm
Aiman and gave her water. 1

When her husband died, he proclaimed, "Whoever wants to

marry a woman from Paradise, let him marry Umm Aiman."

‫ﷺ‬
His beloved companion Zaid bin Haritha (RA) married her and
Usama bin Zaid (RA) was her son. Due to this affection, after
the death of the Prophet ( ), Umm Aiman came crying to
Abu Bakr (RA) and Omar (RA), and when they asked her the
reason for her crying, she said, "I know that he has gone to a
better place, but I am crying because the revelation that used to
come from heaven has stopped coming” 2

Asad also played an important role in the Prophet's ( ‫ﷺ‬

The wife of Abu Talib and Ali's (RA) mother Fatima (RA) bint
)
education. He used to show her utmost respect. According to a
narration, he gave his shirt to be used as her shroud. 3

158
Way of living with wives

It is important for a happy life that the husband and wife

respect each other and be at their best behaviour with each
other. The Qur’an says:
“And one of His signs is that He created for you
spouses from among yourselves so that you may
find comfort in them. And He has placed
between you compassion and mercy. Surely in
this are signs for people who reflect.”1
It is obvious that a peaceful life is not possible unless there is
mutual respect and good behaviour between husband and wife.
Since the husband is the head of the family, there is a
possibility that the husband, because of his ego and the
authority given to him, will withhold from the wife the respect
she deserves. Therefore, there is an additional admonition to
the husband:
“Treat them fairly. If you happen to dislike
them, you may hate something which Allah

‫ﷺ‬
turns into a great blessing.“2

The Prophet ( ) used the simile of glasses for women, so

that their physical weakness and fragility should be kept in
mind all the time.

‫ﷺ‬
Narrated Anas bin Malik:

( ) Messenger s'Allah was on a journey and he had a black

slave called Anjasha, and he was driving the camels (very fast,

159
Messenger ( ‫ﷺ‬
and there were women riding on those camels). Allah's
) said, "Waihaka (May Allah be merciful to
you), O Anjasha! Drive slowly (the camels) with the glass

‫ﷺ‬
vessels (women)!” 1

A supplication by the Prophet ( ) is as follows:

ٔ ٔ ‫ﱣ‬
‫ اۃ۔‬N‫ وا‬- ‫ن ا‬d1 U ‫ ا‬- ‫ ج‬-‫• ا‬C‫ا ` إ‬

“I consider him sinful and stop him, the one

who disregards the rights of the weak, the
orphans and the women” 2

There are numerous commandments in the Qur'an and the

Hadith that urge people to lead a happy married life. In order to
achieve this, it is necessary that if one of them is upset about
something, the other recognises it and tries to appease them.

‫ﷺ‬
Ayesha (RA) used to say “By the Lord of Mohammad” except
when she was upset, she used to say “By the Lord of Ibrahim”.
The Prophet ( ) noted this difference and told her:
ٔ
‫*۔‬+UA X,$ ‫ و إذا‬،0 P‫* را‬c X,$ ‫إذا‬ E BC‫إ‬

“I know when you are pleased with me or angry

with me”, and she replied
ٔ ‫ﱣ‬ ٔ
‫ ۔‬#v‫ إ‬E‫ ا¯• إ‬E ! ‫ل ا‬Lv‫ ر‬% "Y‫ا‬

“I leave nothing but your name” 1 means there is

only love and affection in the heart.

160
challenges of being a prophet, the Prophet ( ‫ﷺ‬
We can imagine from this incident that despite facing the
) kept his
family life cheerful. He did not bring the issues he faced
outside into his home, no matter how challenging those issues
were. Although he did discuss issues when appropriate and
make benefit of the advice that he got. Khadija (RA) comforted
him during the initiation of his prophethood. 2

After the treaty of Hudaybiyah, when he and his followers

were not allowed to perform Umrah, and when he made the
agreement with the pagans of Makkah, that he would perform

‫ﷺ‬
Umrah the following year, his companions were not convinced
to shave their heads and step out of the state of Ihram. The
Prophet ( ) was very upset about this, and when he
followed Umm Salamah's advice and performed these acts
himself, his companions had no choice but to follow him.

If their advice was not in the spirit of religion, he did not act on
their advice. For example, during his fatal illness, when he

‫ﷺ‬
wanted Abu Bakr (RA) to lead the prayers, Ayesha (RA)
remarked, "My father is very soft-hearted, he will start crying
during the prayers," to which the Prophet ( ) replied:
ٔ
‫۔‬rvL% ”-‫ا‬Lx ‫ن‬° E MV ‫إ‬

“You are like the women in the story of Yousuf

(AS)” 3

Or sometimes a direct command from Allah (SWT) is revealed,

as it happened when he forbade the consumption of honey to

161
himself because his wives did not like the smell of honey.
Surah Tahreem was revealed addressing this situation:

“O Prophet! Why do you prohibit ˹yourself ˺

from what Allah has made lawful to you,
seeking to please your wives? And Allah is All-

‫ﷺ‬
Forgiving, Most Merciful.” 1

He ( ) preferred getting advice from women in family

affairs. Ibn Umar (RA) narrates:

‫۔‬Mn± ,f @ ‫ ء‬6Z ‫آ> وا ا‬

“Consult women about (the marriage) of their

daughters” 2

Ayesha (RA) told an incident about eleven women who

promised each other not to hide anything about their husbands,

‫ﷺ‬
and they kept their promise. Among these eleven women was
Umm Zar, who had nothing but praise for her husband Abu
Zar. After hearing the story of Umm Zar, the Prophet ( )
said to Ayesha (RA), "I am to you what Abu Zar was to his
wife Umm Zar.” 3

In another narration he said

ٔ ٔ ٔ
‫ ?۔‬:E $sd ‫ و ا‬، :E $sd $sd

162
 “The best of you is the best to his wives, and I
am the best of you to my wives”1

good in them. The Prophet (‫ﷺ‬

Overlook the shortcomings in your wives and focus on the
) said,

‫ آ ۔‬n‹> *l´‫ر‬ n‹> ‫ ە‬$ ‫ إن‬0,>³> M>³> ‫ ک‬1%E

“A believing man should not dislike a believing

woman, is he dislikes something in her
character, he will be pleased by something

‫ﷺ‬
else.” 2

The Prophet ( ) addressed Ayesha (RA) as "Ya 'Aish", and

he also called his wives by such affectionate pet names. Also,
be careful not to speak in a contemptuous tone when asking for

‫ﷺ‬
something, but instead use language that expresses love. He
(SWT) once asked Ayesha (RA) to pass a carpet, to which she
replied, "I am menstruating," to which the Prophet ( ) said,

‫&ک۔‬% ?@ X6a tU - ‫إن‬

“Your hands are not menstruating.” 3

relationship with the Prophet (‫ﷺ‬

This conversation of Ayesha (RA) shows the open informal
) and his response shows
deep affection, instead he could have said that it is not a
problem for a menstruating woman to bring something from
the masjid.

163
Another narration by Ayesha (RA) is as follows:

‫ﷺ‬
"I used to eat the meat from a bone when I was menstruating,

‫ﷺ‬
then the Messenger of Allah ( ) would take it and put his
mouth where my mouth had been. And I would drink from a
vessel, and the Messenger of Allah ( ) would take it and
put his mouth where my mouth had been, and I was

‫ﷺ‬
menstruating.” 1

Along with good conduct with each other, the Prophet ( )

encouraged the spouses to encourage each other in their
religious duties.

Allah (‫ﷺ‬
“It was narrated that Abu Hurairah said: The Messenger of
) said: 'May Allah (SWT) have mercy on a man
who gets up at night and prays, then he wakes his wife and she
prays, and if she refuses he sprinkles water in her face. And
may Allah (SWT) have mercy on a woman who gets up at
night and prays, then she wakes her husband and prays, and if

‫ﷺ‬
he refuses she sprinkles water in his face.” 2

The Prophet ( ) himself used to practice this. He once

called upon his wives to join him for the night prayers by
saying:
ٔ
‫• ۔‬µK‫” ا‬-‫ا‬Lx ‫ا‬L U %‫ا‬

“Who will wake up the ones resting in their

rooms” 3

164
Umm Sulaim sent him ( ‫ﷺ‬ ) a tray of dates, he got up and
sent each of his wives a handful of dates, he did not sit down to
eat until they had all received their share of dates. The way he
ate the dates suggested that he was hungry. 1

Narrated Aisha, Ummul Mu'minin:

‫ﷺ‬
while she was on a journey along with the Messenger of Allah
( ): I had a race with him (the Prophet) and I outstripped
him on my feet. When I became fleshy, (again) I had a race
with him (the Prophet) and he outstripped me. He said: This is
for that outstripping. 2

‫ﷺ‬
Narrated `Aisha:

The Prophet ( ) was screening me with his Rida' (garment

covering the upper part of the body) while I was looking at the
Ethiopians who were playing in the courtyard of the mosque. (I
continued watching) till I was satisfied. 3

stature before the Prophet ( ‫ﷺ‬

Once Ayesha (RA) pointed out about Safiyah’s (RA) short
). The Prophet ( ‫ﷺ‬
immediately rebuked her by saying, "You have said a word that
)

‫ﷺ‬
would change the sea if it were mixed in it." Ayesha (RA) then
said, "I have only spoken the truth," to which the Prophet
( ) replied, "You have said a word that would change the
nature of the sea if it were to mix in it. I would never want to

165
hear anything bad about anyone, no matter how muchIam

‫ﷺ‬
offered in return.”

The Prophet ( ) taught that a person who has more than one
wife should make sure that he treats them equally in terms of
basic needs and time spent with them. He said that a man who
has two wives and prefers one over the other will be
resurrected on the Day of Judgment in a state where his body is
titled on one side. 1

Allah (SWT) says in the Qur’an:

“You will never be able to maintain ˹emotional ˺justice

between your wives—no matter how keen you are. So do not

‫ﷺ‬
totally incline towards one leaving the other in suspense.” 2

Whenever the Prophet ( ) went on a journey, he did not

choose himself which of his wives travelled with him, but he
chose them by lottery. 3

‫ﷺ‬
If the husband does not spend what is necessary for his wife
and children, the Prophet ( ) allowed the wife to take from
her husband's money to meet the needs without asking the
husband's permission.

‫ وف۔‬N f ‫و و &ک‬ 1V% > ‫ي‬q

Ayesha (RA) reported:

Sufyan, came to Allah's Messenger ( ‫ﷺ‬

“Hind. the daughter of 'Utba, wife of Abu
) and

166
 said: Abu Sufyan is a miserly person. He does
not give adequate maintenance for me and my
children, but (I am constrained) to take from his

‫ﷺ‬
wealth (some part of it) without his knowledge.
Is there any sin for me? Thereupon Allah's
Messenger ( ) said: Take from his property
what is customary which may suffice you and
your children. “ 1

He also warned that the husband will be questioned about this

right on the day of judgment.
ٔ ‫ﱣ‬
M "Y ‫ ل ا‬6= *]- ،‫ ە‬s°v‫ ا‬# ‫" " راع‬W v ‫إن ا‬
ٔ
‫ ۔‬taf ":‫ا‬

Verily, Allah (SWT) will question every person

about people under their guardianship, they will
even be questioned about their families. 2

If a man spends on his family happily, it is treated as sadaqah.

ٔ ٰ ٔ
‫۔‬03&x X nº6-•% L¹‫ و‬œ‫ا‬ 6N‫ ا‬1 ‫إذا ا‬

‫ﷺ‬
Narrated Abu Mas`ud Al-Ansari:

The Prophet ( ) said, "When a Muslim

spends something on his family intending to
receive Allah's reward it is regarded as Sadaqa
for him.” 3

167
Affection towards daughters

The Arabs considered the birth of a female child in the family

to be ominous, they felt distressed at the birth of a girl, they

‫ﷺ‬
were so ashamed that they avoided people. They aborted the
foetus because they feared it might be a girl, or they buried her
alive if she was lucky enough to be born. The Prophet ( )
came into this world as a mercy for the girl. He emphasised the
importance of the girl through his teachings.

“Whoever has three daughters or three sisters

and supports them, raises them, has mercy on
them until they stand on their own feet, paradise
is guaranteed for him. Someone asked him what
if he has only two daughters. He replied that the

‫ﷺ‬
reward is the same if there are two daughters.
Ibn Abbas (RA) says that if someone had asked
him about raising a daughter, the Prophet ( )
would have replied that the same reward
applies.”1

He gave glad tidings to those who do not consider their

daughters inferior to their sons and treat them equally.

‫ﷺ‬
Narrated Abdullah ibn Abbas:

The Prophet ( ) said: If anyone has a female

child, and does not bury her alive, or slight her,
or prefer his children (i.e. the male ones) to her,
Allah will bring him into Paradise. 2

168
The Prophet ( ‫ﷺ‬
) had four daughters himself and he gave an
example to the world of how he raised and educated them.
Because of the values he instilled in his daughters, Fatima
(RA) is considered one of the most respected women in
history.

Ayesha (RA) said about Fatima (RA):

"I have not seen anyone closer in conduct, way, and manners to

‫ﷺ‬
that of the Messenger of Allah in regards to standing and
sitting, than Fatimah the daughter of the Messenger of Allah

‫ﷺ‬
( ).” 1

The Prophet ( ) said about Fatima (RA):

“my daughter is part of me. He who disturbs her in fact

disturbs me and he who offends her offends me” 2

He said at another time “Fatima is a part of me, he who offends

her offends me” 3

Narrated `Ayesha:

the Prophet (‫ﷺ‬ ) . The Prophet ( ‫ﷺ‬

Once Fatima came walking and her gait resembled the gait of
) said, "Welcome, O my
daughter!" Then he made her sit on his right or on his left side,
and then he told her a secret and she started weeping. I asked
her, "Why are you weeping?" He again told her a secret and
she started laughing. I said, "I never saw happiness so near to

169
 ‫ﷺ‬
‫ﷺ‬ ‫ﷺﷺ‬
sadness as I saw today." I asked her what the Prophet ( )
had told her. She said, "I would never disclose the secret of
Allah's Messenger ( )." When the Prophet ( ) died, I
asked her about it. She replied. "The Prophet ( ) said:
'Every year Gabriel used to revise the Qur'an with me once
only, but this year he has done so twice. I think this portends
my death, and you will be the first of my family to follow me.'
So I started weeping. Then he said. 'Don't you like to be the
chief of all the ladies of Paradise or the chief of the believing

‫ﷺ‬
women? So I laughed for that.” 1

‫ﷺ‬
About his daughter Zainab (RA) it is said that the Prophet ( )
2
loved her very much. This is evident from the fact that when she
died, the Prophet ( ) gave his cloth that he was wearing and

‫ﷺ‬
ordered that the cloth be placed under her shroud. 3

The Prophet ( ) sent his slave Umm Ayash to his daughter

Ruqayyah (RA) to help her with the housework. 4 On one
occasion, he had Usamah (RA) take the meat cooked at his

‫ﷺ‬
place to share it with Ruqayyah (RA). 5

The Prophet ( ) was kind towards girls.

Narrated Abu Qatada Al-Ansari:

170
 ‫ﷺ‬
‫ﷺ‬
Allah's Messenger ( ) was praying and he was carrying
Umama the daughter of Zainab, the daughter of Allah's
Messenger ( ). When he prostrated, he put her down and

‫ﷺ‬
when he stood, he carried her (on his neck).

‫ﷺ‬
Whenever the Prophet ( ) came when Ayesha (RA) and her
friends playing, the other girls would leave, and the Prophet
( ) would send Ayesha (RA) to play with them.

‫ﷺ‬
Narrated Aisha, Ummul Mu'minin:

When the Messenger of Allah ( ) arrived after the

expedition to Tabuk or Khaybar (the narrator is doubtful), the
draught raised an end of a curtain which was hung in front of
her store-room, revealing some dolls which belonged to her.

He asked: What is this? She replied: My dolls. Among them he

saw a horse with wings made of rags, and asked: What is this I
see among them? She replied: A horse. He asked: What is this
that it has on it? She replied: Two wings. He asked: A horse

‫ﷺ‬
with two wings? She replied: Have you not heard that Solomon
had horses with wings? She said: Thereupon the Messenger of
Allah ( ) laughed so heartily that I could see his molar
1
teeth.

‫ﷺ‬
Abu Uthman narrated:

A daughter of the Prophet ( ) sent him a message that her

daughter was dying, he went to her daughter and when he took
her in his arms, tears began to flow from his eyes. Someone
asked, "What is that?" He said, "This is the mercy that Allah
put in the hearts of those he wanted his slaves to have”. 2

171
 ‫ﷺ‬
Behaviour with other women

The Prophet's ( ) behaviour toward women was exemplary,

not only toward women in his family, but toward all women in

‫ﷺ‬
general. We find several examples of this in his Seerah. An
Abyssinian woman who used to sweep the masjid passed away

‫ﷺ‬
and people buried her without informing the Prophet ( )
because they felt that her stature did not require informing the
Prophet ( ) of her death. When he received the news of her
death, he asked why he was not informed and asked to be taken
to her grave and there he prayed for her. Although the narrator
of this hadith is not sure if it was a man or a woman, another
narrator, Abu Rafey, who is a Taba'ee, says that he is sure it
was a woman.1

There is another striking example of his behaviour:

Anas reported that a woman with partial derangement in her

mind, so she said.: “Allah’s Messenger, I want something from
you.” He said: “Mother of so and so, see on which side of the
road you would like (to stand and talk) so that I may do the
needful for you.” He stood aside with her on the roadside until
she got what she needed. 2

who quarrelled with the Prophet ( ‫ﷺ‬

The Quran mentions the story of an old woman Khawla (RA)3
) about her husband Ows
bin Saamit (RA). That she spent her youth in his service and he

172
happen to her and her children? The prophet ( ‫ﷺ‬
did so in her old age. Where should she go now? What will
) waited for
the revelation and did not rebuke her at any time. When he
finally received the revelation, he made the judgement based
on the revelation. This command could have been revealed in
this way without mentioning the specific case, but by
mentioning her name, the Quran elevated her status and also
implicitly described his good behaviour and concern for
women. We also know from this incident that the women were
free to approach him and discuss their problems with him.

Prophet (‫ﷺ‬
The women were so strong that it never happened that the
) forced a woman to continue the marriage with
the man she did not like.

Barira was a slave who, after being set free, asserted her will
and refused to continue her marriage with her husband

‫ﷺ‬
Mughith (RA) who was a slave. Mughith (RA) loved her very

‫ﷺ‬
much and went crying after Barira with tears flowing down his
beard. The Prophet ( ) also wished them to stay together.
When the Prophet (
‫ﷺ‬
) interceded for Mughith (RA), she

‫ﷺ‬
asked, "Do you command me?" And the Prophet ( )
replied, "No, I am only interceding for him." She said, "I do not
need him". The Prophet ( ) accepted her decision and did
1
not insist further.

According to a tradition, Safana bin Hatim Tai was captured

during an expedition led by Ali (RA) Bin Abi Talib and taken
as a prisoner of war. The mission of the expedition was to
destroy the idol "Alfuls" of the tribe "Banu Tai". Safana was a
cheerful, respected and wise woman. Her brother had fled

173
 ‫ﷺ‬
when he heard of the impending attack on her tribe. The

‫ﷺ‬
Prophet ( ) had her treated according to her social status
during her captivity. She was placed in the household of Ramla
bint Harith. She called out to the Prophet ( ) as he passed
by, saying, "O Mohammad! I am the daughter of the chief of
my tribe and I am in this situation of captivity, let me go, do
not make me an object of ridicule in front of the Arab tribes,
my father was the protector of the honour of so many people,
he used to free the captives, feed the hungry, clothe the bare-

‫ﷺ‬
skinned, entertain guests, feed the people, spread peace, not
one needy person went empty handed with him, I am the
daughter of Hatim Tai.” The Prophet ( ) replied, “O
Daughter! These are the attributes of a true believer. If he were
a Muslim, we would have prayed for mercy on him”. He then
told his companions, “Let her go. Verily her father liked good

‫ﷺ‬
character.”

Historians further report that Safana said, “The Prophet ( )

gave me clothes and money and I traveled to join my brother in
the region of Shaam.” Safana met her brother and encouraged
him to travel to Madinah and accept Islam. He traveled to
Madinah and embraced Islam.

‫ﷺ‬
Allama Ali Bin Ibrahim Al Halabi narrates: Safana called her

‫ﷺ‬
brother Adiyy to accept Islam and convinced him to meet the
Prophet ( ). Adiyy asked Safana, "What is your opinion
about this man (Prophet ( )?" She said, "I tell you that you
should meet him as soon as possible. If he is a prophet, the one
who meets him first is the blessed one, if he is a king, you

‫ﷺ‬
know how to deal with him." Thereupon Adiyy said, "Now you
are becoming reasonable". Adiyy said, "I rushed to Madinah
and stood before him. The Prophet ( ) asked, "Who are
you?" to which I replied, "Adiyy bin Hatim". The Prophet
174
‫ﷺ‬
( ) stood up, took me by the hand and led me to his house.
An old woman stopped them in their way, the Prophet ( ‫ﷺ‬ )
stopped by her and listened to her for quite a while. I said to
myself, "This man cannot be the king". We moved on until we
reached his house. He took out a cushion filled with date palms
and offered me to sit on it. I said, "No, please sit on it," and he
insisted that I sit on it. I sat on the cushion and he sat on the
floor. I said to myself again, "This is not how kings behave".
Then he spoke to me,

"Become a Muslim and you will be saved."

"I have my religion."

"I know your religion better than you do."

"How do you know about my religion better than I do?"

"Yes. Are not you from Raqusiya?

"Yes"

"Do not you take a quarter of the booty of your tribe?"

"Yes"

"This is not allowed in your religion"

"Yes. What you say is correct.

By now I knew that this is the Prophet sent by Allah (swt).

‫ﷺ‬
Allah (swt) informs him the things he does not know about.

The Prophet ( ) then said, "I know what prevents you from
accepting Islam. You think, 'Only the weak and those who are
not strong accept this religion.' Moreover, the Arabs have
already alienated such people.' Listen. Soon there will come a
175
time when wealth will be so abundant that the rich will no
longer find poor people to help. And what may keep you from
embracing Islam is that its followers are small and its enemies
are numerous. Do you know Hira?"

I said, "I have not seen it, but I have heard about it."

He said, "I swear by Allah, in whose power my soul is, that

Allah will definitely complete this religion and bring it to
dominion. A woman will come from Hira alone, without
needing anyone, and circumambulate the Kaaba. And what
may keep you away from Islam is that its followers do not have
a kingdom yet. Very soon you will hear that the white palaces
of Babel will be conquered by them."

Adiyy says: "I witnessed a lone woman coming from Hira

circumambulating the Kaaba, and I swear by Allah (swt), there

‫ﷺ‬
was no one with her except Allah (swt)” 1

From these events, it is evident how much the Prophet ( )

cared for women, which led people to embrace Islam. He
established peace and justice so that women could move freely
and without fear in the places where men would not dare to go.

‫ﷺ‬
Narrated Abu Sa`id Al-Khudri:

Some women requested the Prophet ( ) to fix a day for

them as the men were taking all his time. On that he promised
them one day for religious lessons and commandments.2

Aishah said: “The best of the women are the women of the
Ansar. Shyness would not prevent them from inquiring about
religion and from acquiring deep understanding in it.”1

176
‫ﷺ‬
These are only a few extracts from the life of the Prophet
( ), which show his great moral values, by means of which
one can imagine how much of his good morals and conduct he
bestowed on women according to their natural disposition. In
this way he restored the honour that had been mercilessly taken

‫ﷺ‬
from themover a period of time. Whatever modesty and
decency there is in the fair sex and the demand for their rights
is due to the mercy of the unlettered Prophet ( ).

177
 Behaviour with disabled and elders 1

‫ﷺ‬
All men are equal in Islam, and each one has same rights.
There is no discrimination in Islam based on colour, race,
religion or nation. The Prophet ( ) has declared
categorically in his farewell sermon at the Hajjatul Wida:
ٔ ٔ ٔ
"U;E ،&-‫ وا‬$ f‫& و إن ا‬-‫ وا‬V‡‫ س! إن ر‬, ‫ ا‬n•‫ ا‬%
ٔ ٔ
‫د‬Lv‫ا‬ #-E E‫ و‬،B8 <»•½ E‫¼•»< و‬ B8
ٔ ٔ
‫ی۔‬L t f E‫ إ‬#-‫د ا‬LvE E‫و‬

“O Mankind! Your lord is one and all mankind

is from Adam, An Arab does not have any
superiority over non-Arab and neither a non-
Arab over Arab, white has no superiority over
black and neither a block over white except by
piety” 2

Thus, all sections of a society in Islam have equal rights and

similar duties and responsibilities. A certain section of society,
namely women, children, the disabled, orphans, the poor and
the elderly, have always been oppressed. Islam is the only
religion that is fair to all sections of society. It is due to the
teachings of Islam that the weaker sections of society, who

178
were previously oppressed and marginalised, have attained a

‫ﷺ‬
high status that no one could have imagined.

The sermons of the Prophet ( ) and his practise are the

proof of the importance he attached to this subject. There are
two such teachings that lead to honouring of the weak and thus
become the cause of envy of others.

First, he believes that the weak in a society are benefactors to

the rest of the society. Allah's mercy is revealed only through
these people. They are the ones who ensure that every person
in the society reaps the blessings of Allah (SWT). Thanks to
them, people receive their livelihood and the help of Allah
(SWT).

Narrated AbudDarda':

I heard the Apostle of Allah (peace_be_upon_him) say: Seek

for me weak persons, for you are provided means of
subsistence and helped through your weaklings. 1
ٔ

‫ﷺ‬
‫ ۔‬VW 1 Uf ‫ن‬L3‫ ز‬D ‫ ون و‬H,D # S; ‫ ء‬1 U ‫ @? ا‬BCL\¢‫ا‬

The second one is that the Prophet ( ) preferred this section

for himself. He liked to be with these people, during his life
and after death.

He made this dua:

ٔ ٔ ‫ﱣ‬
‫ @? ز> ۃ‬BC “-‫ وا‬, V6> <ct>‫ و ا‬, V6> <c -‫ا ` ا‬
‫۔‬0> ‫م ا‬L% ‫ن‬d$ 6N‫ا‬

Anas narrated that the Messenger of Allah (s.a.w) said:

179
 "O Allah! Cause me to live needy, and cause me
to die needy and gather me in the group of the
needy on the Day of Resurrection.” 1

The rights of the elderly and disabled in Islam can be summed

up in one word: "respect." Respect, on the one hand, is the
symbol of good human behaviour and mutual cooperation, and

‫ﷺ‬
on the other hand, it stands for better feelings and emotions
towards these people. The word "respect" has a wide meaning.
In the life of the Prophet ( ) we can find many examples of

‫ﷺ‬
how to treat elders and disabled people well. Below are some
examples that give insight into the respect and rights they have
received through Islam and the Prophet ( ).

‫ﷺ‬
Respect for elders and treating them with kindness

The Prophet ( ) taught his followers that elders deserve

respect and they should be treated with kindness. He motivated
the young people in particular towards good conduct with
elders. He said:
ٔ
‫ ۔‬,v &, > V% M> ‫ ¾ ﷲ‬3 E‫ إ‬,6 ¥ z ‫ ب‬z ‫ م‬$‫> ا‬

“If a young man honours an older person on

account of his age, Allah appoints someone to

‫ﷺ‬
show reverence to him in his old age” 2

The Prophet ( ) in this narration addresses the young

people, he promises a long life to those who practise this and
also says that there will be people who will respect them when

180
they reach this age. Also, the word "sheikh" in this narration
indicates that this honour is for everyone, regardless of their
religion.

The importance of showing respect to elders is shown by the

fact that honouring elders is seen as honouring Allah (SWT).

Abu Musa Al-‘Ash’ari narrated:

‫ >" ا آن‬- ‫ و‬6N‫ ا‬0'a“ ‫ ام ذی ا‬$‫ل ﷲ إ‬bY‫ إ‬M> ‫إن‬

‫ﷺ‬
‫{۔‬6 N‫ ن ا‬2 6 ‫ ام ذی ا‬$‫ و إ‬, @ •K‫ ا \ _? ; وا‬sdA

The Prophet ( ) said: Glorifying Allah

involves showing honour to a grey-haired
Muslim and to one who can expound the Qur'an,
but not to one who acts extravagantly regarding
it, or turns away from it, and showing honour to
a just ruler. 1

Respect for creation, according to this narrative, is synonymous

with respect for the Creator, and the basis for this respect is
age. Therefore, it is obligatory for every human being to
respect old people. Another important point to note here is that
the elder is mentioned along with the person of the Quran and
with a righteous king. As if respecting elders is the same as
respecting a person of the Quran and a righteous king.

Gentle conduct with Utba

‫ﷺﷺ‬
Utba was one of the chiefs of Makkah and he was very old. He
came to the Prophet (
with him. The Prophet (
) and had an extensive conversation
) listened to him with humility

181
without interrupting him out of respect for Utba. When Utba

‫ﷺ‬
saw this behaviour, he started the real subject he wanted to talk
about. There were condemnations and mockery in his speech as

‫ﷺ‬
well as slander, but the Prophet ( ) listened to him politely
and patiently. When Utba finished his long speech, the Prophet
( ) then asked him:
ٔ
،" ;‫ ا‬:‫ ل‬3 ،<c> O#v‫ ا‬:‫ ل‬3 ، C ‫ ل‬3 !& L ‫ ا‬f‫ ا‬% XA ;‫ا‬
ٔ
‫۔‬X H; ‫رۃ‬Lv <+, ‫ا‬ ‫; ا‬

‫ﷺ‬
“O Abu Al Waleed! Have you finished? He

‫ﷺ‬
said, "Yes", the Prophet ( ) said, "Now
listen to me", he said, "Go ahead", the Prophet
( ) recited Surah Al-Fussilat. 1

‫ﷺ‬
Honour and Reverence for Abu Quhafa (RA)

‫ﷺ‬
Abu Bakr (RA) brought his father to the Prophet ( ) on the
day of the conquest of Makkah to introduce his father and in

‫ﷺ‬
the hope that he would accept Islam. When the Prophet ( )
saw them coming, he told Abu Bakr (RA) that he could have
let him stay in his house and the Prophet ( ) himself would

‫ﷺ‬
have visited him. Then he greeted Abu Quhafa, honoured him,
caressed his chest and asked him to accept Islam. Abu Quhafa
accepted Islam. The Prophet ( ) kindly remarked, "Your
hair shines white like the flower of Thaghama, change the

‫ﷺ‬
white."

Although the Prophet ( ) came to Makkah as a conqueror

and Abu Quhafa converted to Islam only after almost twenty

182
Prophet (‫ﷺ‬
years, he was still honoured by the Prophet ( ‫ﷺ‬ ) and the
) expressed his desire to come to his home to
meet him. This was the status of an old person in his eyes. 1

An attempt to free an old man from captivity

'Amr bin Abu Sufyan bin Harb was captured during the Battle
of Badr and fell into captivity. Abu Sufyan was told that he
could free his son if he paid the ransom. Abu Sufyan said,
"Why should I lose both life and wealth? They have already
killed Hanzala, and now they want me to pay the ransom for
'Amr? Let them release 'Amr whenever they want". At that
time, an old Muslim, Sa'ad bin No'man, was traveling to
Makkah to perform Umrah, not realizing the gravity of the
situation after the Battle of Badr. He had no idea that he would
be captured by the people of Makkah, while there was no
Muslim who traveled to Makkah who was not harassed by the
Quresh. As soon as Sa'ad bin No'man reached Makkah, Abu
Sufyan captured him as a ransom for his son 'Amr.The sons of

‫ﷺ‬
'Amr bin Auf traveled to Madinah and demanded the release of
'Amr bin Abu Sufyan in exchange for Sa'ad bin No'man. The
Prophet ( ) agreed to the release of 'Amr and Sa'ad bin
No'man was released as soon as 'Amr reached Makkah. 2

‫ﷺ‬
Extending the way and seating

Another example by the Prophet ( ) to honour and respect

the elderly was by extending the way and seating.

‫ﷺ ﷺ‬
Ibn narrated that once an old man came to meet the Prophet
( ) and people did not give way to him. Upon seeing this,
the Prophet ( ) said:

183
 ‫ ۔‬sd'$ 3L% ‫ و‬sd\x - % M> ,> ‘a

“He is not one of us who does not have mercy

upon our young, respect our elders” 1

‫ﷺ‬
Respecting the feelings

The teachings of the Prophet ( ) about respecting the weak

and disabled include the teaching that nothing should be done
or said that hurt their feelings.

'A'idh b. Amr reported that Abu Sufyan came to Salman,

Suhaib and Bilal in the presence of a group of persons. They
said:

By Allah, the sword of Allah did not reach the neck of the
enemy of Allah as it was required to reach. Thereupon Abu
Bakr said: Do you say this to the old man of the Quraish and
their chief? Then he came to Allah's Apostle (may peace be
upon'him) and informed him of this. Thereupon he (the Holy
Prophet) said: Abu Bakr, you have perhaps annoyed them and
if you annoyed them you have in fact annoyed your Lord. So
Abu Bakr came to them and said: O my brothers, I have
annoyed you. They said: No, our brother, may Allah forgive
you. 2

Respect for the disabled

The Islamic concept regarding the disabled states that they are
not less honourable because of their disability, but that their
abilities must be recognised and appreciated, and their virtues

184
must be honoured so that they can achieve their status in
society according to their abilities.

status. He was visually impaired but the Prophet ( ‫ﷺ‬

Abdullah bin Umm Maktoom (RA) is a companion with high
) made

‫ﷺ‬
him a muezzin, gave him the office of Imaam and also made
him his deputy. Anas bin Malik (RA) reported that the Prophet
( ) made Abdullah bin Umm Maktoom his deputy in
Madinah twice and he used to lead the prayer even though he
was blind. 1

‫ﷺ‬
Ayesha (RA) reported that Abdullah bin Umm Maktoom was
the muezzin of the Prophet ( ) although he was blind. 2

Itban bin Malik (RA) was also visually impaired and led his

‫ﷺ‬
people in prayer. 3

‫ﷺ‬
The companion of the Prophet (
limp, the Prophet (
) 'Amr bin Jamooh used to
) used to honour him by saying, "This is

‫ﷺ‬
your fair skinned and curly haired leader 'Amr bin Jamooh".4
He was martyred in the battle of Uhud. When the Prophet
( ) passed by him, he said, "I see you walking in Paradise

‫ﷺ‬
on your perfectly healthy legs.” 5

As a result of the Prophet's ( ) teachings, the disabled were

treated with respect in Madinah. People considered them
honest and trustworthy.

185
It is reported by Zahri Sayeed bin Musaib that when the
Muslims had to go to war, they gave the keys to their houses to
the disabled people who stayed behind and told them that they
were free to eat from their houses.1

Giving precedence in respect and honour

One of the requirements to respect and honour the elderly is to

‫ﷺ‬
give them priority over others. Allah (SWT) has commanded
this, as is evident from a hadith that states that the Prophet
( ) said, "Gabriel has instructed me to give priority to the
elderly.”2

‫ خ۔‬f ‫&م‬3‫ " ان ا‬WsŒY BC >‫ا‬

respect and honour. The Prophet (

elderly first when serving water.
‫ﷺ‬
The general order is to give priority to the elders in matters of
) instructed to serve the

It is also instructed to give preference to the elders in leading

prayers.
ٔ ٔ

‫ﷺ‬
‫ ۔‬$sŒ$‫ ا‬V>³ ‫ و‬$&-‫ ا‬V ‫ذن‬³ ; ‫ۃ‬bH ‫ ت ا‬U- ‫ذا‬S;

Malik bin Huwairith narrated that the Prophet ( ) said,

“When the prayer time is due, call the azaan and then iqama
and the older of you should lead the prayer” 3

‫ﷺ‬
Abdullah bin Omar (RA) narrated that he saw the Prophet
( ) doing miswak. Two of his companions were near him.

186
He gave his miswak to the elder of the two and said, "Jibril
instructed me to give priority to the elders. 1

‫ﷺ‬
Narrated Sahl bin Sa`d:

Allah's Messenger ( ) was offered something to drink. He

drank of it while on his right was a boy and on his left were

‫ﷺ‬
some elderly people. He said to the boy, "May I give these

‫ﷺ‬
(elderly) people first?" The boy said, "By Allah, O Allah's
Messenger ( )! I will not give up my share from you to
somebody else." On that Allah's Messenger ( ) placed the
2
cup in the hand of that boy.

Sympathy with the disabled

Anas reported that a woman with partial derangement in her

mind, so she said.: “Allah’s Messenger, I want something from
you.” He said: “Mother of so and so, see on which side of the
road you would like (to stand and talk) so that I may do the
needful for you.” He stood aside with her on the roadside until
she got what she needed. 3

‫ﷺ‬
This incident shows how patient and humble the Prophet
( ) was and how much he cared about the problems of the
disabled. Imam Nawawi writes about this incident:

‫س‬, v‫و‬ ‫ ﷲ‬x ‫ وزە‬f ‫ ن‬f À%‫ د‬- ‫ە‬qœ ?@

ٔ
‫ە‬sŒx no; ‫` ……و‬3L - ‫ق‬L gK‫" ا‬œ‫" ا‬H n‹> ‡ 3‫و‬
ٔ
‫۔‬0Y - ‫ ل‬v M> nÃf Y‫ن و ا‬d# 6N‫ ا‬0gÂHN 61 ?@ 0 “N‫ا‬

187
 ‫ﷺ‬
‫ﷺ‬
This incident shows that the Prophet ( ) reached out to
people to address their problems, and it also shows that the
Prophet ( ) made special efforts to help Muslims and meet
the needs of the needy. 1

The welfare of the elderly and disabled is the responsibility of

society and the state. We find examples of this in Islamic
history. Omar bin Abdul Azeez arranged for a formal census of
the disabled and appointed a person to take care of them. 2

The Umayyad Caliph Waleed bin Abdul Malik followed in the

footsteps of Omar bin Abdul Azeez and established hospitals
for the disabled. He appointed doctors and nurses who were
paid by the state. The disabled also received pensions from the
state. 3

Here are some of the welfare activities for the disabled:

1) Ensuring a dignified life for the disabled

2) Providing facilities to diagnose and treat their medical

problems

3) Providing opportunities for education and marriage

according to their status

4) Appointing nurses to take care of them 4

188
Needs of the disabled to be fulfilled first

Islam has not only prescribed the system of care for the
disabled and the way in which their needs are to be met, it also
prescribes that the needs of the disabled have the highest

‫ﷺ ﷺ‬
priority, that their needs be met before those of the healthy. In
this regard, there is a famous incident with the companion of

‫ﷺ‬
the Prophet ( ), Abdullah bin Umm Maktoom (RA). He
once came to the Prophet ( ) to ask about a religious issue
when the Prophet ( ) had with him the chiefs and leaders
whom he called to Islam, so he could not pay attention to
Abdullah bin Umm Maktoom (RA). Although he did not notice
this due to his blindness, Allah (swt) did not like this and he
sent down the verses:
ٔ ٔ
‫»*۔‬ W Y ‫_ ان‬LD‫‘ و‬Ž

and the Prophet ( ‫ﷺ‬

He frowned and turned away when the blind came to him” 1

‫ﷺ‬
) was reprimanded. After this incident,
whenever this companion visited him, the Prophet ( ) used
to welcome him, he spread out his sheet for him to sit and say,
“Welcome to the one for whom my lord blamed me” 2

Consideration for the elderly during conversations

Another way to show respect to elders is to let them express

themselves during a conversation. This means that the elder
among those present should initiate a conversation or dialog.

Narrated Rafi` bin Khadij and Sahl bin Abu Hathma:

189
`Abdullah bin Sahl and Muhaiyisa bin Mas`ud went to Khaibar
and they dispersed in the gardens of the date-palm trees.

‫ﷺ‬
`Abdullah bin Sahl was murdered. Then `Abdur-Rahman bin
Sahl, Huwaiyisa and Muhaiyisa, the two sons of Mas`ud, came

‫ﷺ‬
to the Prophet ( ) and spoke about the case of their
(murdered) friend. `Abdur-Rahman who was the youngest of
them all, started talking. The Prophet ( ) said, "Let the

‫ﷺ‬
1
older (among you) speak first.”

The Prophet ( ) trained his companions in such a way that

they considered it disrespectful to their elders if they spoke in
their presence. Abdullah ibn Omar (RA) narrates: Allah's
Apostle said, "Amongst the trees, there is a tree, the leaves of
which do not fall and is like a Muslim. Tell me the name of
that tree." Everybody started thinking about the trees of the
desert areas. And I thought of the date-palm tree but felt shy to
answer the others then asked, "What is that tree, O Allah's
Apostle ?" He replied, "It is the date-palm tree.”2

‫ﷺ‬
Forbearance with the elderly in congregational prayer

We can understand the Prophet's ( ) concern for the elderly

and disabled by looking at the fact that he shortened the most
important form of worship (salaah) so as not to burden these
people.

‫ﷺ‬
Anas reported:

The Messenger of Allah ( ) would listen to the crying of a

lad in the company of his mother, in prayer, and he would
recite a short surah or a small surah.3

190
The Prophet (‫ﷺ‬ ) did not like to prolong the salaah when old

‫ﷺ‬
and disabled people participated in the congregational prayer,
but he was annoyed with the people who did so. Abu Mas'ood
(RA) reported that a companion of the Prophet ( ) came to
him and said, "O Prophet of Allah (swt)! I am not able to

‫ﷺ‬
perform the morning prayer because that person is extending
the salaah for too long." The narrator says he never saw the
Prophet ( ) more angry than on that day. He said:
ٔ
no; ‫ن‬S; ‫ز‬L£t ; ‫ س‬, f ? H% V% ; Mž 1,> V,> ‫إن‬
‫۔‬0Y gK‫و ذا ا‬ 6 ‫وا‬r U ‫ا‬

"Some of you make people dislike good deeds

(the prayer). So whoever among you leads the
people in prayer should shorten it because
among them are the weak, the old and the
needy.” 1

Specific commandments for dealing well with elderly

parents

Elderly people can be our parents, relatives or other people in

society. There are commandments about good behaviour
toward the elderly in general, but there are also specific
commandments about behaviour toward parents who have
grown old. There are numerous traditions about good conduct
in dealing with parents; we mention only a few here:

Abu Huraira reported that a person came to Allah,'s Messenger

(may peace be upon him) and said : Who among the people is

191
most deserving of a fine treatment from my hand ? He said :
Your mother. He again said : Then who (is the next one) ? He
said: Again it is your mother (who deserves the best treatment
from you). He said: Then who (is the next one) ? He (the Holy
Prophet) said : Again, it is your mother. He (again) said: Then
who? Thereupon he said: Then it is your father. 1

Narrated `Abdullah bin `Amr:

‫ﷺ ﷺ‬
A man said to the Prophet, "Shall I participate in Jihad?" The
Prophet ( ) said, "Are your parents living?" The man said,
"Yes." the Prophet ( ) said, "Do Jihad for their benefit.”

‫ﷺ‬
Teaching respect for elders from childhood onwards

The Prophet ( ) taught the Ummah that the younger should

say "salaam" to the elders so that they learn to respect the
elders and the elders feel that they are respected and loved.
Abu Huraira (RA) narrates:

‫ﷺ‬
‫۔‬sd«V ‫ا‬ " ‫& وا‬ ‫ا‬ ‫ ر‬N‫ وا‬sd'V ‫ا‬ sd\H ‫ ا‬6=

The Prophet ( ) said, "The young should greet the old, the
passer by should greet the sitting one, and the small group of
persons should greet the large group of persons. “ 2

‫ﷺ‬
Overlooking and forgiving the disabled

The kindness of the Prophet ( ) was also shown in

forgiving ill-mannered disabled people. He was gentle to these

192
people and forgave them. When the Prophet ( ‫ﷺ‬ ) left for
Mount Uhud with his army in the month of Shawal of the 3rd

‫ﷺ‬
year of Hijri (April 624 AD), he intended to cross a garden that
belonged to a blind non-Muslim man. This man began to rant

‫ﷺ‬
and blaspheme the Prophet ( ). He even took some mud in
his hand and said, "If I could, I would throw this mud on you."

‫ﷺ‬
The companions of the Prophet ( ) rushed towards him
when they saw this, perhaps they would have killed him for it,
but the Prophet ( ) forbade them and said:
ٔ ٔ ٔ
‫ ۔‬H' ‫ »* ا »* ا ” ا »* ا‬q`; ‫ە‬L ‫د‬

"Leave him, for he is blind, both of his heart and

‫ﷺ‬
of his eyes”.1

The prophet ( ) overlooked the behaviour because of his

‫ﷺ‬
handicap, otherwise, after all, the companions were on their
way to a war, and despite the tense situation, the prophet
( ) forbade his companions from doing anything to him.

Visiting and meeting the sick and disabled

‫ﷺ‬
One of the rights of a Muslim towards another Muslim is to
visit the sick and inquire about their welfare. The Prophet
( ) specifically commanded this:

‫ﷺ‬
‫ ۃ۔‬Ä $ $qD [W ,•K‫ا ا‬L 'D‫ ا‬$ P > ‫دوا‬L

‫ﷺ‬
It was routinely practised by the Prophet ( ). Sahl bin Hanif
reported his father as saying that this was the practise of the
Prophet ( ):

193
 ‫ﱣ‬ ‫ﱣ‬
‫ن‬d# 6N‫ ء ا‬1 P •7 % v‫و‬ ‫ ا‬x ‫ل ا‬Lv‫ن ر‬

‫ﷺ‬
‫ ۔‬¹[W ,Y &`“Å‫ و‬¹ P > ‫د‬L Å‫ و‬¹‫[ور‬ž‫و‬

“He ( ) used to visit the weak among the

Muslims, meet with them, visit their sick and
attend their funeral” 1

The purpose of visiting the sick is to assist and comfort them in

their difficult time, and the disabled deserve it more.

‫ﷺ‬
Encouraging the disabled

The Prophet ( ) used to visit such people, to encourage

them and to try to make them happy. He tried to fulfil their
wishes even if it needed him to go through trouble.

Itban bin Malik who was one of the companions of Allah's

Apostle and one of the Ansar's who took part in the battle of
Badr narrated:

I came to Allah's Apostle and said, "O Allah's Apostle I have

weak eyesight and I lead my people in prayers. When it rains
the water flows in the valley between me and my people so I
cannot go to their mosque to lead them in prayer. O Allah's
Apostle! I wish you would come to my house and pray in it so
that I could take that place as a Musalla. Allah's Apostle said.
"Allah willing, I will do so." Next day after the sun rose high,
Allah's Apostle and Abu Bakr came and Allah's Apostle asked
for permission to enter. I gave him permission and he did not
sit on entering the house but said to me, "Where do you like me
to pray?" I pointed to a place in my house. So Allah's Apostle
stood there and said, 'Allahu Akbar', and we all got up and

194
aligned behind him and offered a two-Rak'at prayer and ended
it with Taslim. 1

‫ﷺ‬
Praying for the disabled

The Prophet ( ) supplicated regularly for the disabled and

‫ﷺ‬
afflicted people to comfort them and motivate them to endure
the sufferings. A blind companion came to him and said,
"Supplicate to Allah to heal me". He ( ) said, "If you want,

‫ﷺ‬
I will supplicate for you, and if you want, you can be patient, it
will be better for you. He said, "Supplicate for me" and the
Prophet ( ) supplicated for him and taught him how to

‫ﷺ‬
2
supplicate.

Ayesha (RA) said that whenever the Prophet ( ) visited a

sick person or a sick person was brought to him he used to
recite this dua:
ٔ ٔ ٔ
E‫ ء إ‬1z E ?@ “ ‫ ا‬X ‫ و ا‬rz‫ س ا‬, ‫” ا ' س رب ا‬:‫اذ‬
‫ ۔‬# v ‫=\ در‬E ‫ ء‬1z W 1z
“O Allaah, Lord of mankind, do away with my
suffering. Heal (me) as You are the only Healer
and there is no cure except that of Yours, it is
that which leaves no ailment behind”3

Prohibition of taunts against the elderly and the disabled

Elderly and disabled people are treated as objects of ridicule in

many societies. People amuse themselves by teasing them and

195
take a kind of pleasure in bullying them, which exposes these
people to two kinds of problems: Isolation and ridicule. This is
strictly rejected in Islam because it is the exact opposite of
respect. Islam forbids ridiculing normal people. Ridiculing
disabled people is even more undesirable. Such behaviour
towards the disabled is haraam and a great sin.
َ ُ ُ Æ ٓ َ َ َ َ ‫ ﱠ‬Æٓ
‫ ْ ۔‬nُ ‹ْ >ِّ ‫ا‬sً dْ ‫ا‬Lْ Lْ É%‫* ا ْن ﱠ‬lÈٰ َ ‫ ٍم‬Lْ 3 Mْ >ِّ ‫ ٌم‬Lْ 3 ْ eÇْ =َ E ‫ا‬Lْ ,ُ >‫ َآ‬Mَ %ْ qِ ‫ ا‬nَ •‫ ﱡ‬%ٰ

O believers! Do not let some ˺nem˹ridicule

others, they may be better than them 1

Instead, Islam teaches:

‫۔‬ tŽ% ‫ ﷲ و‬#-sd; E 0D #“ ‫ ` ا‬DE

“Do not mock your brother or Allah (SWT) will

‫ﷺ‬
have mercy on him and afflict you” 2

The Prophet ( ) has forbidden mocking the elders. Abu

Umamah (RA) reported that the Prophet (
elders:
) said about the ‫ﷺ‬
،‫م‬bv @ 0'a“ ‫ ذو ا‬: ; ,> E‫• ` إ‬% r¥t6=E 0ÊbÊ
‫{۔‬6 > ‫ و إ> م‬، ‫وذو ا‬
There are three types of people that only a
Munafiq (hypocrite) will mock: elderly
Muslims, knowledgeable people, and a
righteous king.3

196
Mocking also includes bad behaviour, using foul nicknames,

‫ﷺ‬
pranks, and any other act that causes trouble.

The Prophet ( ) has strictly forbidden misleading the blind

and annoying them. He said:
ٔ
‫ ۔‬ž 2 ‫ ا‬M *» ‫ ا‬#$ M> ‫ن‬L >

‫ﷺ‬
“Cursed is he who turns the blind from his path” 1

There is another narration that says that he ( ) said:

ٔ
‫ "۔‬Ž6 ‫ ا‬M *» ‫ ا‬#$ M> ‫ ﷲ‬M

Zuhair bin Harb narrates that a few young men of the Quraish
came to Ayesha when she was in Mina and they were laughing
about something. When she asked what they were laughing
about they said that someone had fallen on a rope holding a

‫ﷺ‬
tent, due to which his neck might have broken or he might have
lost an eye. Ayesha (RA) admonished them and said, “Don’t
laugh, I heard the Prophet ( ) say:

0Y‫ در‬nË XŽt$ E‫` إ‬3L; #; 0$Lz ‫ =“ ک‬6> M> >

‫۔‬0u 2 nË , X •> ‫و‬

If a Muslim runs a thorn or (gets into trouble)

severe than this, there is assured for him (a
higher) rank and his sins are obliterated. 2

197
The people who make fun of congenital defects are strongly
warned. Disabled people can be either a father, a brother or a
son and are a test from Allah (SWT). They are silent preachers,
symbols of Allah's (SWT) creation, they are not objects of
amusement. 1

Relaxation for the elderly and disabled in matters of

Shari'ah.

The importance given to old and disabled people in Islam is

reflected in the facilities granted to them in matters of Shari'ah.
For example:

• If old and disabled people are not able to perform salaah

while standing, they are allowed to sit, and if they are not
even able to do so, they are allowed to perform salaah
while lying down.

• If these people cannot fast, they are exempt from

observing the fast.

• If they cannot perform the Hajj, they are permitted to

perform it by proxy.

‫ﷺ‬
Summary of the discussion

The key message of the Prophet’s ( ) example for dealing

with the elderly and disabled is as follows:

• Elderly and disabled people should be respected and have

an honourable position in society.

• Their feelings should not be hurt.

198
• The physical, emotional and social well-being of elderly
and disabled people is the responsibility of society.

• Their needs should be met and solving their problems

should be the top priority.

• Their ignorance and stupidity should be overlooked.

• People should visit them and pray for them.

• They should not be mocked or ridiculed.

• They should not be isolated from society but integrated

into it.

• In matters of Shari'ah, leniency should be shown towards

them.

199
 ‫ )ﷺ‬and
The Prophet of Islam (‫ﷺ‬
children1

‫ﷺ‬
Children deserve special affection, and the Prophet (
very considerate in this regard. He used to say salaam to
) was

children, caress their head affectionately and bless them with

his supplications. He used to kiss them. Once he kissed Hasan

‫ﷺ‬
(RA) and Aqra' bin Haabis (RA) who was sitting next to him
said, "I have ten children but I never kissed one." The Prophet
( ) gave him a look and said, "Whoever is not merciful to
others will not be treated mercifully.”

‫ ۔‬- %E - %E M>

‫ﷺ‬ ‫ﷺ‬
Abu Huraira (RA) reports that a companion of the Prophet

‫ﷺ‬
( ) visited him with his child. The Prophet ( ) embraced
the child and asked his father, "Are you merciful with him?"
The father replied, "Yes," whereupon the Prophet ( ) said,
"Allah (swt) is more merciful with your child than with you,
and he is very kind to those who are merciful.” 2

‫ﷺ‬
There are various such narrations which show the Prophet’s
( ) affection with the children.

200
Special interest in caring and upbringing of girls

Islam has completely reversed this. The Prophet ( ‫ﷺ‬

In the time of Jahiliyah, the girl child was treated inhumanely.
) recited
the verses of the Quran on this issue and changed the attitude
of the society towards the girl. He declared that treating girls
justly will lead to paradise.

Narrated Abdullah ibn Abbas:

‫ ل‬3 no ‫ و &ە‬ÊL%ٔ ‫ و‬n‹n• ‫ و‬œ&u% ; *„ ‫ ا‬X M>

ٔ

‫ﷺ‬
‫۔‬0,•K‫ر اد ﷲ ا‬L q ‫< ا‬c =

The Prophet ( ) said: If anyone has a female

child, and does not bury her alive, or slight her,
or prefer his children (i.e. the male ones) to her,
Allah will bring him into Paradise. 1

Ayesha (RA) told that once a woman came to her with her two
daughters. She asked for something and at that time I had only

‫ﷺ‬
one date with me. I gave her this date. She divided the date into
two halves and gave each half to her daughters, ate nothing and
left. The Prophet ( ) came after some time and when he
heard about this incident, he said:

‫ ر۔‬, ‫ ا‬M> ‫ا‬s°v M$ ‫*ء‬lÌ¢ ‫ ت‬,' ‫ە ا‬qœ M> tf‫ ا‬M>

"Whoever is put to trial by these daughters and

he treats them generously (with benevolence)
then these daughters will act as a shield for him
from Hell-Fire.” 2

201
The teachings of the Prophet ( ‫ﷺ‬ ) had such an effect that the
daughters, who were considered a disgrace to the family and
were buried alive, were now considered a mercy and treated
with love and affection and began to compete with each other
for the adoption of orphaned daughters.

Playing with children and entertaining them

Children by nature tend to play. Trying to keep them from

playing and devoting all their time to learning or some other

‫ﷺ‬
activity is detrimental to their physical and mental
development. So it is advisable to give children the opportunity
to play. The Prophet ( ) has always taken into account this
natural need of children.
Ya'la ibn Murra said, "We went out with the Prophet, may
Allah bless him and grant him peace, and we were invited to
eat. Husayn was playing in the road and the Prophet, may
Allah bless him and grant him peace, raced the people and then
spread out his arms. The boy began to run this way and that
and the Prophet made him laugh until he caught hold of him.
He put one of his hands under his chin and the other on his
head and then embraced him. Then the Prophet, may Allah
bless him and grant him peace, said, 'Husayn is from me and I
am from Husayn. Allah loves anyone who loves Hasan and

‫ﷺ‬
Husayn. They are two of my distinguished descendants.'"1

Abdullah bin Harith (RA) narrates, "The Prophet ( ) made

‫ﷺ‬
Abdullah, Ubaidullah and Kathir bin Abbas (RA) stand in a
line and told them that whoever runs to him first will get this or
that gift. So they ran to the Prophet ( ) and fell around his
neck. He embraced them and kissed them.”2

202
 ‫ن‬L ; ‫ن إ‬L '-6a; :‫ ل‬3 ،‫ا‬q$ ‫ا و‬q$ ; _‫' إ‬v M>
‫>` ۔‬Í° % ‫&رە ; ' ` و‬x ‫}` ە و‬

‫ﷺ‬
Anas said:

The Messenger of Allah ( ) was one of the best of men in

‫ﷺ‬
character. One day he sent me to do something, and I said: I
swore by Allah that I would not go. But in my heart I felt that I
should go to do what the Prophet of Allah ( ) had

‫ﷺ‬
commanded me; so I went out and came upon some boys who
were playing in the street. All of a sudden the Messenger of
Allah ( ) who had come up behind caught me by the back
of the neck, and when I looked at him he was laughing. He
said: Go where I ordered you, little Anas. I replied: Yes, I am
going, Apostle of Allah! Anas said: I swear by Allah, I served
him for seven or nine years, and he never said to me about a
thing which I had done: Why did you do such and such? Nor
about a thing which I left: why did not do such and such? 1

It should be noted here that this incident took place in the

childhood of Anas' (RA). Thus, his apparent defiance should be
understood as childish behaviour and not disobedience.

Zainab from her ex-husband. The Prophet (

affectionately call her Zuwainab. 2
‫ﷺ‬
The mother of believers, Umm Salama had a little daughter
) used to

ٔ ‫ﱣ‬
0# v ‫ ام‬XZf ”Zž‫ ” ز‬b% v‫و‬ ‫ا‬x‫و ن‬
‫” > ارا۔‬Zž‫ زو‬% ”Zž‫ زو‬% :‫ل‬L ž‫و‬

203
 ‫ﷺ‬
‫ﷺ‬
There are several examples of how the Prophet ( ) engaged
with children. One of these instances is when the Prophet

‫ﷺ‬
( ) visited Abu Omair (RA), the younger brother of Anas
(RA), and he found that Abu Omair's (RA) favourite bird was
not there. To comfort Abu Omair (RA), the Prophet ( ) said
to him, "O Abu Omair! What has Nughair done?" Nughair is

‫ﷺ‬
the small bird that was his pet. 1

From these examples, we can understand the prophet's ( )

understanding of the psychology of children and how he
responded to their needs.

Equality and justice among children

It is important for parents to be just to their children. Giving

too much to one child and neglecting another, giving more to
one and less to another, is reprehensible. This oppression
negatively affects the psyche of the oppressed child and the
child gets an inferiority complex. Such children try to stay
away from their parents after they grow up and also become
disobedient to them. Therefore, parents should treat their
children equally.

Narrated 'Amir:

I heard An-Nu`man bin Bashir on the pulpit saying, "My father

‫ﷺ ﷺ‬
gave me a gift but `Amra bint Rawaha (my mother) said that
she would not agree to it unless he made Allah's Messenger
( ) as a witness to it. So, my father went to Allah's
Messenger ( ) and said, 'I have given a gift to my son from
`Amra bint Rawaha, but she ordered me to make you as a

204
‫ﷺ‬
witness to it, O Allah's Messenger ( ‫ﷺ‬ )!' Allah's Messenger

‫ﷺ‬
( ) asked, 'Have you given (the like of it) to everyone of
your sons?' He replied in the negative. Allah's Messenger
( ) said, 'Be afraid of Allah, and be just to your children.'
My father then returned and took back his gift."1

‫ﷺ‬
Anas (RA) narrates:

‫ﷺ‬
A companion of the Prophet ( ) was with him when his son
came, he kissed him and sat him on his lap, and when his
daughter came, he made her sit by his side. The Prophet ( )

‫ﷺ‬
2
said, "You did not deal with them justly.”

We can imagine how the prophet ( ) emphasised the

equality of children in the smallest things. The truth is that if
these principles of equality are followed, children cannot
disobey their parents in any way.

Nurturing children

It is the duty of the parents to bring up their children in a

‫ﷺ‬
virtuous manner, because the parents are the overseers
sponsors and accountable for their children. The Prophet
( ) said:
ٔ
‫۔‬M6- ‫ ادب‬M> "U;‫ •" ا‬M> ‫> •" وا & و &ا‬

Ayyub bin Musa narrated from his father, from his grandfather,
that the Messenger of Allah said :

205
 "There is no gift that a father gives his son more
virtuous than good manners.” 1

‫ ﷲ‬x ‫ل ﷲ‬Lv‫ ل ر‬3 :‫ ل‬3 , ‫* ﷲ‬l´‫ ۃ ر‬#v Mf f Y M

ٔ ٔ
‫ ع۔‬Hf ‫&ق‬Ht% ‫ ان‬M> ‫ا‬sd ‫" و &ە‬Y ‫دب ا‬³% ‫ن‬E : v‫و‬

Jabir bin Sumurah narrated that the Messenger of Allah said :

"That a man should discipline his son is better

for him than to have given a Sa' in charity.”2
‫ﱣ‬ ‫ﱣ‬
‫ل ا‬Lv‫ ل ر‬3 :‫ ل‬3 , ‫< ا‬l´‫&ري ر‬eK‫ & ا‬v B8‫ ا‬M
ٔ ‫ﱣ‬
‫ و‬M`Y‫ وزو‬MnË‫ ت ; د‬,f ‫ث‬bÊ ‫ ل‬M> : v‫و‬ ‫ ا‬x
ٔ
‫۔‬0,•K‫ ; ا‬Mno ‫ إ‬M6-‫ا‬

‫ﷺ‬
Narrated AbuSa'id al-Khudri:

The Prophet ( ) said: If anyone cares for

three daughters, disciplines them, marries them,
and does good to them, he will go to Paradise.3
‫ﱣ‬ ‫ﱣ‬ ‫ﱣ‬
‫ ا‬x ‫ل ا‬Lv‫ ر‬M , ‫< ا‬l´‫ > ر‬Mf ‘C‫ ا‬M
ٔ ٔ ٔ ٔ

‫ﷺ‬
‫ ۔‬nË‫ا اد‬L,6-‫ و ا‬$‫د‬E‫ا او‬L> $‫ ا‬:‫ ل‬3 v‫و‬

Anas bin Malik narrated that the Messenger of Allah( )

said:

206
 "Be kind to your children, and perfect their
manners.”1

Prophet (‫ﷺ‬
We know from various Ahadith the clear commands of the
) to be fair to children and neglecting their
education is disliked. The greatest gift a father can give his
children is a good education.

Teaching how to worship

The field of child education is broad and there are many

‫ﷺ‬
aspects of good upbringing of children, and religious education
is one of them. There are clear commandments of the Prophet
( ) in this regard. He says about Salaah:
‫ﱣ‬ ‫ﱣ‬
‫ا‬L# : v‫و‬ ‫ ا‬x ‫ل ا‬Lv‫ ل ر‬3 :‫ ل‬3 ‫ۃ‬sŒv M
‫ “ ۃ۔‬Mf‫ ا‬no ‫ە‬L‡ P‫ن وا‬d,v O'v Mf‫ۃ ا‬bH ‫< ا‬+H ‫ا‬
(Sabrah bin Ma'bad al-Juhni) narrated that:
Allah's Messenger (S) said: "Teach the boy
Salat when he is seven years old, and beat him
(if he does not pray) when he is ten.” 2
According to another hadith:

M> X 1- > :? Mf M6g X 3 :‫ ل‬3 ‫راء‬LgK‫ ا‬B8‫ ا‬M

‫ﱣ‬
‫‘۔‬#eK‫ات ا‬L H ‫ ا‬:‫ ; ل‬v‫و‬ ‫ ا‬x <+, ‫ا‬

learned from the Prophet (

to pray five times a day. 1
‫ﷺ‬
Hasan bin Ali (RA) was asked what he had
), and he replied,

207
 ‫ﷺ‬
Ibn Abbas (RA) narrates:

‫ﷺ‬
A caravan met with the Prophet ( ) at a place called Rouha.

‫ﷺ‬
The Prophet ( ) asked, "Who are these people?", it was
answered, "They are Muslims". Someone from the caravan
asked, "Who are you?", and he ( ) replied, "I am the
Prophet of Allah". A woman picked up her child and said,
"Messenger of Allah, would the child be credited with having
performed the Hajj?" In response, he said, "Yes, and there
would be a reward for you."2
Imam Nawawi writes in the explanation of this hadith that the
purpose of this question about the performance of Hajj by a
child and its answer is to train the child so that when he grows
up, he is already trained in the rituals of Hajj.

‫ﷺ‬
Teaching children about religion

Although the Prophet ( ) supplicated for any useful

knowledge and motivated his Ummah to seek knowledge, he
placed more emphasis on imaan and Qur’an.
It was narrated that Jundub bin Abdullah (RA) said:
‫ﱣ‬
‫اورۃ‬q- ‫ ن‬t; M• ‫ و‬v‫و‬ ‫ ا‬x <+, ‫ ا‬O> ,$
‫ ا آن‬,# 7 Ê ‫ ا آن‬t ‫'" ان‬3 ‫ ن‬#% ,# t;

‫ﷺ‬
‫ ۔‬#%‫; زدد إ‬

"We were with the Prophet ( ), and we were

strong youths, so we learned faith before we
learned Qur'an. Then we learned Qur'an and our
faith increased thereby.” 3

208
Narrated Ibn Abbas (RA):
‫ﱣ‬
x ‫ل ﷲ‬Lv‫* ر‬c#P :‫ ل‬3 #n‹ ‫< ا‬l´‫ ' س ر‬Mf‫ ا‬M
‫ ب۔‬tV ‫ ا‬# Î ‫ ا‬:‫ ل‬3 ‫ و‬v‫و‬ ‫ﷲ‬

‫ﷺ‬
Narrated Ibn `Abbas:

Once the Prophet ( ) embraced me and said,

"O Allah! Bestow on him the knowledge of the
Book (Qur’an).1
‫ﱣ‬ ‫ﱣ‬ ُ ‫ﱣ‬
‫ ا‬x ‫ل ا‬Lv‫@? ر‬LD : #n‹ ‫< ا‬l´‫ ' س ر‬Mf‫ ل ا‬3
ٔ ٔ
‫ ۔‬V•N‫ ات ا‬3 &3 ‫ن و‬d,v “ Mf‫ و ا ا‬v‫و‬

"Allah's Apostle died when I was a boy of ten

years, and I had learnt the Muhkam (of the

‫ﷺ‬
Qur’an).” 2

The Prophet ( ) has instructed his Ummah not to be

indifferent to the religious education of children, for there can
be no higher education for a believer than religious education.

Moral education of children

Moral education is an important aspect of children's education.

It is the responsibility of parents to teach moral values to their
children so that they do not adopt bad morals and practice good
morals. Among the baser morals, is the telling of lies. If
someone calls a child and says, "Come here, I will give you

209
comes, then the Prophet (
to a hadith:
‫ﷺ‬
this," and if the person does not give him this thing when he
) has called this a lie. According

‫ﱣ‬ ‫ﱣ‬
‫ ل‬7 *+H ‫ ل‬3 M> : v‫و‬ ‫ ا‬x ‫ل ا‬Lv‫ ل ر‬3
‫۔‬0fq$ *ª; 2 = Ê ،‫ ک‬:

Making a promise to give something and not keeping the

promise is undoubtedly a lie. Moreover, it makes the child
accustomed to lying, which leads to a decline in his moral

‫ﷺ‬
values. 1

The Prophet ( ) said:

ٔ
‫• ۔‬1%E Ê Žx "Y ‫= & ا‬E

A man should not make a promise to a child that he will not

keep. 2

Narrated Abu Huraira:

and put it in his mouth. The Prophet ( ‫ﷺ‬

Al-Hasan bin `Ali took a date from the dates given in charity
) said, "Expel it from
your mouth. Don't you know that we do not eat a thing which
is given in charity?”
ٔ ٔ
‫۔‬03&H ‫ " ا‬E ‫ ت ا‬z >‫ا‬

importance the Prophet ( ‫ﷺ‬

There are many such narratives and events that show the
) attached to a good moral

210
education. Therefore, parents and guardians should not neglect
the moral education of their children.

‫ﷺ‬
Teaching how to eat

In teaching good manners and values, the Prophet ( ) did

not leave out little things, even mundane things like eating.
'Omar bin Al Salama narrates:
‫ﱣ‬
X ‫ و‬v‫و‬ ‫ ا‬x ‫ل ﷲ‬Lv‫> @? )• ر‬bA X,$
‫ﱣ‬ ‫ﱣ‬
‫ ا‬x ‫ل ا‬Lv‫ ; ل _ ر‬،0•1H ‫ @ ا‬Ïa2D ‫&ی‬%
#; ، % #> " ‫ و‬, # f " ‫ ﷲ و‬v ‫م‬bA % : v‫و‬

‫ﷺ‬
‫ &۔‬¢ *]# G D X ‫زا‬

‫ﷺ‬
I was under the care of the Prophet ( ), and

‫ﷺ‬
once when I was eating with him ( ), I ate
from all sides of the plate. Then the Prophet
( ) said, "Take Allah's name, eat with your
right hand, and eat what is near you," and from
that day on I ate as he instructed. 1

Protecting the life of children

Every human life is respected in Islam by the mere fact that it

is a human being. Killing a human being without reason is like
killing the entire humanity. Therefore, there are special
commandments in Islam to protect human life and the various
ways that lead to the killing of human beings have been
identified and declared as a grave sin. The practice of killing
girls is condemned and this practice has been eradicated. The

211
abortion of a fetus is also considered the killing of a human

‫ﷺ‬
being. The commandment prohibiting the killing of non-
combatants in war falls into the same category and includes the
prohibition of killing children. The Prophet ( ), when
giving instructions on the etiquette of war, said:
‫ﱣ‬
‫و‬ ‫ا `& ا‬q`; ،‫ا و &ا‬L t DE‫ا و‬L «#DE‫\&روا و‬7 E‫ا و‬L \7E
‫ﱣ‬
‫ ۔‬v‫و‬ ‫ ا‬x Ž ‫ۃ‬sdv

"Do not transgress, do not cheat, do not mutilate

‫ﷺ‬
the corpses, do not kill the children. This is the
law of Allah (SWT) and the conduct of his
Prophet ( ).”

212
 The Prophet of Mercy (‫ﷺ‬‫ )ﷺ‬in the
midst of the children of his family

Among the various blessings of Allah (SWT) to man, the most

important is the blessing of progeny. Man feels that his world
is incomplete without children, even if he has all kinds of

‫ﷺ‬
luxuries. In some religions, having a family and living together
with a spouse and children is disliked and considered an
obstacle on the spiritual path. The prophet ( ) denied this
concept by both his word and deed. He lived a practical life, as
a loving father should live with his children.

‫ﷺ‬
Rejoicing on the birth of a child

‫ﷺﷺ‬
He ( ) showed us that the parents should rejoice on the
birth of a child. When Abu Raf’ey, who was a freed slave of
the Prophet ( ) gave the good news of the birth of Ibrahim
(RA), the Prophet ( ) was so glad that he granted a slave to
the bearer of good news.1
ٔ
‫'&ا۔‬ ”¹L; ‫ە‬EL> O;‫ را‬Lf‫ ا‬f ‫“ ە‬¢ ‫و‬
He used to say azaan in the right ear and iqaamah in the left ear
of the newborn, and let the newborn taste something sweet like
a date, gave him a good name, shaved the head, and donated
silver equal to the weight of the hair as alms.2

213
 ‫ﷺ‬
Affection for his children

The Prophet ( ) was very affectionate to his children.

Ayesha (RA) relates that when Fatima (RA) visited him during
his last illness, he greeted her with the words, "You are
welcome, my daughter," and made her sit on his right or left
side and talked to her secretly.
ٔ ٔ ٔ
v‫ ا‬Ê #z M ‫ او‬, #% M `6 Y‫ ا‬Ê ،*],f % '- >

‫ﷺ‬
‫« ۔‬%&- #no ‫إ‬

It was his ( ) usual practice that whenever Fatima (RA)

visited him, he would get up, hold her hand, kiss her on the
forehead, make her sit on his right and sometimes he would
spread his sheet for her to sit down. 1

‫ﷺ‬
While this act shows his love for his children, it also tells us
that daughters are as deserving of their fathers' love as sons. In
fact, the Prophet ( ) placed more emphasis on educating
daughters and treating them well than sons. He said, "He who
brings up his daughters in an excellent manner will be with me

‫ﷺ‬
in Paradise like these two fingers”.2

The woman who used to wet nurse his ( ) son Ibrahim used
to live three miles away in the suburbs of Madinah. He used to
visit his son, kiss him, smell him and return. 3

214
 َ َ ْ َ َ َ َ َ َْ َ َ ُ َ ً َ ْ ُ ُ ْ َ َ
Mُ •ْ ‫ُ َو‬ ِ 2,§ ‫ ن‬Ð; 0ِ ,§&ِ N‫ ِا_? ا‬L ?@ِ ˜ Pِ sْ °6> —:‫ َ ِا‬f‫™ ن ِإ‬
ُ ُ ْ َ َ ْ َ َ َ ْ ُ َ
‫ ُﻩ‬q Ô—َ ; ,ً —ْ 3 ‫ ُﻩ‬sُ Ó}ِ ‫ َو™ َن‬Mُ &‫ َو ِإ ﱠ ُ˜ ُ— ﱠ‬Xَ Ñْ 'َ ‫َ> َ ُ˜ ; َ— ْ& ُ" ا‬
ُ ُ َ َ
Oُ Yِ ْ §َ ‫ ﱠ‬Ê ˜ُ 'ِّ —ُ ;

Affection for his grand children

children. Once the Prophet ( ‫ﷺ‬

His love for his grandchildren was the same as that for his
) kissed Hasan bin Ali (RA)
and Aqr'a bin Haabis (RA) who was nearby saw this and

‫ﷺ‬
expressed his astonishment at this act, thinking that it was not
befitting for a Prophet to show such affection. The Prophet

‫ﷺ‬
( ) corrected him and said that this is the consequence of
mercy and added that mercy is not given to someone who is not
merciful. According to another tradition, the Prophet ( )
played with Hasan (RA) or Hussain (RA), he took them by the
hands and made them climb on his chest and kiss them. 1
Sometimes he would also make them climb on his back and
say, "You are among the best of the riders". 2 Once, when he
was delivering a sermon, Hasan (RA) and Husain (RA) jumped
through the audience to get near him. He interrupted the
sermon, picked them up and remarked, "Allah has spoken the
truth, wealth and progeny are a test.”3 “I saw them and I could
not wait”. 4

215
Ya'la ibn Murra said, "We went out with the Prophet, may
Allah bless him and grant him peace, and we were invited to
eat. Husayn was playing in the road and the Prophet, may
Allah bless him and grant him peace, raced the people and then
spread out his arms. The boy began to run this way and that
and the Prophet made him laugh until he caught hold of him.
He put one of his hands under his chin and the other on his
head and then embraced him. Then the Prophet, may Allah
bless him and grant him peace, said, 'Husayn is from me and I
am from Husayn. Allah loves anyone who loves al-Hasan and
al-Husayn. 1

It was narrated from 'Abdullah bin Shaddad, this his father

‫ﷺ‬
said:

‫ﷺ‬
"The Messenger of Allah ( ) came out to us for one of the
nighttime prayers, and he was carrying Hasan or Husain. The
Messenger of Allah ( ) came forward and put him down,
then he said the Takbir and started to pray. He prostrated

‫ﷺ‬
during his prayer, and made the prostration lengthy." My father

‫ﷺ‬
said: "I raised my head and saw the child on the back of the
Messenger of Allah ( ) while he was prostrating so I went

‫ﷺ‬
back to my prostration. When the Messenger of Allah ( )
finished praying, the people said: "O Messenger of Allah
( ), you prostrated during the prayer for so long that we
thought that something had happened or that you were
receiving a revelation.' He said: 'No such thing happened. But
my son was riding on my back and I did not like to disturb him
until he had enough.’"2

216
 ‫ﷺ‬
Narrated Abu Huraira Ad-Dausi:

Once the Prophet ( ) went out during the day. Neither did
he talk to me nor I to him till he reached the market of Bani
Qainuqa and then he sat in the compound of Fatima's house
and asked about the small boy (his grandson Al-Hasan) but

‫ﷺ‬
Fatima kept the boy in for a while. I thought she was either
changing his clothes or giving the boy a bath. After a while the
boy came out running and the Prophet ( ) embraced and
kissed him and then said, 'O Allah! Love him, and love

‫ﷺ‬
whoever loves him.’

The Prophet ( ) showed the same affection to his personal

helper, Zaid's (RA) son Osama, as he did to his grandchildren.

‫ﷺ‬
Narrated Usama bin Zaid:

Allah's Messenger ( ) used to put me on (one of) his thighs

and put Al-Hasan bin `Ali on his other thigh, and then embrace
us and say, "O Allah! Please be Merciful to them, as I am
merciful to them. “ 1

And his affection was not limited to the two Hasans, but
extended to other children of his family and all children in
general. Sometimes he used to pray while holding Umama bint
Zainab (RA) in his arms, he used to put her aside during the

‫ﷺ‬
sajda and pick her up again when he got up from the sajda.2

Abdullah bin Harith (RA) narrates, "The Prophet ( ) made

Abdullah, Ubaidullah and Kathir bin Abbas (RA) stand in a
line and told them that whoever runs to him first will get this or

217
that gift. So they ran to the Prophet ( ‫ﷺ‬
) and fell around his
neck. He embraced them and kissed them.”1

It was his behaviour with his friends children also.

Narrated Um Khalid:

‫ﷺ ﷺ‬
(the daughter of Khalid bin Sa`id) I went to Allah's Messenger
( ) with my father and I was Nearing a yellow shirt. Allah's
Messenger ( ) said, "Sanah, Sanah!" (`Abdullah, the
narrator, said that 'Sanah' meant 'good' in the Ethiopian

‫ﷺ‬
language). I then started playing with the seal of Prophethood

‫ﷺ‬
(in between the Prophet's shoulders) and my father rebuked me
harshly for that. Allah's Messenger ( ) said. "Leave her,"
and then Allah's Messenger ( ) (invoked Allah to grant me
a long life) by saying (thrice), "Wear this dress till it is worn
out and then wear it till it is worn out, and then wear it till it is
worn out." (The narrator adds, "It is said that she lived for a
long period, wearing that (yellow) dress till its color became
dark because of long wear.”)2

‫ﷺ‬
Being humorous with children

The Prophet (
‫ﷺ ﷺ‬
) used to be humorous with children. There
are several examples of how the Prophet ( ) engaged with

‫ﷺ‬
children. One of these instances is when the Prophet ( )
visited Abu Omair (RA), the younger brother of Anas (RA),
who used to play with a bird. The Prophet ( ) said to him,
3
"O Abu Omair! What has Nughair done?”

218
was five years old, the Prophet ( ‫ﷺ‬
Mahmud ibn Rabie (RA) said that he remembers that when he
) took some water from
the bucket in his mouth and splashed it on me. 1 There is an
element of benediction in this act and humour also.

‫ﷺ‬
Choosing good names

The Prophet ( ) was very careful to give his children good,

‫ﷺ‬
meaningful names. Ali (RA) narrates that when Hasan (RA)

‫ﷺ ﷺ‬
was born, he gave him the name "Harb", whereupon the
Prophet ( ) said, "No, he will be called Hasan". When
Hussain (RA) was born, the Prophet ( ) asked his name. Ali

‫ﷺ‬
(RA) said the same name "Harb". The Prophet ( ) gave him
the name "Hussain". He intended to name his third son "Harb",

‫ﷺ‬
but the Prophet ( ) named him Mohsin.

When Mariah Al-Qibtiyyah gave birth to his ( ) son, he

named him Ibrahim and said, "I named him Ibrahim after my
father Ibrahim”.2

‫ﷺ‬
Abu Moosa Al Ash’ari brought his newborn to the Prophet
( ), he named him Ibrahim and have him taste a date and
supplicated for him. 3

A girl was brought to him and he asked her name, she said
‘Asiyah that means disobedient, and he changed her name to
Jameela. 1

219
 ‫ﷺ‬
Consideration for the needs and feelings of children.

He ( ) was always considerate of the needs of children.

Once he was starving when he was invited by a companion to
eat. He sent some of the food for Fatima (RA) from there.2

‫ﷺ‬
The mother of his son Ibrahim did not have enough milk, so

‫ﷺ‬
the Prophet ( ) provided a wet nurse for him.

It pleased the Prophet ( ) that everyone who returned home

from a journey took a gift for his household. He said, "If
nothing else, take a beautiful stone so that the children can play

‫ﷺ‬
with it”.3

Once the Prophet ( ) was given a gold-plated necklace and

he promised his wives that he would give it to the person he
loved the most. While the wives were afraid that he might gift
it to someone other than herself, he gave the necklace to his
granddaughter Umama bint Abu Al ‘Aas.4

‫ﷺ‬
Consideration for their feelings

‫ﷺ‬
The Prophet ( ) was always concerned about the feelings of
his children. When Ali (RA) expressed his desire to marry the
daughter of Abu Jahl and the Prophet ( ) came to know
about it, he said, "Fatima is a part of me, I hate to see her
troubled. By Allah, the daughter of the Prophet of Allah and

220
the daughter of the enemy of Allah cannot be the wives of one

‫ﷺ‬
man." The relatives of Hisham bin Mughairah asked for
permission to marry their daughter to Ali (RA). The Prophet
( ) refused twice and said, "If Ali wishes, he can divorce
Fatima and marry in this family, because Fatima is a part of
me." In another narration he said, "I do not make what is halaal
to be haraam and what is halaal to be haraam.1

There are two possible reasons behind his refusal. First is that
both Abu Jahl and Mughairah’s families were sworn enemies of

‫ﷺ‬
Islam till the conquest of Makkah. It was not prudent that the
daughter of such family become part of his beloved daughter
Fatima’s (RA) family. Secondly, the Prophet ( ), like any
other human being had innate feelings. A co-wife is always a
source of emotional suffering for any woman, and a daughter’s

‫ﷺ‬
suffering affects the father. Hence, by getting married into one
of these families, Ali (RA) would have become a source of

‫ﷺ‬
sorrow for the Prophet ( ). And it is a matter of great
misfortune in this world and in hereafter for any Muslim to be

‫ﷺ‬
the cause of suffering for the Prophet ( ). That is why he
advised Ali (RA) that he can get married, because the Prophet

‫ﷺ‬
( ) cannot declare what is halaal to be haraam, but he should

‫ﷺ‬
divorce Fatima (RA) if he decided to get married. This not only
shows the love of the Prophet ( ) for Fatima (RA) but also
shows that the Prophet ( ) wanted to save Ali (RA) from the
resulting loss in this world and in the hereafter.

‫ﷺ‬
Lenience with children

The Prophet ( ) was so considerate for the comfort of the

children that he would shorten the salaah upon hearing the

221
crying children who were accompanying their mothers in the
masjid-e-nabawi.

Narrated Anas bin Malik:

The Prophet, said, "Whenever I start the prayer I intend to

prolong it, but on hearing the cries of a child, I cut short the
prayer because I know that the cries of the child will incite its
mother's passions.” 1
ٔ ٔ ٔ ‫ﱣ‬
&ž‫ۃ و ا ار‬bH ‫د " @ ا‬E BC‫ إ‬: v‫و‬ ‫ ا‬x ‫ل‬3
ٔ ٔ ٔ
M> ‫ ا‬#> B7bx ?@ ‫ز‬L£D ; <+H ‫ ء ا‬Éf O#v ; nà G‫إ‬
ٔ
‫ ۔‬W Éf M> >‫& ا‬Y‫&ۃ و‬z

‫ﷺ‬ ‫ﷺ‬
Grief on children’s death

When his ( ) son died, the Prophet ( ) addressed him

and said:

O Ibrahim, if death were not certain that the last

of us would join the first, if Allah's promise
were not false, if the span of life were not
limited, and if everyone did not have a time to
say goodbye, we would mourn you even more
than we do now. The eyes send their tears and
the heart is sad, but we only say what pleases
our Lord. Indeed, O Ibrahim, we mourn for you

‫ﷺ‬
because you have passed away.

He ( ) told people not to cover the shroud until he had seen

him. He bent towards him and wept. 2

222
‫ﷺ ﷺ‬
(
‫ﷺ‬
When his ( ) grandson was passing away, the Prophet
) took him in his hands and he took his last breath. The

‫ﷺ‬
Prophet (
Prophet (
) wept and Sa’ad bin Ubadah (RA) asked the
), “What is this?” and he replied, "This is the
mercy that Allah put in the hearts of those he wanted his slaves
to have. Allah is merciful on those who are merciful”1

Looking after the health of the family

Similarly, he took care of the welfare of the family, and when

‫ﷺ‬
someone fell ill, he took care of him. During the Battle of Badr,

‫ﷺ‬
when the participation of each Muslim was crucial, the Prophet
( ) made Othman (RA) stay behind and take care of his
wife, the Prophet's ( ) daughter, Ruqaiyya, who was very ill

‫ﷺ‬
at the time. 2

The Prophet ( ) used to recite this dua over children of his

family. He used to recite this dua on Hasan and Husain (RA):
‫ﱣ‬ ٔ
" M> ‫ و‬0> :‫ ن و‬2 z " M> 0> t ‫ا‬ ‫ ت ا‬# Éf #$ q ‫ا‬
‫۔‬0>E ‫ن‬d

'O Allah! I seek Refuge with Your Perfect Words

from every devil and from poisonous pests and
from every evil, harmful, envious eye. 3

223
 ‫ﷺ‬
Religious and Moral education

Where the Prophet ( ) was informal with children and used

to be affectionate with them, he also made sure that they got
proper religious and moral education. He said, “Respect your
children and perfect their manners”
ٔ ٔ ٔ ٔ
‫ ۔‬nË‫ا اد‬L,6-‫ و ا‬$‫د‬E‫ا او‬L> $‫ا‬

‫ﷺ‬
When Hasan (RA) ate a date that was given as alms, the
) stopped him from doing so. 1 According to

‫ﷺ‬
Prophet (

‫ﷺ‬
some traditions, Hasan and Husain (RA) had eaten the dates
when the Prophet ( ) made them spit out the dates and said,
"Do not you know that the family of Mohammad ( ) is not
allowed to eat alms?"

‫ﷺ‬
Abbas' (RA) son Fazal (RA) used to tie a thread to protect
himself from the evil eye, as was customary in the days of
Jahiliyah. He was very young at that time, the Prophet ( )
broke this thread.2

Prophet (‫ﷺ‬
Fatima (RA) was asleep at the time of the sacrifice. The
) woke her up and told her to be present at the
time of the sacrifice. 3

Ali (RA) said to Fatima (RA): I have pain in my chest because

I carried the water.

224
 ‫ﷺ‬‫ﷺ‬
(RA) told her to ask the Prophet (
So they came to the Prophet ( ‫ﷺ‬
Fatima (RA) said to him: I get tired of grinding the flour. Ali
) to give them a helper.
). And the Prophet ( )
said, "You have come to ask for a helper. I will give you
something better than that. Recite Subhan Allah 33 times,
Alhamdulillah 33 times and Allahu Akbar 34 times after every
salah and the same at bedtime.” 1 In other narrations he said,
“By Allah, I will not give it to you and leave Ahlus-suffah.” 2

Prophet (‫ﷺ‬ ), and once when I was eating with him (

ate from all sides of the plate. Then the Prophet ( ‫ﷺ‬‫ﷺ‬
Omar bin Abi Salamah narrates: I was under the care of the
), I
) said,
"Take Allah's name, eat with your right hand, and eat what is
near you," and from that day on I ate as he instructed. 3

and taking permission, the Prophet ( ‫ﷺ‬

Once Safwan bin Umayyah (RA) entered without saying Salam
) told him to go back
outside, say Salam and enter after taking permission. 4

the masjid, the Prophet (‫ﷺ‬

Despite the risk that children might not respect the sanctity of
) encouraged them to come to the
masjid. He allowed the children to stand between the rows of
men and women. 5 He forbade the elders from actions that are
not suitable for the good upbringing of the children.

225
 ‫ﷺ‬
A young companion Abdullah bin Aamer (RA) narrates: The

‫ﷺ‬
Prophet ( ) was in our house when my mother called me

‫ﷺ‬
and said, "Come here, I will give you something." The Prophet
( ) asked her, "What are you giving him?" She replied, "I
am giving him a date," whereupon the Prophet ( ) said, "If
you had not given him the date, it would have been written
about you as a lie” 1

accompanying the Prophet ( ‫ﷺ‬

Once when Abdullah bin Abbas (RA) was very young, he was
) on his ride. He (
instructed him with good advice during the ride.
) ‫ﷺ‬
ٔ
‫ ﷲ‬Õ1-‫ ا‬، 1•% ‫ ﷲ‬Õ1-‫ ا‬:‫ ت‬# # ‫• ا‬C‫م! إ‬bA %
ٔ ٔ
‫۔‬JK‫ ل ﷲ ا‬67 X v ‫ و إذا‬œ £D ‫&ە‬£D

Ibn 'Abbas narrated:

"I was behind the Prophet(s.a.w) one day when

he said: 'O boy! I will teach you a statement: Be
mindful of Allah and He will protect you. Be
mindful of Allah and you will find Him before
you. When you ask, ask Allah, and when you
seek aid, seek Allah's aid. Know that if the
entire creation were to gather together to do
something to benefit you- you would never get
any benefit except that Allah had written for
you. And if they were to gather to do something
to harm you- you would never be harmed except
that Allah had written for you. The pens are
lifted and the pages are dried.” 2

226
 ‫ﷺ‬
Abdullah Ibn Abbas (RA) spent a night in the house of his

‫ﷺ‬
mother's sister, Maimuna (RA), who was the wife of the

‫ﷺ‬
Prophet ( ). He joined the Tahajjud prayer with the Prophet
( ). When he was standing on the left side of the Prophet
( ), he grabbed him by the ear and pulled him to his right
1
side.

Al-Fadl (his brother) was riding behind Allah's Apostle and a

woman from the tribe of Khath'am came and Al-Fadl started
looking at her. The Prophet turned Al-Fadl's face to the other
side.2

‫ﷺ‬
Protection of children’s rights

The Prophet ( ), who cared about the needs and feelings of

‫ﷺ‬
children, also made efforts to educate them well, making sure that
their rights were not trampled upon. Sahl S'aidi (RA) narrates that

‫ﷺ‬
someone gave the Prophet ( ) something to drink, and after he
finished drinking, he asked a boy who was sitting on his right if he

‫ﷺ‬
would allow the elders who were sitting on the Prophet's ( ) left
to take the rest of the drink first. The boy said, "By Allah, I will not
prefer anyone (before me) for your leftovers. So the Prophet ( )
3
gave the boy his leftover.

Choosing good spouses for children

He sought out good marriage proposals for his children based

on piety, good moral values and appropriate age. He married

227
his daughter Zainab (RA) to Abul 'Aas (RA). He praised his
son-in-law because when he was captured in the battle of Badr,
he was released on the condition that he would bring Zainab
(RA) to Madinah, and he fulfilled this condition. Abul 'Aas
was remarried to Zainab (RA) after he moved to Madinah. 1

He married Ruqaiya (RA) and Umm Kulthum (RA)

subsequently, to Othman (RA), who made a name for himself
in the service of Islam. He was wealthy and known for his
generosity. Abu Bakr (RA) and Omar (RA) expressed their
desire to marry Fatima (RA), but he refused on the grounds that

‫ﷺ‬
Fatima's (RA) age did not correspond to their age. However,
when Ali (RA) asked for her hand in marriage, the Prophet
( ) agreed. 2 His membership in a noble family, his
preeminence in Islam, his intelligence, and his ingenuity were
recognised even during the period of the Sahaba.

Good relations with son-in-law

‫ﷺ‬
Relation with son-in-law is with respect to the daughter and a
good relationship with son-in-law has a positive impact on the
daughter. The Prophet ( ) kept amiable relationship with

‫ﷺ‬
his sons-in-law and treated them with respect.

Allah's Messenger ( ) came to the house of Fatima and he

did not find `Ali in the house; whereupon he said: Where is

‫ﷺ‬
your uncle's son? She said: (There cropped up something)
between me and him which had annoyed him with me. He went
out and did not rest here. Allah's Messenger ( ) asked a
person to find out where he was. He came and said: Allah's

228
‫ﷺ‬
Messenger, he is sleeping in the mosque. Allah's Messenger

‫ﷺ‬
( ) came to him and found him lying in the mosque and
saw that his mantle had slipped from his back and his back was
covered with dust and Allah's Messenger ( ) began to wipe
it away from him (from the body of Hadrat `Ali) saying: Get
up, covered with dust (Abu Turab); get up, covered with dust. 1

‫ﷺ‬
Supplication for children

The Prophet ( ) not only dealt lovingly with children and

took care of their education, but he also prayed for them. When

‫ﷺ‬
his companions brought their children, he used to pray for them
for divine blessings. Abdullah bin Abbas (RA) was his young
paternal cousin. The Prophet ( ) supplicated to Allah to
grant him the interpretation of the Quran and the understanding
of the religion. 2
ٔ ‫ﱣ‬
‫۔‬M%& ‫" و; ` @? ا‬ž‫ و‬t ‫ ا‬# ` ‫ا‬

Prophet (
Prophet (
‫ﷺ‬
Anas (RA) was one of the special personal assistants of the

‫ﷺ‬ ). His mother gave him into the service of the

) when he was ten years old. The Prophet ( )‫ﷺ‬
prayed for wealth, progeny and old age. The effect of his
prayer was so great that his two orchards bore fruit that was
harvested twice a year, he had 78 children and lived to 110
years of age. 3

229
To sum up, his life ( ‫ﷺ‬ ) is an example of a loving parent, a
successful mentor and a responsible guardian who takes into
account every aspect, such as the children's feelings, their
moral and religious education, their material well-being,
because children are the future of a society, they are to their
parents like the harvest to the farmer or the fruits or flowers to
the gardener.

230
 Behaviour in dealing with his wives

Good behaviour by a host with his guest, a merchant with his

customer, a supervisor with his employee, and a friend with his
friend is not much of a challenge. Nor is it difficult to show good
behaviour with people we meet now and then, but the
relationship between husband and wife is such that they are
always together, privately and publicly, in broad daylight and in
the darkness of night, every day of the year. There are moments
of joy and sorrow, and sometimes anger and dissatisfaction
during this full-time relationship. It is possible for a person to
get away with superficial behaviour and live a life with two
faces. An artificial one that has all the positive qualities like
gentle, well-mannered, virtuous and loving, and a real one that is
ill-mannered, bad-tempered, angry, rude and irritating. But the

‫ﷺ‬
relationship between man and woman is such that you cannot
hide your true self by putting on the artificial face of a well-
mannered person. This is the reason why the Prophet ( ) said
that the best among you is the one who has good manners. And
added that the best among you is the one who is best to his
wives, and I am the best of you to my wives. 1
ٔ ٔ ٔ

‫ﷺ‬
‫ ?۔‬:E $sd ‫ و ا‬œE $sd $sd

And there is no doubt that the life of the Prophet ( ) is a

model of good behaviour toward wives.

231
The Prophet (‫ﷺ‬ ) had a special permission to have more than
four wives in order to spread the religion and the prophetic
knowledge and to gain the goodwill of the different tribes.
Thus, he was married to eleven women: Khadija Bint
Khuwalid (RA), Sauda bint Zam’a (RA), Ayesha bint Abi Bakr
(RA), Hafsa bint Omar (RA), Zainab bin Khuzaima (RA),
Umm Salama bint Abi Umaya (RA), Zainab bint Jahsh (RA),
Juwairiah bint Haritha (RA), Umm Habiba bint Abi Sufyan

‫ﷺ‬
(RA), Safiyyah (RA) and Maimunah (RA).

The Prophet ( ) had the best behaviour with his wives, and
why should he not do so when Allah (SWT) says, "Live
honourably with them”

‫ وف۔‬N f M:‫ و‬z ‫و‬

‫ﷺ‬
This is a comprehensive commandment that includes good
manners, kindness, consideration, etc., and the life of the
Prophet ( ) is a practical guide for how to live this
commandment.

Appreciating their merits

An important element of treating wives well is to appreciate the

good in them and to show them love. It is the nature of man
that praise or expressions of love for someone make him

‫ﷺ‬
happy, and it is very valuable for a wife to have her husband
praise her. She feels that she has received the most precious
gift. The Prophet ( ) praised his wives using praiseworthy
expressions. He said about Ayesha (RA) “The excellence of
'A'isha over women is like the excellence of Tharid over all
other food.” 1

232
 ‫ م۔‬2 ‫ ا‬W v &%s¤ ‫" ا‬U1$ ‫ ء‬6Z ‫ا‬ 0“Ö "U; ‫إن‬

‫ﷺ‬
After her death, he always thought of Khadija (RA). For this
reason, Ayesha (RA) says that although she did not see Khadija
(RA), she envied her the most. He ( ) often mentioned her,
and when a sheep was slaughtered, he would cut it into pieces

‫ﷺ‬
himself and share the meat with her friends. Ayesha (RA), who
was overwhelmed with jealousy of Khadija (RA), once asked
the Prophet ( ), "Was there no other woman except
Khadija?" The Prophet replied, "She possessed many virtues

‫ﷺ‬
and I have descendants only through her.. 1

The Prophet ( ) said about her, ”She believed in me when

no one else did; she accepted Islam when people rejected me;
and she helped and comforted me when there was no one else
to lend me a helping hand and Allah granted offspring to me
through her“.2

‫ﷺ‬
When a person's first wife dies, he usually remarries and
completely forgets the sacrifices and favours of the first wife.
The Prophet ( ) taught us not to forget the previous
relationships for the new ones.

‫ﷺ‬
Expressing love

The Prophet ( ) used to openly express his love for his

wives. He said about Khadija (RA) that her love was given to
him.

233
 ‫ﷺ‬
‫ ۔‬nº- X3‫• رز‬C‫إ‬

Amr bin 'Aas asked the Prophet ( ), "Who do you love the
most?", he replied, “Ayesha". 1

He used to express his love also by his behaviour. He used to

call his young wife "Ya Ayesh."2

In another instance, he expressed his love for Ayesha (RA) by

saying, "Now that I know that you will be my spouse in
heaven, I am no longer worried about death. 3 Imagine the
effect these words might have had on Ayesha (RA), containing
both the glad tidings of communion in heaven and the

‫ﷺ‬
expression of love.

Once when Ayesha (RA) asked the Prophet ( ), "What is

the nature of your love for me?" he said, "Like a knot in a
rope," meaning like a tight knot in a rope that is difficult to
untie. Ayesha (RA) then asked, "What is this knot like?" And

‫ﷺ‬
he replied, "It is the same as it was, it has not changed a bit”.4

Another way of expressing his love was that he ( ) gave

Ayesha (RA) a vessel and let her eat from it and then ate from
the same side of the vessel from which she had eaten. 5

234
 ‫ × ء۔‬M> *»; OPL> #; OUž‫ ;»* و‬OPL> ‫• ی‬tž‫و‬

her had been. 1

‫ﷺ‬
And Ayesha (RA) would eat flesh from a bone, then hand it
over to the Apostle ( ) and he would put his mouth where

َ َ ََ ُ َُ ُ َ ْ ُ ََ
‫ ُﻩ‬1 ُ U—; v‫ ﷲ —˜ و‬Ø x <‫ ﱠ‬+ِ ,‫ ﱠ أ ِو ُ˜ ا ﱠ‬Ê ‫ َ ﱠ ق ا َ ْ ق‬7‫َوأ‬
َ
B‫ ﱠ‬1ِ ِ Pِ Lْ >َ Ø َ

The prophet ( ‫ﷺ‬ ) not only freely expressed his love for his
wives, he also instructed his followers to do the same. He said,
“You will be rewarded for everything you spend, even that
food you put in your wife’s mouth” 2
ٔ
?@ _‫ ; ` إ‬D 0# ‫]* ا‬- no ‫ ت‬Y‫ ا‬E‫ إ‬0 1 1,D M ‫إ‬
ٔ
‫ ۔‬VD‫ا> ا‬

Although the general message in this text is about spending

money, there is a subtle hint about how to express your love for
wives by the husband giving his wife a morsel to eat with his
hand, which will satisfy both her stomach and her heart.

‫ﷺ‬
Consideration of their age

The Prophet ( ) had a sense of his wives' needs and

considered their needs according to their age. When Ayesha
(RA) married him, she was young and liked to play like any
young girl.

235
Ayesha reported:

Abu Bakr came to see me and I had two girls with me from
among the girls of the Ansar and they were singing what the

‫ﷺ‬
Ansar recited to one another at the Battle of Bu'ath. They were
not, however, singing girls. Upon this Abu Bakr expressed
anger but the Messenger of Allah ( ) said: Abu Bakr, every
people have a festival and it is our festival (so let them play
on). 1

tricks with their spears. The Prophet ( ‫ﷺ‬

It was the day of Id and some Abyssinians were displaying
) gave cover to
Ayesha (RA) so she stood behind him with her chin resting on
his shoulder. He stood like that until she got tired. 2

‫ﷺ‬
'Ayesha reported that she used to play with dolls in the

‫ﷺ‬ ‫ﷺ‬
presence of Allah's Messenger ( ) and when her playmates
came to her they left (the house) because they felt shy of
Allah's Messenger ( ), whereas Allah's Messenger ( )
sent them to her. 3

Prophet (‫ﷺ‬
It was not only Ayesha (RA) because of her young age, but the
) took care of all his wives in a similar way and
provided for their needs. When the mother of the believers,
Safiyyah (RA), once mounted a camel, he made her use his
knee as a step to mount the camel.

` Y‫ ر‬0 1x OUt; t'$‫ ر‬OU ; ‫ە‬sd ¢ &, ‘ £% Ê

‫”۔‬$ D *]- t'$‫ر‬

236
Allah's Messenger (‫ﷺ‬ ) was on a journey and he had a black

‫ﷺ‬
slave called Anjasha, and he was driving the camels (very fast,
and there were women riding on those camels). Allah's
Messenger ( ) said, "Waihaka (May Allah be merciful to
you), O Anjasha! Drive slowly (the camels) with the glass
vessels (women)!”

‫ﷺ‬
‫ ۔‬ž‫ار‬L f 3Lv “£ ‫ ا‬% ‫&ک‬ž‫رو‬

Once when the Prophet (

Safiyah (RA) came to meet him, and the Prophet ( ‫ﷺ‬
) was in eitekaaf in the masjid,

accompanied her to the door of the masjid when she went back.
)

1
This was an expression of love from him.

is a natural tendency, and the Prophet ( ‫ﷺ‬

There were sometimes misunderstandings between wives, this
) had to face all
these things that his Ummah was going to be confronted with.

‫ﷺ‬
It so happened that it reached Safiyyah that Hafsah said about
her: 'The daughter of a Jew' so she wept. Then the Prophet

‫ﷺ‬
( ) entered upon her while she was crying, so he said:
'What makes you cry?' She said: 'Hafsah said to me that I am
the daughter of a Jew.' So the Prophet ( ) said: 'And you are
the daughter of a Prophet (Haroon AS), and your uncle is a
Prophet (Moosa AS), and you are married to a Prophet, so what
is she boasting to you about?' Then he said: 'Fear Allah, O
Hafsah.’2

Safiyah (RA) accompanied him on a journey, as it was her turn

that day, and she was accidentally put on a slow journey. When

237
 ‫ﷺ‬
‫ﷺ‬
they arrived and the Prophet ( ) greeted her, she
complained to him crying, "You put me on a slow ride." The
Prophet ( ) comforted her by wiping her tears with his
hands. 1

Informality
Another example of the Prophet's ( ‫ﷺ‬ ) good conduct with his
wives is his informality with his wives. He raced Ayesha (RA)

‫ﷺ‬
twice. In the first race, Ayesha (RA) was a lightweight, so she

‫ﷺ‬
outstripped him. But in the second race, she had gained weight
and the Prophet ( ) overtook her. After this race, the
Prophet ( ) remarked, "The loss in the first race is

‫ﷺ‬
2
avenged”.

His ( ) informality with his wives is also evident from his

minor tiffs with them. Once there was an issue between him
and Ayesha (RA). He asked her if she wanted to have Omar
(RA) as an arbiter between them. She declined by saying that

‫ﷺ‬
he is a stern person. He then asked, “Do you agree to have your

‫ﷺ‬
father Abu Bakr (RA) to be an arbiter between us?” She agreed
and the Prophet ( ) called for him. When he came, the
Prophet ( ) asked her, “Do you want to tell or shall I?”, she

‫ﷺ‬
said, “You tell him, but tell him correctly what happened”. Abu

‫ﷺ‬
Bakr (RA) lost his temper at this, and slapped her. Ayesha

‫ﷺ‬
(RA) ran and hid herself behind the Prophet ( ). The
Prophet ( ) told Abu Bakr (RA), “I didn’t call you for this”.
And when he went away, the Prophet ( ) called Ayesha
(RA) to him. When she didn’t come, he said, “You were

238
clinging to my back just a few moments ago”. Abu Bakr (RA)
came back later and found that they had made peace with each
other. He said to them: Bring me into your peace as you
brought me into your war.
ُ َْ َ َ ُ ْ َ َ
#َ ‫ ْ ِ‡ﻜ‬-َ 1?@ِ BCِ #َ tُ ‫ أ ْد‬#َ ‫ ﻛ‬#َ ‫ﻜ‬#ِ vِ ?@ِ BCِ ‫أ ْد ِ " ا‬

‫ﷺ‬
Flattering

The Prophet ( ), considering the natural inclination of

women to be pampered and to be able to question their
husbands, let his wives sulk to set an example for his Ummah.
It is reported of Omar (RA) that he once expressed his anger to

‫ﷺ‬
his wife and she responded to him. Omar (RA) was taken
aback by this behaviour. Then she said, "Why are you stopping
me from answering you? The Prophet's ( ) wives answer
him and sometimes they do not talk to him for the whole day."2

‫ﷺ‬
‫]* ا "۔‬- ‫م‬L ‫• ە ا‬Ût M:‫&ا‬-‫إن إ‬

The Prophet's ( ) behaviour when one of his wives

expressed her displeasure was very loving, generous and
comforting. He used to put his hand on her shoulder and recite
this dua:
ٔ ‫ﱣ‬
‫ن۔‬°1 ‫ ا‬M> œq ‫ و ا‬nº 3 Õ A ”¹‫ و اذ‬nº ‫ ` ذ‬1A‫ا ` ا‬

“O Allah! Forgive her, remove the anger from

her heart and keep her away from trials” 3

239
Amusement
His openness with his wives and pampering them is
demonstrated from another incident narrated by Ayesha (RA).

‫ﷺ‬
Narrated Aisha:

That Allah's Messenger ( ) said to her, "I know when you

are pleased with me or angry with me." I said, "Whence do you
know that?" He said, "When you are pleased with me, you say,
'No, by the Lord of Muhammad,' but when you are angry with

‫ﷺ‬
me, then you say, 'No, by the Lord of Abraham.' " Thereupon I
said, "Yes (you are right), but by Allah, O Allah's Messenger
( ), I leave nothing but your name.”
ٔ
‫ ۔‬#v‫ ا‬E‫> ا¯• إ‬
His informality with his wives are also evident in the way he
was amused by the friendly banter between them.
Once, Saudah (RA) visited the Holy Prophet at Ayesha’s (RA)
home. She offered her a sweet dish she had cooked earlier.
Despite Saudah’s(RA) refusal, Ayesha (RA) insisted and told

‫ﷺ‬
her that she would smear the dish on her face if she left without
tasting it; thus, she followed through with it. When the Holy
Prophet ( ) saw Saudah (RA) in her current predicament,
he could not hold back his laughter. However, he asked her to
do the same to Ayesha (RA) as it would only be fair. Saudah
(RA) then smeared Ayesha's face with it. 1

‫ﷺ‬
'Ayesha reported:

I and the Messenger of Allah ( ) took a bath from one

vessel which was placed between me and him and he would get

240
ahead of me, so that I would say: Spare (some water for) me,
spare (some water for) me;

‫دع _?۔‬ ‫ل‬L D ‫ _? و‬Ü‫ل ` د‬L % *]-

wearing a loose-fitting dress, the Prophet (‫ﷺ‬

He also used to joke with his wives. Once when his wife was
) said, "Wear it
and thank Allah (SWT). Your skirt flows like that of a bride.” 1

‫ﷺ‬
‫" ا وس۔‬%q$ ‫ا‬qœ ‫ ذ‬M> ‫ ی‬Y ‫و‬

Ayesha (RA) used to play with dolls. Once the Prophet ( )

asked her, “What is this? “ She replied: My dolls. Among them
he saw a horse with wings made of rags, and asked: What is
this I see among them? She replied: A horse. He asked: What is
this that it has on it? She replied: Two wings. He asked: A

‫ﷺ‬
horse with two wings? She replied: Have you not heard that
Solomon had horses with wings? She said: Thereupon the
Messenger of Allah ( ) laughed so heartily that I could see
2
his molar teeth.

‫ﷺ‬
Help with the housework

‫ﷺ‬
The Prophet ( ) did not only express his love through
words, he also helped his wives with housework. When Ayesha
(RA) was asked about the Prophet's ( ) activities at home,
she said that he helped his family with housework.
ٔ
‫ ۔‬œ‫ ا‬0,`> ?@ ‫ن‬

241
According to another narrative, he mended his clothes, milked
the goats, and did all the work that men normally do in their
homes. 1

?@ ‫ ل‬Y ‫" ا‬# = > "# = ‫• ” ا “ ۃ و‬ž‫‡ و‬LÊ O3 % ‫و ن‬

‫ ۔‬taf

‫ﷺ‬
Spending time with wives

The Prophet ( ) used to visit his wives twice a day and

inquire about their welfare and converse with them. He would
visit each of his wives after asr, and spend time with them until
he reached the house of the one with whom it was his turn to
stay.
َ ُ ُ َ َ َ ُ ُ ‫ﱠ‬ َ
Mْ >ِ ‫ ™ ِ ّ" ْا> َ أ ٍة‬Mْ >ِ L &ْ —َ ; ً —#ِ Yَ ,—ْ َ ‫ف‬L2§َ Lَ :ُ ‫ َو‬E‫ ٌم ِإ‬Lْ §َ "‫ ﱠ‬3
2 َ َ ْ
. :&, ِ XÑ ُ '—َ ;َ Îَ >ُ Lْ §َ Lَ :ُ <] ‫ ا ﱠ‬Ø_َ ‫ ﱠ]* َ§ ْ' ُ َ^ إ‬-َ ‘Ñ6>َ sdْ Aَ
ِ ِ ِ ٍ ِ ِ
The other time of the day when he visited them was after Fajr,
and his companions sat with him after Fajr, and after that he
got up after sunrise and visited his wives and stayed in the
house of the one with whom it was his turn to stay. 3

It was his custom, after the maghrib, to remain in the house of

the one with whom it was his turn. All his wives gathered
there, and sometimes they all ate dinner together. When it was
time to rest, he slept in the same bed and under the same sheet
as his wife, even if she was menstruating.

242
 1 ٌ —‫ ﱠ‬-ُ M‫ ﱠ‬:ُ ‫ َق × َزار َو‬Lْ ;َ ‫ َء ُﻩ‬6َ Cِ ُ zِ 'َ §ُ
¾ ِ ِ

Concessions in matters of beautification

‫ﷺ‬
Women are motivated than men in adorning themselves, hence
the Shari’ah allows them to wear gold and silk while men are
prohibited from wearing them. The Prophet ( ) was
considerate about this natural tendency in women.

Apostle of Allaah( ‫ﷺ‬

Jabir bin ’Abd Allaah said ”We were on a journey with the
). When we were going to come to our
family, he said ”Stay till we enter during the night, so that the
disheveled woman combs herself and the woman whose
husband has been away cleans herself.
2ُ ُْ َ َُ ‫َ ُ َ ً َ َ َ َ ﱠ‬ ُ َ
0'—َ \ِ N‫ ِ• ﱠ& ا‬tَ 6ْ 7‫ َو‬0« ِ “ ‫ ِ“{ ا‬-#ْ D Ýْ Ð ِ b—ْ "َ &ْ *]‫ ﱠ‬-َ ‫ا‬L Îِ >ْ ‫أ‬

‫ﷺ‬
Ayesha (RA) and Hafsa (RA) had golden bangles. The Prophet
( ) asked them, “Did you pay zakat on this? If not, these are
enough to take you into hell” 3

He didn't express his displeasure about wearing jewellery, but

about not paying zakat. The incident in which Ayesha (RA)
lost her necklace is well known.

In summary, although he lived a simple life and his wives did

not have luxuries, he allowed them to adorn themselves, taking
into account the natural inclination of women to do so.

243
Grooming for the wife

‫ﷺ‬
Just as a husband desires his wife to beautify herself for him, a
wife also has the right to expect her husband to groom himself
for her. The Prophet ( ) also took care of this aspect.
Although Allah (swt) had made him so beautiful by nature that
there was no one like him in the history of mankind, and
according to some narrations, his face was so luminous that his
wives were able to put the thread in the pinhole under his light,
he groomed himself even then.1 He used to cream himself with
oil, wore neat clothes and sometimes expensive clothes. He
used perfume and used to miswak his teeth, although his sweat
smelled of musk.

Companionship during travel

‫ﷺ‬
Recreation is another need of men and women. Travel is a
good form of recreation. A person is refreshed when he visits
new places. The Prophet ( ) took care of this need of his
wives. His wives accompanied him on his travels. Instead of
choosing themselves, the one to accompany him was chosen by
lottery. Sometimes two of his wives accompanied him on his
journey. 2

There is an aspect of support from a companion during a trip

and it also shows that women, just like men, need recreation.
ٔ
‫۔‬0H1-‫ و‬0uz 0 ‫ رت ا‬2; ، W 6C ‫ن‬df ‫ ع‬3‫ن إذا ج ا‬

To be there in joy and sorrow

good times, and the life of the Prophet ( ‫ﷺ‬

A true life partner is the one who is there in difficult times and
) is an excellent

244
example of this. He called the year in which Khadija (RA) died
the "year of sorrow." This shows how much he must have
cared for her during her illness. Even when Ayesha (RA) fell ill
due to a shock because she was slandered by hypocrites, he
constantly looked after her welfare, and when she went to her
parents' house, he visited her and inquired about her well-
being.

household fell ill Allah's Messenger (

him by reciting Mu'awwidhatan
‫ﷺ‬
'A'isha reported that when any of the members of the
) used to blow over

َ َ َ َ َ ‫َ َ َُ ُ ﱠ‬
˜ِ ِ :ْ ‫ أ‬Mْ >ِ &ٌ -َ ‫ض أ‬ ِ > ‫ ِإذا‬v‫ ﷲ —˜ و‬Ø x ˜ِ ‫ل ا‬Lv‫™ ن ر‬
َ ُْ ََ َ َ َ
ِ ‫ذ‬Lِ ّ َ N fِ ˜ِ —ْ À1
1
‫ات‬

Financial responsibilities

‫ﷺ‬
Another important right of the wife is that her financial needs
must be met by the husband. Normally, people do not consider
their spending on the family as a virtue. The Prophet ( )
stated that this is not the case. He said, “The bestaqasad is
what you spend on your family” 2
ٔ ٔ
‫ ۔‬œ‫ا‬ 1,D ‫ ر‬,%‫ د‬03&H ‫ا‬ ‫ا‬

And he said, “A person will be rewarded even if he gives his

wife water to drink” 3

245
 ٔ ٔ

‫ﷺ‬
‫ ۔‬Y‫ ء ا‬N‫ ا‬M> D‫ • ا> ا‬v ‫" إذا‬Y ‫إن ا‬

It was his ( ) habit that every time he got dates from the
orchards of Fadak, he distributed the dates to his wives as
sustenance. But since his life was to be an example for all
people, both the rich and the poor, he led a simple life, and his
wives cooperated fully with him to live in this way. When
things got better, prosperity prevailed and people's standard of

‫ﷺ‬
living increased, the mothers of the faithful also thought that
their households should get some of that prosperity. So they

‫ﷺ‬
collectively asked the Prophet ( ) and he became upset
about it. They were warned by Allah (SWT) and given the

‫ﷺ‬
choice to continue the marriage with the Prophet ( ) or to
separate. They did not ask for this because they did not prefer
to be life partners with the Prophet ( ), but they felt it was a

‫ﷺ‬
legitimate request under the circumstances and all of them

‫ﷺ‬
withdrew their request and preferred to be with the Prophet
( ). Allah (SWT) made several such incidents happen in the
life of the Prophet ( ) so that there would be examples from
his life to help address the problems that would arise in the
future.

‫ﷺ‬
Taking advice in important matters

‫ﷺ‬
The Prophet ( ) used to seek their advice on critical matters
and greatly valued their counsel. The companions of the
Prophet ( ) felt that the Hudaybiyah agreement had been
dictated by the pagan Makkans and favoured them, in a sense
the Muslims had accepted defeat. Their honour for their
religion was so great that even after being instructed to remove

‫ﷺ‬
ihram, they did not discard their Ihram in the hope that they
would not return until after performing Umrah. When the
Prophet ( ) discussed this with Umm Salamah (RA), she
246
suggested that the Prophet (‫ﷺ‬ ) not say anything, but instead
slaughter the sacrificial lamb, shave his head and remove his
Ihram. He liked the advice and did as she suggested. 1

‫ﷺ‬
Never caused grief

The Prophet ( ) saw that he did not inconvenience his

wives. Ayesha (RA) related that he never raised his hand
against his wives or his servants, never hit anyone, never used
harsh or bitter words against anyone. He was not hardhearted 2
ٔ ‫ﱣ‬ ‫ﱣ‬
>‫ د‬E‫و‬ ‫ إ> اۃ‬v‫و‬ ‫ ا‬x ‫ل ا‬Lv‫ ب ر‬P >
ً
‫{۔‬3 uaz ‫ &ە‬f ‫ ب‬PE‫و‬

The same thing is reflected in his being just with his wives. He
did not prefer one over another, he always used to stay with
whose turn it was. 3

‫ ۔‬6 ‫ @? ا‬M¹&, «V> ?@ ¾ ¢ ,U ¢ "U1% E ‫ن‬

During his last illness, when he had difficulty moving, he

accepted permission from his wives to stay in the house of
Ayesha (RA).

‫ﷺ‬
One goal of companionship during a trip was to receive
support. Although some would have been better suited for this
companionship due to their abilities and the Prophet ( )
could have appointed the most suitable woman as his

247
companion, he did not do so and chose by lot to avoid any of
them feeling disadvantaged.

Equity and Justice

He was so concerned of being just among his wives that

although he was more inclined towards Ayesha (RA) due to her
intelligence and abilities, he never let that show outwardly, but
about what is in his heart, he used to say, “O Allah! This is my
division in what I have control over, so do not punish me for
what You have control over which I do not have control over.” 1
ٔ ٔ
‫ ا> ۔‬E‫و‬ #D # ; <c# D b; >‫»< @? > ا‬63 ‫ا‬q:

‫ﷺ‬
Religious education

The prophet ( ) cared for the emotional and physical needs

of his wives on the one hand, and their religious education on
the other. He used to wake them up during the last ten nights of
Ramadhan so that they could perform their prayers. 2
ٔ ٔ
‫ ن۔‬U>‫ ر‬M> ‫وا‬ “ ‫ @? ا‬œ‫ ا‬Õ3L%

He taught Ayesha (RA) the supplication of the night of decree

(Lailatul Qadr)
‫ﱣ‬
‫<۔‬c r ; L1 ‫•” ا‬D L1 ‫ا ` إ‬

Once he told Ayesha (RA) “Spend and do not count for Allah
(SWT) will withhold his blessings on you”

248
 ٔ

‫ﷺ‬
‫۔‬ <lß• ; <lß•D B 1 ‫ا‬

The Prophet (
also forbade them from exaggeration. Once the Prophet (
visited Zainab bint Jahsh (RA) and saw a rope hanging in
‫ﷺ‬
) encouraged his wives towards piety but
)

between its two pillars. He said, "What is this rope?" The

people said, "This rope is for Zainab who, when she feels tired,
holds it (to keep standing for the prayer.)" The Prophet said,
"Don't use it. Remove the rope. You should pray as long as you

‫ﷺ‬
feel active, and when you get tired, sit down.” 1

In summary, the prophet ( ) is a role model for humanity in

various areas of life. His married life shows that he was a
loving, tender, caring and sensitive husband. Since he is a role
model for mankind and his life is a guide for mankind, his
personal life was also documented by the command of Allah
(SWT). Allah's blessings and mercy be upon his wives and the
mothers of the believers, for they did not withhold the details
of their private lives and thus preserved the details of the
Prophet's married life to serve as an example for all believing
sons and daughters to come until the Day of Judgement.

249
 Behaviour with friends and
contemporaries

If a man meets an elderly person with humility, the region,

culture or his religion does not become an obstacle. And when
someone treats children with love and tenderness, he does not
make a distinction based on region, language or religion. When
someone sees a flower, he is attracted to it. When someone
meets a child, he immediately feels affection. The true test of a
man's character is his interactions with his friends and
contemporaries, especially if Allah (swt) has given him a
higher status than them. A superficial person usually uses this
opportunity to flaunt his higher status and humiliate others.

‫ﷺ‬
Recognition and encouragement

The life of the Prophet ( ) is a model in various aspects of

life, including guidance on how to treat friends. He used to

‫ﷺ‬
express his affection for them, acknowledge their positive
qualities and openly proclaim their special status and qualities.
For example, the Prophet ( ) said about Abu Bakr (RA) and
Omar (RA), "These are my ministers from the people of this
earth”
ٔ ٔ ٔ ٔ
‫ ۔‬# ‫ و‬Vf Lf ; ‫" رض‬œ‫ ا‬M> ‫ ای‬ž‫و ا> وز‬

About Othman he said “he is the most modest of my ummah” 1

250
 ٔ
‫ ن۔‬#« ¹ -‫ا‬

About Ali, he said, “I am the city of knowledge and Ali is the

gate to this city” 1
ٔ
‫ ۔‬nË f ? ‫و‬ ‫ ا‬0,%&> ‫ا‬

He called Abdullah bin Awaam (RA) his helper2, made

Hudhaifa bin Yaman (RA) his keeper of secrets3, called Abu
Ubaidah bin Jarrah (RA) the trustee of the ummah4. About
Abdullah ibn Mas’ood (RA), he said, “I have preferred for my

‫ﷺ‬
Ummah whatever he has preferred”5.

The Prophet ( ) had used many such words in honour and

respect of his friends. From this we learn that a Muslim should

‫ﷺ‬
have the quality of acknowledging the abilities, virtues and
achievements of his contemporaries, of course without
exaggerating. The Prophet ( ), although he was a

‫ﷺ‬
messenger of Allah (SWT) and the greatest among them,
forbade exaggeration in his praise. He said, “I heard the
Prophet ( ) saying, "Do not exaggerate in praising me as
the Christians praised the son of Mary, for I am only a Slave.
So, call me the Slave of Allah and His Apostle.” 6

251
Maintaining relationships

He maintained a close relationship with his friends as if they

‫ﷺ‬
were family. His behaviour was so charming that everyone

‫ﷺ‬
thought of himself as the closest friend of his. A relatively
young companion of the Prophet ( ), Abdullah Bijli (RA)

‫ﷺ‬ ‫ﷺ‬
narrates that he ( ) used to smile at him whenever he saw
him, so he started to think that he was the Prophet's dearest
friend ( ). Finally, he asked the Prophet ( ), "Who is
1
your dearest friend?" And he replied, "Abu Bakr.”

‫ﷺ‬
How close his friendship was is shown by the fact that he
shared food with his friends. Jabir bin Abdullah (RA) relates
that once he was sitting in his house and the Prophet ( )
came by. He asked Jabir (RA) to come with him and he went
with him until they reached the house of the mother of the
believers. He went inside and invited Jabir (RA) to come

‫ﷺ‬
inside. He asked his family if there was anything to eat. They
answered in the affirmative and brought three pieces of bread.
He ( ) divided the bread into two portions and asked his
family for a condiment. The answer was that there was no
condiment except vinegar. He asked for it, began to eat it and

‫ﷺ‬
said, "Vinegar is a good condiment”.2

Similarly, he ( ) used to accept informal invitations from

his friends, and if one of his friends was hungry, he would take
him along and share the meal with him. The trench battle took
place at a time of extreme hardship, when he and his
companions were starving for a long time. When Jabir (RA)

252
wanted to invite only the Prophet ( ‫ﷺ‬ ‫ﷺ‬
prepared some food and invited the Prophet ( ), he actually
), but he took all his

‫ﷺ‬
companions. Jabir (RA) became afraid that the food he had
prepared might not be enough for everyone. His wife then
comforted him by saying that if the Prophet ( ) had invited

‫ﷺ‬
them all, even though he knew the situation, God willing, the
food would be enough for everyone, and by the Prophet's

‫ﷺ‬
( ) blessing, it was enough for everyone. 1

‫ﷺ‬
When the Prophet ( ) came to Madinah, Salman Farsi (RA)
came to him with "Rutab" dates, which were considered one of

‫ﷺ‬
the best dates of Madinah. The Prophet ( ) asked him about
the dates and he replied, "This is Sadaqah for you and your
companions." The Prophet ( ) said, "Take these, we do not

‫ﷺ‬
eat from Sadaqah". Salman Farsi (RA) took the dates and left.

‫ﷺ‬
The next day he came again with dates. When the Prophet
( ) asked him, he replied, "This is a gift for you and your
companions." Now the Prophet ( ) asked to distribute the
dates and everyone present ate those dates. 2 Salman Farsi

‫ﷺ‬
(RA) was a scholar of Torah, and he had learned that prophets

‫ﷺ‬
do not eat sadaqah, so he used this method to confirm that he
( ) was a true prophet. The books of Hadith and Seerah
have many such instances of the Prophet ( ) hosting his

‫ﷺ‬
companions and sharing food with them.

In summary, he ( ) was with them on every occasion, at

feasts, in the sharing of food, and in moments of joy and
sorrow. His companions were very fond of him and they also

253
companions. 1
‫ﷺ‬
returned his affection. Abu Sufyan admitted that he has never
seen anyone loved as the Prophet ( ) was loved by his

ٔ ٔ ٔ ٔ
‫&ا۔‬#•> &#•> ‫ ب‬g¨‫•” ا‬$ ‫&ا‬-‫•” ا‬% &-‫ س ا‬, ‫ ا‬M> X%‫> را‬

Financial assistance

Prophet ( ‫ﷺ‬
Although he himself lived a content life and often starved, the
) always tried to help his companions with
financial support. He distributed everything that was gifted to
him among his companions. And his generosity increased
manifold during Ramadhan. His generosity towards his
companions was shown in different ways. 2

‫ﷺ‬ ‫ﷺ‬
Jabir bin Abdullah (RA) traveled in a convoy with the Prophet

‫ﷺ‬
( ). His camel was very slow, so the Prophet ( ) spurred

‫ﷺ‬
it on and it began to move faster. As they rode side by side, the
Prophet ( ) offered to buy the camel. Jabir (RA) said he

‫ﷺ‬
could give it away instead. But the Prophet ( ) insisted on
buying it. The price started at one dirham, and the Prophet
( ) increased the price and set it at forty dirhams. When
they reached Madinah, he paid the money and also gave the
camel back to Jabir (RA).3

Once he purchased some things from Omar (RA) and gifted

those to Omar’s son Abdullah Ibn Omar (RA). 4

254
These were his ways of giving. As a result, even after receiving
wealth in the form of war booty and levies from various
regions, nothing remained with him. Even the presence of a
few dirhams would make him restless. Once Ayesha (RA)
thought he might be under some pain by looking at his
restlessness, he told her, “I am worried that I might die while
these coins are in my possession.” 1

He was excessively generous with newly converted Muslims, he

‫ﷺ‬
used to help them so much that they were surprised themselves.
Mus’ab bin Anas narrates that it never happened that Allah's
Messenger ( ) was asked anything for the sake of Islam and
he did not give that. There came to him a person and he gave him
a large flock (of sheep and goats) and he went back to his people
and said: My people, embrace Islam, for Muhammad gives so
much charity as if he has no fear of want. 2

Informality and cheerfulness

‫ﷺ‬
Another aspect that reflects the close relationship between
friends is their informal interactions. We can imagine the
extent of informality between the Prophet ( ) and his
companions by looking at how he used to joke with them. Anas

‫ﷺ‬
bin Malik narrates: There was a man from the people of the
desert whose name was Zahir bin Hizam (or bin Haram). And

‫ﷺ‬
he was loved by the Prophet ( ( and they used to exchange
gifts –He was (also) not of a pleasant (facial) appearance. The
Prophet ( ) came to him one day, while he (Zahir) was
selling his goods (in the market) and embraced him (from

255
 ‫ﷺ‬ ‫ﷺ‬
behind) so that he (Zahir) could not see who it was. Zahir
’ :askedTell me, who is this?‘, he turned and found it was the
Prophet ( ). Upon this, the Prophet ( ) (held him and)
said (in jest to those around him): ’Who would like to buy a

‫ﷺ‬
slave (from me)‘? He (Zahir) said: ’O Messenger of Allah, by
Allah you will find me to be a poor sell (i.e. I‘ll be of no
value)‘. The Prophet ( ) said: ’’But with Allaah you are
1
valuable“

Encouraged by his pleasant and easy-going manner, his

companions also joked with him.Ashja’-al Malik .b fwA’i said
:

I came to the Messenger of Allah (May peace be upon him) at

the expedition to Tabuk when he was in a small skin tent. I
gave him a salutation and he returned it, saying: come in. I
asked (jokingly) : the whole of me Messenger of Allah? He

‫ﷺ‬
replied : The whole of you. So I entered. 2

Once the Prophet ( ) saw Suhaib (RA) eating dates even

‫ﷺ‬
though he had pain in his eye, and asked, "You eat dates even
though you have pain in your eye?" And he replied, "I eat from
the side that does not hurt". He ( ) laughed offhand at this
answer. 3

But even in jest he never said anything that was not true. Some
companions, surprised when they saw this side of his

256
personality, asked him, "We did not know you were like that
too," and he said, "Yes, but I say nothing but the truth.” 1

But he did not like it when playful banter led to someone being

‫ﷺ‬
distressed, humiliated, or having their feelings hurt. There was
a companion of his, Abdullah, who was nicknamed "Himar" by

‫ﷺ‬
people in jest. He used to humour the Prophet ( ). Once he
was convicted of drinking alcohol and someone said, "He is a
habitual offender, Allah's curse be on him." The Prophet ( )
then said, "Do not invoke Allah's curse on him. I know that he
loves Allah and his Prophet dearly”.2

Similarly, he prevented people from speaking disparagingly

‫ﷺ‬
about others. Once Abdullah bin Mas'ood climbed a tree to
fetch some twigs for miswak, and the people standing around

‫ﷺ‬
him started laughing at his skinny shins. The Prophet ( )
asked them, "What are you laughing at?" And they answered,
"At his shins," whereupon the Prophet ( ) said to them, "By
Him in Whose hand is my soul, verily, they (his shins) will
weigh heavier on the scales on the Day of Judgement than
Mount Uhud!". 3

‫ﷺ‬
Comforting friends

He ( ) was always anxious to comfort his friends. Some

people from the Ansar showed their displeasure with the
distribution of the spoils of war after the battle of Hunain. In
response, he delivered such a heartfelt sermon that their beards

257
became wet with tears. While mentioning the benefits of Islam
to the Ansar, he also acknowledged the benefits of the Ansar to
Islam, and finally he said, "Do you not prefer that others return
with camels and goats and you with the Prophet?" Had it not
been for the migration, I would have been one of the Ansar,
and if the people had taken their way through a valley or
mountain pass, I would have chosen the valley or mountain
pass of the Ansar. The Ansar are Shiar (i.e., the clothing that is
in direct contact with the body and worn inside the other
garments)
ٔ

‫ﷺ‬
‫ ر۔‬Ê‫ س د‬, ‫ ر وا‬z ‫ ر‬H

‫ﷺ‬
The Prophet ( ) used to take care of the needs of his
friends. One of his companions got into great debt because he
did not have a good date harvest that year. The Prophet ( )

‫ﷺ‬
asked his companions to give him alms, which they did, but
that was not enough to pay his debt, whereupon the Prophet
( ) said to his creditors, "Take what you can find, you will
have nothing but that” 1

He used to comfort his companions in times of distress and

‫ﷺ‬
suffering. When Abdullah ibn Hajash emigrated to Madinah,
Abu Sufyan (RA) seized his house and sold it. When Abdullah

‫ﷺ‬
(RA) complained to the Prophet ( ) about this, he asked
him, "Would not you rather Allah give you a better house than
this in Paradise?" He said, "Why not?" and the Prophet ( )
2
said, "You will get it.”

258
‫ﷺﷺ‬
A companion used to bring his young son to meet the Prophet
( ). When the child was playfully walking behind the

‫ﷺ‬ ‫ﷺ‬
prophet ( ), he used to pull him and make him sit in front of
him. The boy died and the companion did not come to see the
Prophet ( ) for some time. The Prophet ( ) inquired
about this companion and when he learned what had happened,
he met him and condoled him on the death of his son. He asked
his companion, "Do you prefer that he lived with you or that

‫ﷺ‬
you die and reach the gates of Paradise and he is already there
opening the gate for you?" He replied, "I prefer the latter," to

‫ﷺ‬
which the Prophet ( ) replied, "This has been granted to
you." Thereupon, the companion asked, "Is it for me or for
everyone?" to which the Prophet ( ) replied, "For
1
everyone.”

‫ﷺ‬
Partaking in difficult tasks with his companions

‫ﷺ‬
The Prophet ( ) used to lend a hand to his companions in
accomplishing difficult tasks. During the trench battle it was

‫ﷺ‬
very cold and the companions of the Prophet ( ) were
exhausted from digging the tunnel, while they were hungry and
thirsty. The Prophet ( ) came to them and said, "O Allah!
The real life is the life in the hereafter, so please forgive the
Ansar and the emigrants.
ٔ ‫ﱣ‬
‫ ە۔‬Y `N‫ ر وا‬H b 1A ; ،‫ ۃ‬Ä Ïa Ïa ‫ا ` إن ا‬
They said in reply to him, "We are those who
have given the Pledge of allegiances to
Muhammad for to observe Jihad as long as we
live.”2

259
 ‫ﷺ‬
In another instance once the people of Medina got terrified at
night, so they went in the direction of the noise (that terrified
them). The Prophet ( ) met them (on his way back) after he
had found out the truth. He was riding an unsaddled horse
belonging to Abu Talha and a sword was hanging by his neck,

‫ﷺ‬
and he was saying, "Don't be afraid! Don't be afraid!” 1

He ( ) was traveling with some of his companions, and

they decided to slaughter a sheep and cook it. One companion

‫ﷺ‬
took the responsibility of slaughtering the sheep. A second said
he would skin it, and a third offered to cook it. The Prophet
( ) said, "I will gather wood for fuel." The companions
said, "You need not bother. We will do it," and he said, "I
know you can do it for me, but I do not want to elevate myself
to a higher status than you. Allah (SWT) does not like those
who distinguish themselves as having a higher status than their
companions.”2
ٔ ٰ ‫ﱣ‬
‫ن‬df ‫ا‬Íd#t> ‫ اە‬% ‫ '&ە ان‬M> ‫ ە‬V% _ 7 ‫و‬ •'v ‫ن ا‬S;
ٔ
‫ ۔‬f g¨‫ا‬

One among them

‫ﷺ‬
He used to be among his friends like one of them. Anas (RA)

‫ﷺ‬
narrates that the Prophet ( ) used to visit the Ansar, greet
their children, rub their heads with his hand, and supplicate for
them. 3 Sahl bin Hanif (RA) narrates that the Prophet ( )

260
used to visit the weak, meet with them, comfort the sick, and

‫ﷺ‬
attend their funerals. 1

Abdullah bin Abi Oufi (RA) narrates that the Prophet ( )

never felt unease walking for the widows and the needy to
fulfil their needs. 2

Tolerance and Maturity

but the Prophet ( ‫ﷺ‬ ‫ﷺ‬

The Bedouins, the people from the villages, were not cultured,
) tolerated their bad behaviour with
patience. A Bedouin approached the Prophet ( ) and tugged
at his robe so violently that the hem of the robe caused a rash
on his shoulder due to the violence of the tug. He said, "You
could have said that gently”.3

‫ﷺ‬
Narrated Jubair bin Mut`im:

‫ﷺ‬
That while he was with Allah's Messenger ( ) who was
accompanied by the people on their way back from Hunain, the
bedouins started begging things of Allah's Messenger ( ) so

‫ﷺ‬
much so that they forced him to go under a Samura tree where
his loose outer garment was snatched away. On that, Allah's
Messenger ( ) stood up and said to them, "Return my
garment to me. If I had as many camels as these trees, I would
have distributed them amongst you; and you will not find me a
miser or a liar or a coward.” 4

261
 ‫ﷺ‬
Taking their advice

The Prophet ( ) not only supported his companions

financially, he also took advice from them. Even though his
every action was based on the revelation of Allah (SWT), he
still took advice from his companions. To show how important
their advice was to him, he said to them, "O people! Give me
advice” 1

The decision to dig a trench during the battle of Trench was

made at the suggestion of Salman Farsi (RA). Sometimes he
gave preference to the advice of his companions over his own
opinion, as in the battle of Uhud. 2 Although it turned out that
following the advice of his companions resulted in casualties,
he never rebuked them.

Teaching religion

Where he took care of the material needs of his companions

‫ﷺ‬
and behaved excellently toward them, he also saw to it that
they learned religion. One companion performed the prayer
hastily, whereupon the Prophet ( ) observed him carefully
and instructed him to perform the prayer in moderation and at a
reasonable pace.3

He told his companions to perform Salah in the way as they see

him perform it. 4

262
 ٔ ٔ
‫ ?۔‬x‫ ا‬BCL#t%‫ را‬#$ ‫ا‬L x

During the farewell hajj, he said, “Learn the rituals of hajj from
me for I do not know if I would be performing hajj after this
hajj”
ٔ
‫ ۔‬Vv ,> ‫وا‬q t

He made Abdullah ibn Mas’ood recite the Qur’an and checked

his recitation. 1

He made Abu Bakr (RA) a judge and had him decide a dispute. 2

He taught the principles of Ijtihad to Mu’az Ibn Jabal (RA). 3

He gave Ali (RA) the responsibility of administering justice

and taught him the way to solve new problems so that a
collective approach should be taken in solving such problems
instead of relying on an individual opinion. 4

His concern for religious education is also evident in the fact

that, despite his kindness, mercy, and excellent manners, he
was very strict when it came to matters of shariah. Usamah bin

‫ﷺ‬
Zaid (RA) was very dear to him, and a noble woman from a
prestigious tribe had committed theft. When Usamah (RA)
asked for leniency towards this woman, the Prophet's ( )

263
face turned red with anger and he rebuked Usamah (RA). He
gave a sermon on this issue in which he said, “"What destroyed
the nations preceding you, was that if a noble amongst them
stole, they would forgive him, and if a poor person amongst
them stole, they would inflict Allah's Legal punishment on
him. By Allah, if Fatima, the daughter of Muhammad stole, I
would cut off her hand.”1

‫ﷺ‬
Reconciliation

The Prophet ( ) always made sure that there was no

indignation among his companions. Once he went to make
peace among the tribe of Bani Owf and it took so long that the

‫ﷺ‬
time of prayer was due, so the Muazzin Bilal (RA) asked
Abdul Rahman bin Owf to lead the prayer and the Prophet
( ) joined later. 2

‫ﷺ‬
Similarly, there are many examples in which the Prophet
( ) successfully established a truce between his
companions, between Muhajireen and Ansar, and between the

‫ﷺ‬
tribes of Ansar, Ows and Khazraj.

It was a result of the Prophet's ( ) behaviour that he became

the dearest to each of his companions. Anas (RA) reports that
there were people who came to Islam because of some vested
interest, but once they embraced Islam, being Muslim became
the dearest of all things in the world to them. 3

264
In summary, the Prophet’s (‫ﷺ‬ ) personality and his attributes
is an exemplar of the best behaviour with close friends,
companions, contemporaries and aides.

265
 Behaviour with Orphans and
Widows1

‫ﷺ‬
Every society has its share of children deprived of paternal
love, who have lost their father at a young age. In the time
before the coming of the Prophet ( ), the time of Jahiliyah,
there were quite a number of orphans due to lawlessness and
crime. Their welfare and education were not even thought of,
instead their relatives even deprived them of their inheritance.
They seized the orphans' wealth and left them without any
livelihood or support. There was no one to take care of their
welfare, no one to take care of marrying them off when they
grew up. The Qur’an describes this hard-heartedness:
ْ ‫ﱠ‬ َٰ ّ َ ‫ َ ﱠ‬Æ Æ
‫ ْ َ ۔‬-ِ َ ‫ ُ& ﱡع ا‬%َ ‫ ْی‬qِ ‫ ِ َ ا‬q; ،Mِ %ْ &ِّ fِ ‫ ُب‬qِ V%ُ ‫ ْی‬qِ ‫ ا‬X%ْ ‫ا َرا‬

Have you seen he who belied the Recompense?

It is he who turns away the orphan 2

There were people who used to spend the orphan’s wealth

extravagantly in order to exhaust it completely as soon as
possible.
ْ َ ٰ َ ‫َ ﱠ َ ْ ﱠ ُ ْ ُ ْ َ ْ َ ْ َ ََ َ َ ﱡ‬
‫ َو‬،‫ ِن‬dْ Vِ 6ْ N‫ َ ِم ِا‬G َ ‫ن‬Lْ Pà •D E‫ و‬، -ِ ‫ن ا‬L>ِ VDE "f b$
َ ْ َ ُ ‫ ْ ً ﱠﱠ‬Æ َ ‫ ُ ُ َ ﱡ‬áَ
‫ ۔‬#â Yَ 'â -ُ ‫ َل‬N‫ن ا‬Lْ '‫ ِ• ﱡ‬D‫ َو‬، N b$‫اث ا‬sَ ° ‫ن ا‬Lْ D

266
 No! But you show no good to the orphan, nor do
you urge one another to feed the needy. and you
devour the inheritance with greed, and you
ardently love wealth. 1

There was no one to protect the interests of this weak part of

society, but people took advantage of their weakness and
helplessness. Even the close relatives, from whom one
expected support and compassion, mercilessly grabbed the
inheritance of the orphans. And among the Arabs, the custom
prevailed that only the one who could raise his sword and
prove courage deserved the inheritance, and since women
could not meet these criteria, they were exploited more
compared to men. This oppression continued until the advent
of Islam.

Then Islam came, through the one who had lost his father
before he was born and his mother when he was just six
months old. This orphan was raised first by his grandfather and
then by his uncle. The Qur’an describes the hardship that he
faced:
ً ٓ َ âَٓ َ َ َ َ َ ٰ َ َÆ
bWِ َ ‫ َ& َک‬Yَ ‫ ; َ` ٰ&ی َو َو‬E P ‫&ک‬Y‫وی و و‬à; #ً ْ -ِ %َ ‫ ْ& َک‬£ِ %َ ْ ‫ا‬
ْ َ ََ ْ -ِ َ ْ ‫ ﱠ> ا‬Æ ;َ *cٰ Aْ Æ ;َ
‫ َ` ْ ۔‬D b; َ

Did He not find you an orphan and give you

shelter? Did He not find you a wanderer so He
guided you? Did He not find you poor and
suffice you? Do not oppress the orphan2

267
Who could sympathise more with the orphan than the one who
himself grew up as an orphan, who had to bear the pain of
losing both parents. Therefore, we see that no other religion
places as much emphasis on the upbringing of orphans as
Islam.

It was no easy task to raise one's voice against the exploitation

‫ﷺ‬
of the orphans and the weak. No amount of orphanages and
homes for the aged can outweigh the efforts of the Prophet
( ) in eradicating the practice of mistreating orphans. He
not only raised his voice against it, but also showed practically
how the orphans should be treated lovingly and how they
should be helped.

Guardianship of an orphan-Companionship of the Prophet

‫ﷺ‬
(‫ )ﷺ‬in paradise

The Prophet ( ) said, ”I and the guardian of an orphan will

‫ﷺ‬
be in the Garden like these two,” and he held up two fingers
close to each other. 1 By showing the distance between his two

‫ﷺﷺ‬
fingers, the Prophet ( ) indicated that the one who takes
care of an orphan under his guardianship, whether that orphan
is a relative or not, will be close to the Prophet ( ) in the
heaven, the distance between him and the Prophet ( ) will
2
be as small as the distance between two fingers.

‫ﷺ‬
Guarantee of paradise for sponsoring an orphan

The Prophet ( ) said, “ Whoever takes in an orphan among

the Muslims to raise, to feed him and give him drink, Allah

268
admits him into Paradise without a doubt, unless he has done a
sin for which he is not forgiven.”1

The guarantee of paradise for providing for an orphan in this

hadith is based on the condition that the person is not
accustomed to the sins that are not forgivable, sins such as
attributing partners to Allah (SWT), unjust killing, etc. The fact
is that all the glad tidings of paradise that are there in the Quran
and the Hadith have the condition that the person has not
committed unforgivable sins.

Caressing the head of an orphan

It is narrated by Abu Umamah (RA) that “Whoever caresses

the head of an orphan (in affection), solely for the sake of
Allah, a good deed will be written to his account for every hair
over which he passed his hand” 2, In other words, a small
gesture of kindness, such as stroking the head of an orphan, if
done solely with the intention of obtaining Allah's (SWT)
pleasure and no other worldly benefit is sought, earns the
person the same reward as the number of hairs through which
his hands have passed.

‫ﷺ‬
The best home is the one that has an orphan

Abu Huraira narrated that the Prophet ( ) said, ”The best

‫ﷺ‬
house among the Muslims is one where an orphan is well
treated, and the worst house among the Muslims is one where
an orphan is badly treated.”The Prophet ( ) said about the
presence of an orphan in the house as a reason for blessing and
abundance and did not like the absence of an orphan.

269
Spiritual cure for hard-heartedness

Sympathy and affection with orphans is a sign that the person

is merciful and affectionate. If the heart is void of this great
attribute, the cure for this hard heart is to caress an orphans

‫ﷺ‬
head with affection. This will help in softening the heart. Abu
Hurairah (RA) narrates that a person complained to the Prophet
( ) of hard heartedness and he said, “Caress the head of
orphans and feed the poor and needy” 1

These teachings brought a revolutionary change among the

‫ﷺ‬
Arabs. Those who were indifferent to the orphans, helpless and
needy became their benefactors, the house of every companion
of the Prophet ( ) became an orphanage. People began to
compete for the sponsorship of orphans, and all the
companions enthusiastically took responsibility for the
orphans. Abdullah bin Omar (RA) did not eat without sharing
his food with an orphan. 2 It is written about Ayesha (RA) in
Mu'atta Imam Maalik that she raised orphans of the Ansaar in

‫ﷺ‬
her house. 3

The companions of the Prophet ( ) not only took

‫ﷺ‬
guardianship of the orphans, they also helped the orphans in

‫ﷺ‬
various ways. Once an orphan brought his claim to an orchard
to the Prophet ( ) but could not produce any evidence to
support his claim. The Prophet ( ) told the defendant that
he would receive the reward in Paradise if he gave the orphan
the orchard, but the defendant did not agree. A companion of

270
the Prophet ( ‫ﷺ‬
), Abu Alad Haddah (RA), offered the
defendant his orchard if he gave his to the orphan, and he
agreed. Abu Alad Haddah (RA) then gave his orchard to the
defendant and he in turn gave his orchard to the orphan. 1

Securing their wealth

At the time of Jahiliyyah and even today, it is common in some

‫ﷺ‬
illiterate societies that as soon as the father dies, his close
relatives seize the property and take from the orphans what
rightfully belongs to them. The Prophet ( ) forbade this and
exhorted people to give orphans their rightful share of
inheritance and not spend it unjustly. The Qur’an has clear
commandments on this:
ُُ áَ َ ‫ﱠ‬ َ َ ْ ُ ََ َ َ Æ َ ْ ُ
‫ا‬L DE‫ ِّ ِ” َو‬2 fِ Àaْ 'ِ eK‫ا ا‬L &‫ َ' ﱠ‬-D E‫ا ُ` ْ َو‬Lَ >ْ ‫ ٰ>• ا‬t َ ‫ا ا‬LD‫َو آ‬
َ َ ُ Æ ٰٓ َ Æ
‫ا۔‬sً dْ 'ِ $ ‡ً Lْ -ُ ‫ ْ ِإ ﱠ ٗ َن‬V ِ ‫ا‬Lَ >ْ ‫ا ُ` ْ ِإ_ ا‬Lَ >ْ ‫ا‬

“Give the orphans their wealth. Do not

exchange the evil for the good, nor consume
their wealth with your wealth. Surely, that is a
great sin.” 2

The Qur’an warns such people that they would swallow

fireballs and become the fuel of hellfire.
ْ näِ Lْ 2ُ fُ ْ @ ‫ َن‬Lْ ُ ُ á %َ #َ ‫ إ ﱠ‬#ً ْ }ُ •>ٰ tَ َ َ ‫ال ا‬
َ Lَ >ْ ‫ا‬Æ ‫ َن‬Lْ ُ ُ á %َ Mَ %ْ qِ ‫إ ﱠن ا ﱠ‬
ِ ِ ِ ِ
ْ َ َ ْ َ vَ ‫ًرا َو‬ َ
‫ا۔‬sً d ِ vَ ‫ن‬Lْ H

271
 Those who consume the wealth of orphans
wrongfully, only consume fire in their bellies,
and they shall roast in the Blaze. 1

And there were such people who kept the wealth of the orphans
safe, but fearing that the orphans would ask them for their
wealth once they grew up, they spent the wealth lavishly. This
is also forbidden.
ْ Æ ً ُُ áَ َ
‫ ْوا۔‬sُ Œَ V%‫ َ& ًارا ا ْن ﱠ‬fِ ‫ َ ا; َو‬vْ ‫ ِإ‬åَ Lْ D E‫َو‬

Compensation for safeguarding their wealth

On the important question of whether the compensation for

securing the wealth of the orphan can be taken from it, the
Quran says that he who is wealthy and can provide for himself
should refrain from doing so, but a needy person can take it in
moderation according to his need.

Marriage of orphan girls

The girls from this unsupported section of society faced further

oppression. Their own guardians used to get married to the

‫ﷺ‬
wealthy orphan girls and persecute them. But who was there to
confront them for their oppression of these helpless girls? The
Quran has condemned this through the Prophet ( ) and
commanded that if you fear that you will not be just with the
orphans and there is a possibility that you will oppress them
because they have no support, marry other girls who are not
orphans, perhaps the fear of their parents and relatives will
prevent you from committing injustice.

272
 َُ َ ْ َ ْ ُ ُ ‫ﱠ‬Æ
Mَ >ِّ ْ V ‫ َب‬G >َ ‫ا‬Lْ •ُ Vِ ; •>ٰ tَ َ ‫ا ِ@ ا‬Lْ 26ِ ْ D ْ tُ 1ْ ِ ‫َو ِإ ْن‬
ٓ ّ
‫ ِئ۔‬6َ Zِ ‫ا‬
“If you fear that you cannot act justly towards
the orphans, then marry such women as seem
good to you” 1

Orphans’ share in war booty

Islam not only encourages good upbringing of the orphans, it

has also allotted a share for them in the war booty. Allah
(SWT) says in the Qur’an:
ُ ‫ ﱣ‬Æَ َ َ Æ َ
‫ی‬qِ ِ ‫ ِل َو‬Lْ vُ ‫ ٗ َو ِ ﱠ‬6َ #ْ ِ ِ ‫ ; ﱠن‬çّ ٍ lè Mْ >ِ ْ tُ #ْ ,ِ A #َ ‫ا ا ﱠ‬L#ُ ْ ‫َوا‬
َْ ْ ْ
‫ ْ ِ"۔‬Žِ 6‫ ا ﱠ‬Mِ f‫ ِن َو ْا‬dْ $ِ 6َ N‫ ٰ>• َوا‬tَ َ ‫• َوا‬8ٰ ْ ُ ‫ا‬

And know that one fifth of whatever you take as

spoils belong to Allah, the Messenger, kinsmen
of the Messenger, the orphans, the needy, and
the destitute traveler 2

Orphanage

In an Islamic Baitul Maal, a special fund is set aside for the

welfare of orphans. Muslim states have established a number of
orphanages to provide for their upbringing and education.

The first orphanage

The credit for founding the first orphanage goes to the

followers of Islam, not to the followers of any other religion.

273
The establishment of orphanages is still going on till this day in
Muslim societies. Orphanages existed in every Muslim state,
and moreover, philanthropists devoted their fortunes to the
construction and maintenance of private orphanages. In fact,
the concept of orphanages was introduced by Muslims, and
others adopted it and started building orphanages. In the time
before Islam, there was no such thing. 1

Allamah Syed Sulaiman Nadwi (RH) writes:

We see orphanages all over the world today, but

if we ask if this unfortunate section of society
knew about this blessing before Islam, the
answer is no. Islam is the first religion to take
up the cause of these people, the country of
Arabia is where the foundation stone for the first
orphanage was laid, and the Islamic State is the
first state to recognise the need for it. Arabia,
Egypt, Syria, Iraq or India, wherever the
Muslims came to power, they built these houses
for the safety and comfort of these people, they
established the pension system for orphans,
established libraries and schools, donated their
property and thus started a new institution. The
Qadhis were given the responsibility of being
the legal guardians of the orphans, taking care
of their property and affairs, and arranging their
marriage. This is the system used in Europe
today. The Mayor of London and other such
offices copy the workings of the Qadhis. 2

274
The teachings of the Prophet (‫ )ﷺ‬regarding the rights of
widows

There is another weak and helpless group of society similar to

orphans, namely widows, those women who have lost their
husbands. In other religions there are very strange teachings
about the rights of widows. In Judaism, a widow becomes the
property of her deceased husband's brother. He can deal with
her as he pleases. In Christianity, there is no clear
commandment about widows. In today's selfish culture, widow
marriage has become a serious problem among Muslims in
India due to the cultural invasion of Hindus, although there are
clear commandments in Islam to marry off the widows:
ُ Æْ َ ْÆ
‫ ْ ۔‬V,ْ >ِ •>ٰ %َ ‫ا‬L•ُ V ‫َو ا‬

‫ﷺ‬
“Marry those among you who are spouseless” 1

The Prophet ( ) was concerned about this section of society

and tried to help them in every way, even before this
commandment was revealed and even before he was granted
prophethood. When he was in the prime of his youth, at the age
of 25, he married a much older woman, Khadija (RA), who
was 45 years old, and spent his life with her as his partner until
she died. He did not marry any other woman during her
lifetime. Of the ten women he married after Khadija’s (RA)
death, eight were widows (Saudah, Hafsa, Zainab, Umm al
Masakeen, Umm Salamah, Juveriah, Maimunah and Safiyah
(RA)). He took their responsibility on his shoulders and setup
an example for his followers. He exhorted his followers to help
the widows through his teachings. He said:

275
 ٔ ‫ﱣ‬ ٔ
‫ " ا او‬Žv ?@ &œ £N ،‫ن‬d$ 6N‫ وا‬0 >‫ر‬ Ü6‫ا‬
‫م ا "۔‬L % ‫ ر و‬n‹ ‫م ا‬LH% ‫ي‬q

"The one who looks after and works for a

widow and for a poor person, is like a warrior
fighting for Allah's Cause or like a person who
fasts during the day and prays all the night.” 1

He also said:
‫ﱣ‬ ٔ
‫ " ا‬Žv ?@ &œ £N ‫ن‬d$ 6N‫ وا‬0 >‫ر‬ Ü6‫ا‬
ٔ
W H ‫ و‬s°1%E W *+, ‫ا‬ “= :‫ ل‬3 '6-‫وا‬
‫ ۔‬21%E

"The one who looks after and works for a

widow and for a poor person is like a warrior
fighting for Allah's Cause." (The narrator Al-
Qa'nabi is not sure whether he also said "Like
the one who prays all the night without
slackness and fasts continuously and never

‫ﷺ‬
breaks his fast.”)2

The rights given to the widows by the Prophet ( ) are as

follows:

Re-marriage

Allah (SWT) prefers that a person does not remain alone, but
marries and leads a family life. Similarly, widows are advised

276
to marry and lead a life of comfort, respect and security as they
used to do when they were not widows. 1 A widow is permitted
to remain single if she feels that she should, for the sake of
children’s welfare or some other religious reason.

Widow marriage is considered inappropriate due to the

influence of non-Muslim culture, but such thinking leads to
treating things that are halaal as haraam, which is a grave sin.
The fact is that the second marriage of widows is a great
blessing from Allah (SWT).

The right to choose her spouse

The widow has the sole right to choose her partner. No one,
neither her relatives nor those of her deceased husband, can
impose their will on her.

Adornment

A widow has the opportunity to beautify herself after the

expiration of the waiting period (4 months and 10 days) after
the death of her husband. The idea that the widow does not
have the right to beautify herself is an uncivilised thought. A
widow has the same right to live comfortably, eat and dress
well as any other person.

The virtues of good conduct with widows

To sympathise with widows and good conduct with him has

big rewards associated with it. Omar bin Maimun (RA)
narrated that Omar (RA) said, "If Allah should keep me alive I
will let the widows of Iraq need no men to support them after

277
me." But only four days had elapsed when he was stabbed (to
death ). 1

Zaid bin Aslam (RA) narrates from his father: Once I went
with `Umar bin Al-Khattab to the market. A young woman
followed `Umar and said, "O chief of the believers! My
husband has died, leaving little children. By Allah, they have
not even a sheep's trotter to cook; they have no farms or
animals. I am afraid that they may die because of hunger, and I
am the daughter of Khufaf bin Ima Al-Ghafari, and my father
witnessed the Pledge of allegiance) of Al-Hudaibiya with the
Prophet.' `Umar stopped and did not proceed, and said, "I
welcome my near relative." Then he went towards a strong
camel which was tied in the house, and carried on to it, two
sacks he had loaded with food grains and put between them
money and clothes and gave her its rope to hold and said,
"Lead it, and this provision will not finish till Allah gives you a
good supply." A man said, "O chief of the believers! You have
given her too much.""`Umar said disapprovingly. "May your
mother be bereaved of you! By Allah, I have seen her father
and brother besieging a fort for a long time and conquering it,
and then we were discussing what their shares they would have
from that war booty.” 2

‫ﷺ‬
Conclusion

The teachings of the Prophet ( ) are not limited to rituals of

worship, but also include service to creation and protection of
the rights of the creation of Allah (SWT). He taught us that
every human being must uphold the rights not only of his

278
fellow human beings, but also of animals and all other living

‫ﷺ‬
beings. The realisation of these rights is incumbent upon every
Muslim and without doing so, one cannot be a true Muslim.
The Prophet ( ) did not just give verbal instructions about
rights, but he lived a life that was a living example of how to
fulfil these rights. It is not possible, given the scope of this
work, to describe all the events from his life, but any unbiased,
pure-hearted and educated person, after reading these events
from his life, will exclaim:
َ ّْ ً ‫ﱠ‬ ْ Æ
‫ َن۔‬dْ #ِ ٰ ِ 0#َ -ْ ‫ َر‬E‫ َ ِإ‬,ٰ vَ ‫َو َ> ا ْر‬

279
 Conduct with the Poor1

We will deal with the aspect of the Prophet's life ( ‫ﷺ‬

which we can see how he used to meet the needs of the poor,
) in

so that in the light of his example we can get an orientation for

our life.

‫ﷺ‬
Participation in "Half Al Fazool"

The Prophet ( ) was about twenty years old when this

incident occurred which greatly disturbed the nobility of
Makkah. A man from the tribe of Zubaid came to Makkah with
his goods and an influential and wealthy man from Makkah,
'Aas bin Waail, bought his goods but did not pay him the
money. Zubaidi sought the help of his allies in Makkah to
recover his debt from 'Aas, but due to his influence, no one
opposed 'Aas. Thereupon, Zubaidi climbed the hill called Abu
Qabees and complained about his condition and appealed to the

‫ﷺ‬
honour and nobility of the Quraish in the early morning when
all the tribal elders used to sit around the Ka'ba. The Prophet's
uncle ( ), Zubair, decided to help Zubaidi and convinced a
number of people to help the distressed man. They all gathered
at a tribal elder, Abdullah bin Jud'an, formed an organisation
and made a covenant that they will not allow an oppressed
person to be oppressed, that together they will stop the

280
oppressor and help the oppressed person financially. 1 They all

them to Zubaidi. Although the Prophet ( ‫ﷺ‬

went to ‘Aas bin Waail’, took the goods by force and returned
) did not agree
with the lifestyle of his nation, he did participate in this with
full consciousness and enthusiasm to help the oppressed. He
used to say:
Æ َُ Æ ٔ … َ َ ُ َ َ ُ Oَ >َ ‫ َ& ُت‬Îzَ
‫« ُ وا ﱠن‬V ‫ ﱡ” ا ْن ا‬-ِ ‫ ا‬#; ،‫ن‬d' ِّ 2N‫ ا‬r -ِ <]>L# ِ
َ ‫ﱠ‬ ُ
‫ ِ ۔‬, ‫ َ ا‬#ْ - ?_ِ

I have made the covenant of "Mutayyibeen"

with my uncles. I cannot break this covenant
even if I am offered golden camels.

There is another narration in which he said that if I am called to

‫ﷺ‬
this cause even after Islam, I will definitely participate in it.

He ( ) married Khadija (RA) at the age of 25. She was an

experienced and wise woman and they lived together for many
years. As he grew older, his concern for his society grew, his
despair over the bad customs and social ills in his society
increased to the point that he began to withdraw and stay for
days in a cave called Hira. He avoided the food and glamour of
life in Makkan and thought about how he could reform society.
His concern about the state of the society, which had gone
down a wrong path, grew. It became so great that he lost his
appetite and did not return home for many days. It was as if he
was waiting for something to answer his questions. Soon there

‫ﷺ‬
were some signs and one day when he was sitting in this state,
an angel came and delivered the message of Allah (SWT) to
Mohammad ( ). He knew that he was given such a great

281
responsibility that no other person would bear. The task he was
given was to convey the message of Allah (SWT) to mankind,
who were separated from God and no longer recognised God.
While he was under extreme stress thinking about this
responsibility, Khadija (RA) comforted him by saying these
words:

"Never! By Allah, Allah will never disgrace

you. You maintain good relations with your
relatives, help the poor and needy, assist others
with their burdens, serve your guests
generously, and help remove obstacles in the
path of truth."1

companionship with the Prophet ( ‫ﷺ‬

These were the qualities she found in the fifteen years of her
), and these were the
qualities that helped him fulfil the task of prophethood.

He began the task assigned to him and started spreading Islam.

The people did not readily accept his call, the priests became
his enemies, the chiefs feared that this new religion would
make master and slave equal. The people of Makkah did not
want to reform or eliminate the oppression and tribalism in
their society. So they began to persecute him. Even in such a
hostile environment, he never hesitated when it came to
confronting his bitter enemies in order to help the weak.

Once a man from the tribe of Irāsh came to Makkah

‫ﷺ ﷺ‬
complaining that Hishām had bought some camels from him
without paying him back. When the Irāshi man asked people to
help him, they referred him to Muhammad ( ) with the
intention of stirring up an argument. Muhammad ( )

282
brought him to Hishām's house and asked him to give the Irāshi
man's money that he owed him. Hishām immediately came
back with the money with his face looking extremely pale and

‫ﷺ‬
timid. 1

This incident shows the courage of the Prophet ( ) and his

motivation to stand up for the truth. Although he faced a
number of problems and knew that an encounter with Abu Jahl
would be unpleasant, he did not hesitate for a moment when it

‫ﷺ‬
came to helping the oppressed.

One day, the Prophet ( ), Abu Bakr (RA), Omar (RA) and
Sa'ad bin Abi Waqas (RA) were sitting in the Haram when a
man from the tribe of Zubaidi started going around in the
circles of people sitting in the Haram complaining about Abu
Jahl. He said, "O people of Quraish! Who will dare to bring

‫ﷺ‬
their goods to Makkah for trade when you have unscrupulous
people plundering the visitors?" He went around, but no one
was willing to help him. Then he reached the Prophet ( )
and he asked, "Who exploited you?" Zubaidi replied, "It is
Abul Hakam, I have three excellent camels from my region,
Abu Jahl offered me to buy the camels but he pays only one

‫ﷺ‬
third of their value. And now no one wants to offer me a higher
price than the one Abu Jahl has set. I will lose a lot of money

‫ﷺ‬
because of this". The Prophet ( ) stood up and looked at the
healthy camels. He agreed to buy the camels at the price
mentioned by the seller. He ( ) then sold the camels and

‫ﷺ‬
settled the seller's claim with the price of two camels and
distributed the value of one camel among the widows. The
Prophet ( ) then went to Abu Jahl, who was watching the
whole affair from a distance, rebuked him and said, "Beware!

283
If you repeat this thing you did with this Bedoin again, I will be
very strict with you.

In another incident, a dying man called Abu Jahl to his home

and gave him his young son and his property and asked him to
take care of his son and his property after his death. Abu Jahl
did not care for the son and one day he came to Abu Jahl in
such a bad condition that he was not even properly dressed. He
begged Abu Jahl to give him at least a part of the wealth that

‫ﷺ‬
his father had bequeathed to him. Abu Jahl showed no mercy
and the young boy turned away dejected. Some people advised

‫ﷺ‬
the boy to approach Mohammad ( ) because they expected

‫ﷺ‬
mischief. The innocent young man immediately went to the

‫ﷺ‬
Prophet ( ) and told him his tragic story. The Prophet
( ) got up and took the boy to Abu Jahl. Abu Jahl stood up
to greet the Prophet ( ) when the Prophet asked Abu Jahl to
give the boy his due, which he did straightaway.

In 622 AD, at the age of 53, he emigrated to Madinah. Now he

had more responsibilities, because as a prophet he spread Islam
and as a head of state he took care of the welfare of his people.
Even in this state, he took care of the needs of the poor, both in
his personal capacity and on a social level.

‫ﷺ‬
Solution for the poor from Muhajiroon

Soon after the emigration to Madinah, the Prophet ( ) had

the immediate problem of regulating the basic needs of the
poor among the immigrants. This was not a matter of
individual needs but of collective needs. To solve this problem,
he established the system of brotherhood based on giving,
selflessness and altruism. Humanity has not experienced, and
will probably never again experience, the example of cohesion
and empathy set by the brotherhood between migrants of
284
Makkah and the Ansar of Madinah. The Ansar helped the
Muhajiroon, and the burgeoning state of Madinah gracefully

‫ﷺ‬
solved this serious migrant problem. According to some
traditions, there was a vow written down for this purpose in the
residence of Anas (RA) or in the mosque of the Prophet ( )
(according to other traditions), according to which the migrants

‫ﷺ‬
would inherit the Ansari, while the relatives of the Ansari
would not inherit from him. 1 According to the narration of

‫ﷺ‬
Abu Dawood, the Prophet ( ) tied a bond of brotherhood
two or three times in Anas' (RA) house. 2 It looks like the
Prophet ( ) made the bond of brotherhood between the
migrants and the Ansar when the people came from Makkah,
some at the Prophet's mosque and some at someone's house. 3
The Ansar of Madinah showed great enthusiasm in this regard
and tried to take the lead in welcoming the migrants into their
homes, and sometimes it became so heated that they had to

‫ﷺ‬
decide by lottery. 4

Ibn Abdul Barr (RA) said that the Prophet ( ) started the
system of brotherhood five months after migrating to Madinah.

‫ﷺ‬
5
This system was already established among the Muslims
during the Makkan period before it was introduced in Madinah.
6
Ibn Hajr says that the Prophet ( ) made the bond of

285
brotherhood twice, once between the Muslims of Makkah, and
second time between the Ansar and Muhajireen. Hafiz Ibn Hajr
reports from Ibn Abdul Barr (RA) that the bond of brotherhood
between the Muhajireen was established in Makkah and the
second time when they came to Madinah. 1

The system of brotherhood proved to be a great support for the

Muhajireen. They had no shelter in Madinah, they were forced
to emigrate from Makkah and leave their houses, lands, and
businesses. The Ansar took them in as guests, made them
partners in their businesses and agriculture, kept them good
company, and eased their grief at parting with their homeland. 2
They took care of them when they fell sick, and if the Muhajir
died, his Ansar brother performed the last rites. 3 If an Ansari
died, his Muhajir brother was the heir and not the Ansari's
relatives. The Muhajireen never abused the goodwill of their
Ansari brothers. They helped their Ansari brothers instead of
being a burden to them and tried to support themselves through
hard work. The Ansar were mostly farmers and the Makkans
were good merchants. Although Madinah's sources of income
were limited and the number of immigrants from Makkah was
higher than Madinah's economy could absorb, the bond based
on love and selflessness had a positive effect on the economy.
Where there was one breadwinner in the family, there were
now two, orchard owners received additional labour, and
merchants received expert assistance. The good results soon
materialised. When Abdul Rahman ibn Auf (RA) emigrated

286
from Makkah, the Prophet ( ‫ﷺ‬ ) made him the brother of Sa'd
bin Rabi' Ansari (RA) who was a wealthy person. Sa'd offered
his Muhajir brother some of his wealth, and Abdul Rahman Ibn
Auf (RA) said to him, "I do not need this, but lead me to the
marketplace. Sa'd led him to the market of the jewellers of the
tribe of Qainqa. After a hard day's work, he returned home with
some cheese and ghee, and soon his condition improved so that
he could marry and got married. 1

Companions of the Suffa

There was another group of people who came from Makkah

and other places and who, after accepting Islam, had come to
Madinah, leaving their homes and wealth. Their financial
situation was catastrophic, they had no support, no food and no
shelter. They were not able to find work immediately because
the economy of Madinah depended on agriculture and fruit
growing and the immigrants were mostly traders. They did not
have the capital to open a new business. Despite the selfless
hospitality of the Ansar and their efforts to help the
Muhajireen, there were still some people who could not find
adequate housing. The influx of immigrants continued in
Madinah until the Battle of Trench.

In addition to the people who moved permanently to Madinah,

‫ﷺ‬
there also began an influx of religious students sent by their
tribes or who came of their own interest to learn the religion
from the Prophet ( ). 2 Some of these travellers had no
acquaintances in Madinah, so their accommodation was also a

287
subject of concern to the Prophet ( ‫ﷺ‬ ). Sixteen months after

‫ﷺ‬ ‫ﷺ‬
he came to Madinah, the Qibla of Bait Al Maqdas was
transferred to Makkah, so the back wall of the Prophet's
mosque ( ) was not in use. He ( ) ordered to put a roof
on this wall. The wall was not fenced, so it was exposed to the
elements of nature. It was a huge platform that would
accommodate many people. Abu Hurairah (RA) was appointed
as the leader of the people who made this platform their home.
Abu Hurairah (RA) knew each of the residents by their
circumstances and worship. These homeless people did not
even have enough clothes to cover them completely. Abu
Huraira (RA) says that he knew at least seventy people from
the Suffa who did not have complete clothing. They had either
one of the upper sheets or the lower sheet that they tied around
their necks. Some of these sheets reached to the middle of their

‫ﷺ‬
legs, others to their heels, and they used to pull them together
with their hands so that their private parts would not become
naked. 1The Prophet ( ) cared for their welfare in various
ways. He sat with them, comforted them, taught them the

‫ﷺ‬
Qur'an, and joked with them. After their stay was settled, the
next problem was their food. When we study the Seerah and
Hadith books, we find that the Prophet ( ) set up an

‫ﷺ‬
elaborate system for their meals.

Once the Prophet ( ) instructed after the Maghrib prayer,

"Whoever has food for two, take a third person, and whoever

‫ﷺ‬
has food for three, take a fourth person, and whoever has food
for four, take a fifth person and make him your guest. So Abu
Bakr (RA) took three people with him, and the Prophet ( )
himself provided food for ten people. 2

288
 ‫ﷺ‬
According to a tradition, it was the habit of the Prophet ( )
after Maghreb that he instructed the people of Muhajireen and
Ansar who came to pray to take at least one person from the
Suffa people with them and make him their guest. Ya'ish ibn
Tikhfat al-Ghifari said, " My father was among the people of

‫ﷺ‬
the Suffa who found themselves without a host one day.

The Messenger of Allah ( ) said: come with us to the house

of Aisha. So we went there and he said, Give us food, Aisha.
She brought hashishah and we ate. Then he said: Give us food,
Aisha. Then she brought haysah as small as a dove, and we ate.
Then he said, Give us something to drink, Aisha. She brought a
bowl of milk, and we drank. Again he said, Give us something
to drink, Aisha. Then she brought a small cup, and we drank.
Then he said: If you want, you can spend the night (here), or if
you want, you can go to the mosque. They preferred to go to
the mosque. 1

Narrated Abu Huraira:

By Allah except Whom none has the right to- be worshipped,

(sometimes) I used to lay (sleep) on the ground on my liver

‫ﷺ‬
(abdomen) because of hunger, and (sometimes) I used to bind a
stone over my belly because of hunger. One day I sat by the
way from where they (the Prophet ( ) and his companions)
used to come out. When Abu Bakr passed by, I asked him
about a Verse from Allah's Book and I asked him only that he
might satisfy my hunger, but he passed by and did not do so.
Then `Umar passed by me and I asked him about a Verse from
Allah's Book, and I asked him only that he might satisfy my
hunger, but he passed by without doing so. Finally Abu-l-

289
Qasim (the Prophet ( ‫ﷺ‬ ) ) passed by me and he smiled when

‫ﷺ‬
he saw me, for he knew what was in my heart and on my face.
He said, "O Aba Hirr (Abu Huraira)!" I replied, "Labbaik, O
Allah's Messenger ( )!" He said to me, "Follow me." He
left and I followed him. Then he entered the house and I asked
permission to enter and was admitted. He found milk in a bowl
and said, "From where is this milk?" They said, "It has been

‫ﷺ‬
presented to you by such-and-such man (or by such and such
woman)." He said, "O Aba Hirr!" I said, "Labbaik, O Allah's
Messenger ( )!" He said, "Go and call the people of Suffa
to me." These people of Suffa were the guests of Islam who
had no families, nor money, nor anybody to depend upon, and
whenever an object of charity was brought to the Prophet, he
would send it to them and would not take anything from it, and
whenever any present was given to him, he used to send some
for them and take some of it for himself. The order of the
Prophet upset me, and I said to myself, "How will this little

‫ﷺ‬
milk be enough for the people of As- Suffa? though I was more
entitled to drink from that milk in order to strengthen myself",
but behold! The Prophet ( ) came to order me to give that
milk to them. I wondered what will remain of that milk for me,
but anyway, I could not but obey Allah and His Apostle so I

‫ﷺ‬
went to the people of As-Suffa and called them, and they came
and asked the Prophet's permission to enter. They were

‫ﷺ‬
admitted and took their seats in the house. The Prophet ( )
said, "O Aba-Hirr!" I said, "Labbaik, O Allah's Messenger
( )!" He said, "Take it and give it to them." So I took the
bowl (of milk) and started giving it to one man who would
drink his fill and return it to me, whereupon I would give it to
another man who, in his turn, would drink his fill and return it

‫ﷺ‬
to me, and I would then offer it to another man who would
drink his fill and return it to me. Finally, after the whole group
had drunk their fill, I reached the Prophet ( ) who took the
290
‫ﷺ‬
bowl and put it on his hand, looked at me and smiled and said.

‫ﷺ‬
"O Aba Hirr!" I replied, "Labbaik, O Allah's Messenger
( )!" He said, "There remain you and I." I said, "You have
said the truth, O Allah's Messenger ( )!" He said, "Sit down
and drink." I sat down and drank. He said, "Drink," and I
drank. He kept on telling me repeatedly to drink, till I said,
"No. by Allah Who sent you with the Truth, I have no space for
it (in my stomach)." He said, "Hand it over to me." When I
gave him the bowl, he praised Allah and pronounced Allah's
Name on it and drank the remaining milk. 1

‫ﷺ‬
Abu Huraira (RA) reported, "I had not eaten for three days and
set out for Suffah in that state, I was about to collapse from

‫ﷺ‬
weakness. I reached the Prophet's masjid ( ) in a state
where the children were heckling me on the way and I was
heckling them. When I arrived there, I saw the Prophet ( )
holding a vessel of food (Thareed) and the companions of
Suffa eating from it. I tried to attract his attention so that I

‫ﷺﷺ‬
could also get something to eat from this vessel. When the rest
of the people had eaten and left, there was only some food left.
The Prophet ( ) made a morsel of it and said to me, "Take
the name of Allah ( ) and eat." I ate and by Allah (SWT), I
2
felt full after eating it.
Talha bin 'Amr reported, "Whoever came to Madinah stayed with
his acquaintances, and if he did not know anyone, he stayed in

‫ﷺ‬
Suffa. When I came to Madinah, I did not know anyone, so I stayed
in the Suffa. We got a measure of dates every day from the Prophet
( ) and we divided it among us.” 3

291
There were some among the Ansar who were dedicated to
serving the people of the Suffah. They worked with the sole
purpose of providing food for the people of the Suffah. There
were seventy such people, called "Qurra", who left their homes
and stayed with the people of the Suffah. They recited the
Quran in the masjid, collected wood to sell in the market, and
used the money they earned to provide for the people of the
suffah. They provided drinking water in the masjid and held
learning sessions at night. 1

‫ﷺ‬
Clusters of dates for poor in the Prophet’s (‫ )ﷺ‬masjid

The Prophet ( ), on the advice of the Ansar of Madinah,

arranged for a bundle of dates to be hung up in the masjid for
the poor, so that anyone who was hungry could eat from this
bundle. In order to extend this service, it was decided that the
Ansar should take turns to fetch the dates from their orchard
and hang them on a pillar in the Prophet's mosque. Mu'az bin
Jabal was given the responsibility of supervising this. 2 He ran
a rope between two pillars to hang the dates. 3 Hafiz Ibn Hajr
says that this responsibility included securing and distributing
the dates. 4

Jabir (RA) narrates: A man would bring the amount of dates

that he would from his date-palms, either a lot or a little. A

292
man would bring a cluster or two and hang it in the Masjid.
The people of Suffah did not have food, so one of them would
go up to the cluster and hit it with his stick, and unripe and ripe
dates would fall, and he would eat. 1

the category of zakat and the Prophet ( ‫ﷺ‬

From another narration, it appears that these dates belonged to
) specified the
measure of dates to be donated. He ordered that for every ten
wasqs of dates picked, one bunch of dates should be hung at

‫ﷺ‬
the masjid. 2

The Prophet ( ) used to meet both collective and individual

needs in this way. The individual needs were many:
entertaining guests, treating orphans well, and meeting the
needs of the downtrodden people, such as widows and slaves.

‫ﷺ‬
Conduct with guests

The Prophet ( ) used to have a constant arrival of guests.

He used to arrange food for them, and they would travel after

‫ﷺ‬
taking rest.

A companion of the Prophet (

‫ﷺ‬
), Miqdad (RA), reported, "I
and my two companions went to the Prophet ( ) in a state

‫ﷺ ﷺ‬
of hunger and exhaustion after strenuous work, and he took us
to his house. There were three goats there and he gave us these
goats. We stayed in the Prophet's ( ) house for many days,

‫ﷺ‬
milked the goats, kept back the Prophet's (
consumed the rest of the milk. The Prophet (
) share and
) used to

293
come after completing his duties and drink his share of the

‫ﷺ‬
milk.” 1

The Prophet ( ) once invited a non-Muslim. He milked one

of his goats and offered the milk to the guest, who drank it.
Then he drank the milk of the second goat, and so he drank the
milk of seven goats. 2

‫ﷺ ﷺ‬
Sometimes, when he had nothing for his guest, he ordered one
of his companions to entertain the guest. Abu Huraira (RA)
reported that once a man came to the Prophet ( ). He ( )

‫ﷺ‬
inquired about his household if there was anything to eat, and
the answer was that there was nothing at home except water.

‫ﷺ‬
The Prophet ( ) then asked, "Which of you will entertain
this guest and enter the mercy of Allah (swt)?" Abu Talha (RA)
said, "O Prophet ( )! I will host him." He brought the guest
to his house and asked his wife if there was anything to eat.
She said, "There is only enough for the children." He said,
"Comfort them and put them to sleep. Blow out the lamp when
the guest sits down to eat, then we pretend to eat". In this way,
the guest ate his fill and the whole household slept hungry.3

Good behaviour with orphans

kindly in the teachings of the Prophet (

ََ
‫ﷺ‬
There is a consistent exhortation for orphans to be treated
). He said
ْ ْ َ َÆ
‫ا۔‬qV¹ٰ 0ِ ,‫ َ• ﱠ‬K‫ ْ ِ ِ@? ا‬-ِ َ ‫ا َو ِ; ُ" ا‬

294
“I and the caretaker of an orphan will be like this in paradise”
and showed his two fingers together. 1

‫ﷺ‬
A man named Abu Lababa bin Abdul Munzar had an orphan

‫ﷺ‬
under his guardianship. This orphan complained to the Prophet
( ) about Abu Lababa because of a date palm. The Prophet

‫ﷺ‬
( ) heard both parties and gave the verdict in favor of Abu
Lababa. The orphan began to cry after hearing the verdict.

‫ﷺ‬
When the Prophet ( ) saw this, he said to Abu Lababa,
"Give me the date palm so that I can give it to this boy. Abu
Lababa did not agree with this, so the Prophet ( ) said, "If

‫ﷺ‬
you give this tree to the boy, I guarantee you a date palm in

‫ﷺ‬
Paradise." Abu Lababa did not agree with that either. Another
companion of the Prophet ( ) who witnessed the whole

‫ﷺ‬
thing came to the Prophet ( ) and asked, "If I buy this tree
and give it to the boy, will I get a similar tree in Paradise?" The
Prophet ( ) said, "Yes," and he went to Abu Lababa and
bought the tree from him in exchange for his orchard and gave

‫ﷺ‬
it to the orphan. 2

The Prophet ( ) has classified the service of downtrodden

‫ﷺ‬
people as of more virtuous than worshipping Allah (SWT) day
and night and giving up one’s life in the path of Allah (SWT).
The Prophet ( ) said "The one who looks after and works
for a widow and for a poor person, is like a warrior fighting for

‫ﷺ‬
Allah's Cause or like a person who fasts during the day and
prays all the night." Narrated Abu Huraira that the Prophet
( ) said as above. 3

295
‫ﷺ‬
Abdullah ibn Abi Aufa (RA), a companion of the Prophet
( ) says about the Prophet:
ّْ ْ ‫ﱠ‬ َ ‫َ َ َ ُ ْ ُ ﱣ ُ َﱠ ﱣ‬
"‫ ِ ﱡ‬žُ ‫ َو‬، َ $qِ ‫ ا‬sُ ¤ِ V%ُ َ vَ ‫ ا ُ َ ْ ِ َو‬x ‫ل ا‬Lv‫ن ر‬
Æ ُ á َ َ ْ ُ ْ َ
ْ َ ‫ﱠَْ َ ُ ْ ُ ﱠ‬
<َ lÌِ #ْ %َ ‫ ا ْن‬r ِ %َ E‫ َو‬،0'َ 2eK‫ َ ا‬Hِ žُ ‫ َو‬،‫ۃ‬bH ‫ " ا‬2ِ % ‫ و‬،L\ ‫ا‬
َ ْ َ َ ْ َ Æْ
‫۔‬0Yَ gَ K‫ َ< ُ ا‬lmِ ْ َ ; ‫ ِن‬dْ Vِ 6ْ N‫ َو ِا‬،0ِ >ِ ‫ ْر‬Oَ >َ

The Prophet ( ‫ﷺ‬

) used to remember Allah
(SWT) profusely, refrained from vain talk,
extended his salah, shortened the sermon, and
was never ashamed to go along with a widow or
a needy person to fulfil their needs. 1

Prophet ( ‫ﷺ‬
A renowned poet from India, Altaf Hussain Hali, described the
) in his poems as follows:

One who got the title of Mercy among the Prophets

Who fulfilled the wishes of the poor

Who helped strangers in their difficult times

Who sympathised with every one

Refuge of the poor, shelter of the weak

Protector of the orphan, friend of the slave

296
 Dealing with workers

The problem of workers is one of the greatest problems we

have faced in the last half century. All the splendour we see in
the world today is due to them. Whether it is skyscrapers or
clean streets, the green fields in the villages or the canals,
everything has been made possible by their sweat and blood. It
is quite ironic that workers do not get their due share of
progress, when they deserve it the most.

At this point it should be noted that by workers we mean not

only those who perform physical labour, but also those

‫ﷺ‬
employees who use their intellectual and mental powers.

The Prophet of Islam ( ), like in other aspects of life, has

given us clear and detailed instructions on this issue, where the
rights of both the worker and employer are protected and an
equilibrium is also maintained.

‫ﷺ‬
Importance of workers

The Prophet ( ) has accorded the worker an honourable

status, and he condemned the general perception of that time
about workers that they are people of low status. He said:

• Moosa (AS) was hired by Shoaib (AS) for 8 or 10 years. 1

297
• Striving and hard work to earn halal provisions is better than

‫ﷺ‬
doing Jihad under a just Imam‘s leadership. 1

• The Prophet ( ) has called the pursuit of sustenance for

children, parents and himself a struggle in the way of Allah

‫ﷺ‬
(SWT). 2

• He ( ) said, “The most chaste deed is that a man earns

‫ﷺ‬ ‫ﷺ‬
through hard work” 3

• Allah's Messenger ( ) said, "The Prophet ( ) David used

not to eat except from the earnings of his manual labor.” 4
• Allah (SWT) likes that person who is industrious and who

‫ﷺ‬
makes handicraft. 5

‫ﷺ‬
• The Prophet ( ) said, "Allah did not send any prophet but
shepherded sheep." His companions asked him, "Did you do
the same?" The Prophet ( ) replied, "Yes, I used to
shepherd the sheep of the people of Makkah for some
Qirats.” 6
• Agriculture is considered a blessed profession and it was
commanded to practise agriculture. 7

298
• He(‫ﷺ‬ ) said to Hakim bin Hizam (RA) that the most halal
provision is the one that involves manual labour with hands
and legs and that produces sweat. 1

From these instructions, it is clear that Islam gives workers a

respectable and honourable status and that they are not inferior
to other professions.

Quantum of Compensation

The foremost issue that comes when dealing with the rights of

‫ﷺ‬
workers is the determination of their compensation. The
following Hadith throws light on this issue where the Prophet
( ) gave instructions regarding slaves:

“Your slaves are your brothers and Allah has

put them under your command. So whoever has
a brother under his command should feed him of
what he eats and dress him of what he wears.
Do not ask them (slaves) to do things beyond
their capacity (power) and if you do so, then
help them” 2

These are two instructions. First, that the employees or

assistants should be treated as brothers. Second, that their

‫ﷺ‬
remuneration should be such that they can maintain almost the
same standard of living as their employers. The companions of
the Prophet ( ) practised these instructions completely.
Their slaves ate the same food as they did. The masters and

299
their slaves wore the same kind of clothes. When someone saw
that Abuzar Ghafari (RA) and his slave were wearing similar

‫ﷺ‬
sheets, he suggested that Abuzar Ghafari (RA) wear both
sheets and let his slave wear a different piece of clothing.
Abuzar (RA) disagreed and referred to the Prophet's ( )
instruction "clothe them with the like of what you are
wearing"1

From this we know that the remuneration of workers should be

such that their standard of living, at least in terms of food and
clothing, is equal to that of their owners or superiors. And his
remuneration should allow him to afford the same for his

‫ﷺ‬
family, have his own aide and his own house.

Al-Mustawrid heard the Prophet ( ) say: He who acts as an

employee for us must get a wife; if he has not a servant, he
must get one, and if he has not a dwelling, he must get one. 2
Narrated `Aisha:
When Abu Bakr As-Siddiq was chosen Caliph, he said, "My
people know that my profession was not incapable of providing
substance to my family. And as I will be busy serving the
Muslim nation, my family will eat from the National Treasury
of Muslims, and I will practice the profession of serving the
Muslims.” 3

Payment of compensation
After establishing the principle that remuneration should
enable the worker to satisfy his basic needs, Islam also

300
instructs that remuneration should be fixed in advance and that
there should be no ambiguity in it.
ٔ ‫ﱣ‬ ‫ﱣ‬
sdY ‫ رۃ‬£tv‫ ا‬M *ª v‫و‬ ‫ ا‬x ‫ل ا‬Lv‫إن ر‬
ٔ

‫ﷺ‬
‫ ە۔‬Y‫ا‬ ‫ن‬d'% *]-

The Prophet ( ) forbade employing a

labourer until his remuneration is clearly

‫ﷺﷺ‬
established. 1

And it was his ( ) practice that he never paid less to his

workers. The Prophet ( ) said that he will be against three
persons on the day of Judgment, and one among them is the
one who employs a labourer and gets the full work done by
him but does not pay him his wages.
ٔ ٔ ٔ
‫ ە۔‬Y‫ و = { ا‬,> @Ltv ; ‫ا‬sdY‫ ا‬Y tv‫" ا‬Y‫ر‬

‫ﷺ‬
It is also instructed to pay the worker’s dues at the earliest. He
( ) said, “Pay the worker his due before his sweat dries”
ٔ ٔ ٔ ٔ

‫ﷺ‬
‫ ۔‬3 r£% ‫'" ان‬3 ‫ ە‬Y‫ ا‬sdY L2 ‫ا‬

In light of the instructions of the Prophet ( ), the jurists

have concluded that there are three ways a worker can be paid
his remuneration: 1) Advance payment before the start of work
2) If the worker has stated the condition for advance payment,
pay in advance 3) Immediately after the completion of work.

Quantum of work

Prophet (‫ﷺ‬
What amount of work can we have the workers do? The
) clarified, "Do not assign tasks to your workers

301
that are beyond their capabilities." Based on this principle, we
can determine the type of work, the scope, and the hours of
work. For example, if a task takes six hours to complete, the
work time should be six hours, and tasks that can be completed

‫ﷺ‬
in eight hours require eight work hours. If you assign a difficult
task to your employee, support him/her in this task. Imam
Nawawi wrote about this instruction of Prophet ( ):

“The ulema agree that a worker should not be

assigned a task that exceeds his abilities. And if
he is nevertheless assigned such a task, either
the employer himself should help the worker or
assign someone else to help him.” 1

Some people try to ask children and old people to do the same
work that is normally done by a young, strong person. This is a
wrong and oppressive tactic according to Islamic teachings,
and there is a provision prohibiting such practices by legal
means. Permanent employees should also get a day off once a
week to rest and socialise. There should be a provision for sick
leave. The books of fiqh explain these points in detail. 2

‫ﷺ‬
Good behaviour

How should employers treat their workers? The Prophet ( )

says that they are your brothers, which means that they should
be treated in a brotherly way and not in an authoritarian way.
The Qur'an describes Sho'aib (AS) as an employer:
َ ‫ ُ ﱠ َ َ ْ َ َ َ ُ ْٓ ْ َ ٓ َ ﱣ ُ َ ﱣ‬Æ ْ Æ ُ ْ … َ َ
‫ن۔‬dْ gِ Âِ H ‫ ا‬M>ِ ‫ ئ ا‬z ‫• ِإن‬Cِ &£ِ tv z‫& ان ا‬ž‫و> ا ِر‬

302
 I shall not press you. Surely, you will find me, if
Allah wills, among the good 1

The employer should treat his workers in such a way that they

‫ﷺ‬
do not feel hardship, do not have mental or physical stress and
dealt with in a kind manner. We see practical manifestations of
this in the life of the Prophet ( ). He gave a number of

‫ﷺ‬
instructions to show respect to the workers and to please them.

Abu Huraira reported Allah's Messenger ( ) as saying:

When the slave of anyone amongst you prepares food for him
and he serves him after having sat close to (and undergoing the
hardship of) heat and smoke, he should make him (the slave)
sit along with him and make him eat (along with him), and if
the food seems to run short, then he should spare some portion
for him (from his own share) 2

This instruction says not only that the employees are treated
well financially, but also giving them respect by eating
together. People usually find it embarrassing to eat with their
cooks, cleaners, and workers, and because of the caste system
in India, people do not even tolerate someone from a lower

‫ﷺ‬
caste sitting next to them, let alone eating with them.

Another way the Prophet ( ) showed them respect is by

‫ﷺ‬
attending their funeral. It is narrated on the authority of Abu
Huraira that a dark-complexioned woman (used to sweep the
mosque. The Messenger of Allah ( ) missed her and
inquired about her (or him). The people told him that she had

303
died. He asked why they did not inform him, and it appears as
if they had treated her or her (or his) affairs as of little account.
He (the Holy Prophet) said: Lead me to her grave. They led

‫ﷺ‬
him to that place and he said prayer over her. 1

Visiting the sick workers was another way the Prophet ( )

paid respect to them, and he made no distinction whether it was
a Muslim or a non-Muslim worker. When his young Jewish

‫ﷺ‬
helper fell ill, he visited him. 2

‫ﷺ‬
Sometimes the Prophet ( ) himself went to his workers'
homes to meet them, and such visits were nothing but a festival
for the household. Anas (RA) narrates that the Prophet ( )
once visited his house. His mother and his aunt Umm-Haram

‫ﷺﷺ‬
were present in the house. He performed the voluntary prayer
together with this family and then invoked good for the family.
The mother of Anas (RA) asked the Prophet ( ) to pray for
her son Anas. Thus, the Messenger of Allah ( ) did not
leave any good in the world or in the Hereafter that he did not
supplicate for me, saying, "O Allah! Give him (i.e. Anas)
property and children and bless him." Thus, he became one of
the richest among the Ansar and his daughter Umaina narrated
that when Al-Hajjaj came to Basra, more than 120 of his
descendants had been buried. 3 He had wealth and descendants
and such a long life that he was still alive while his descendants
died.

304
We learn from his actions that we should be concerned about

‫ﷺ‬
the welfare of our workers and not be satisfied with an agreed

‫ﷺ‬
compensation. Ziyad (RA) from the Banu Makhzoom tribe

‫ﷺ‬
relates that there was a servant of the Prophet ( ) whom the
Prophet ( ) kept asking, "Do you need anything?” 1 He
( ) gave his servants freedom to ask him whatever they

‫ﷺ‬
desired. Rabi'a b. Ka'b said:

I was with Allah's Messenger ( ) one night. and I brought

him water and what he required. He said to me: Ask (anything
you like). I said: I ask your company in Paradise. He (the Holy
Prophet) said: Or anything else besides it. I said: That is all
(what I require). He said: Then help me to achieve this for you
by devoting yourself often to prostration. 2

‫ﷺ‬
Often people do not hesitate to slander their workers and
employees and do not even give them the opportunity to defend
themselves. The Prophet ( ) has expressed his dislike for
such behaviour.

Narrated Abu Huraira:

I heard Abu-l-Qasim (the Prophet) saying, "If somebody

slanders his slave and the slave is free from what he says, he
will be flogged on the Day of Resurrection unless the slave is
really as he has described him.” 3

If at all the servant did a mistake that caused distress to the

employer, even then the employer is urged to exercise restraint
and forgive his servant.

305
 ‫ﷺ‬
Narrated Abdullah ibn Umar:

A man came to the Prophet ( ) and asked: Messenger of

Allah! how often shall I forgive a servant? He gave no reply, so
the man repeated what he had said, but he still kept silence.
When he asked a third time, he replied: Forgive him seventy
times daily. 1

‫ﷺ‬
Seventy does not indicate the limit, but indicates excessiveness.

The Prophet ( ) never raised his hand on either his slaves or

his wives. 2

‫ﷺ‬
Anas said:

The Messenger of Allah ( ) was one of the best of men in

‫ﷺ‬
character. One day he sent me to do something, and I said: I
swore by Allah that I would not go. But in my heart I felt that I
should go to do what the Prophet of Allah ( ) had

‫ﷺ‬
commanded me; so I went out and came upon some boys who
were playing in the street. All of a sudden the Messenger of
Allah ( ) who had come up behind caught me by the back
of the neck, and when I looked at him he was laughing. He
said: Go where I ordered you, little Anas. I replied: Yes, I am
going, Apostle of Allah! 3

Anas narrated: So, I served him for ten years at home and on
journeys. If I did anything, he never asked me why I did it, and

306
if I refrained from doing anything, he never asked me why I

‫ﷺ‬
refrained from doing it. 1

He ( ) used to get very upset when someone raised his hand

on his servant.

Abu Mas'ud al-Ansari reported:

When I was beating my servant, I heard a voice behind me

‫ﷺ‬
(saying): Abu Mas'ud, bear in mind Allah has more dominance
over you than you have upon him. I turned and (found him) to
be Allah's Messenger ( ). I said: Allah's Messenger, I set
him free for the sake of Allah. Thereupon he said: Had you not
done that, (the gates of) Hell would have opened for you, or the
fire would have burnt you. 2

Slavery at that time was practised in the traditional sense, that

is, the slave was in the service of his master full-time and was

‫ﷺ‬
considered the property of the slaveholder, for which he could
obtain a good price. Since it was not possible to abolish slavery
with a wave of his hand, the Prophet ( ) ordered that slaves
should be treated as family members and that they should be
treated well. He forbade the beating of slaves by a decree that
said, "If a master beats or slaps his slave, the only recompense
is to set the slave free.” 3

Messenger of Allah ( ‫ﷺ‬

Narrated ‘Aishah: that a man came and sat in front of the
) and said: "O Messenger of Allah! I
have two slaves who lie to me, deceive me, and disobey me,

307
and I scold them and hit them. So what is my case because of
them?" He said: "The extent to which they betrayed you,
disobeyed you and lied to you will be measured against how
much you punish them. If your punishing them is equal to their
sins, then the two will be the same, nothing for you and nothing
against you. If your punishing them is above their sin, some of

‫ﷺ‬
your rewards will be taken from you and given to them." So the
man left, and began weeping and crying aloud. The Messenger
of Allah ( ) said: "You should read what Allah said in His
Book: 'And We shall set up the Balances of justice on the Day
of Resurrection, then none will be dealt with unjustly in
anything...' to the rest of the Ayah (21:47). So the man said:
"By Allah, O Messenger of Allah! I see nothing better for
myself, than me parting with them. Bear witness that they are
all free.” 1

It was due to his training that Muslims never tolerated ill-

treatment of their slaves.

Mu'awiya b. Suwaid reported:

I slapped a slave belonging to us and then fled away. I came

back just before noon and offered prayer behind my father. He
called him (the slave) and me and said: Do as he has done to

‫ﷺ‬
you. He granted pardon. 2

He ( ) commanded that the slaves must not be degraded

even in conversation and that there must be no exaggeration
towards the master. We can imagine that if this is the command
for slaves, the status of servants and employees is much higher.

308
 ‫ﷺ‬
Before Islam, the slave used to address his master as "Rabb" (
Lord ) and the master used to address his slave as "'Abd". The
Prophet ( ) said, "You are all slaves of Allah (SWT), the
slave can address his master with titles such as "Master" or
"Sir" and the master should address his slave as "my boy."1

He was so concerned about these people that in his last words

before his death he enjoined his followers to take care of the
salah and the slaves
ٔ
‫ ۔‬V #%‫ ا‬XV > >‫ۃ و‬L H ‫ا‬

Profit Sharing

In Islam, it is preferred that the worker receive a share of the

profits earned in the business. This principle is the basis for the
"mudharibah," in which one partner invests and another works,
and the profit earned is shared between the two according to

‫ﷺ‬
their agreement. The second partner earns the profit in his
capacity as a worker. This is evident in the same hadith in
which the Prophet ( ) instructed that the cook should
receive at least a few morsels of what he prepared as part of his
duties. 2

‫ﷺ‬
Protection of rights

In view of the teachings of the Prophet ( ) regarding the

workers, Islam gives legal protection to the workers and has
provision for the intervention by the government in this regard.
Qadhi Abul Hasan Mawardi (Died 450H) writes about the

309
duties of “Mohtasib” (an officer who supervises observance of
laws and punishes offenders) as follows:

“The Mohtasab should prevent the exploitation

(by lower pay or more work) of workers and
employees by their employers and take
appropriate punitive measures. And if the
exploiter is the worker (by not performing or
demanding more money), that must also be
stopped, and if the two parties disagree, then the
ruler decides.” 1

310
 Dealing with the sick

Health and sickness are man's eternal partners. Where sickness

reminds man of Allah's power, the blessing of health evokes

‫ﷺ‬
feelings of gratitude. Old or young, male or female, strong or
weak, rich or poor, ruler or ruled, no one can escape the long
arm of disease. Therefore, the Prophet ( ) paid special
attention to the sick to comfort and serve them.

Sickness is not due to sin

It was believed in some religions before Islam that sickness is

due to the sins committed by man. There is a concept of “Ava
gavan” according to which all the strife that man goes through
in this birth is the result of his sins during his previous birth. In
Christendom also, sickness was believed to be retribution for
sins and punishment from Allah. They believed that trying to
cure a person of his disease was like interfering in the will of
Allah. For this reason the house of the helper of Dr. Boylston,
the inventor of the smallpox vaccine, was bombed. Such a

‫ﷺ‬
belief leads to hatred of the sick instead of compassion.

The Prophet ( ) conveyed the idea that health and disease

come from Allah (SWT) regardless of whether the person is
pious or not. The prophets of Allah (SWT), who were the most
venerable among people, were afflicted with diseases. The
disease of Ayub (SA) is mentioned in the Quran. 1 And even

311
the most venerable of the prophets, Mohammad ( ‫ﷺ‬ ), fell ill
several times and endured the pains of illness. So it is not
necessary that illness is a form of punishment by Allah or a

‫ﷺ‬
sign of Allah's displeasure. Illness can be a trial from Allah
(SWT) and a recompense for sins of a believer. Narrated
`Aisha: (the wife of the Prophet) Allah's Messenger ( )
said, "No calamity befalls a Muslim but that Allah expiates
some of his sins because of it, even though it were the prick he
receives from a thorn."1

Similarly, as narrated by Ayesha (RA), a disease can be the

reason for a believer’s grades to be elevated. 2

Narrated Abu Huraira: Allah's Apostle said, If Allah wants to

do good to somebody, He afflicts him with trials. 3

Allama Qurafi wrote: "Whether man resigns himself to

sufferings or not, they are an atonement for him”

Hafiz ibn Hajar is of the opinion that a person who resigns

himself to the trial of Allah (swt) receives the reward of
accepting his fate apart from the atonement for his sins. 4

Visiting the sick

Among the instructions for the sick, an important point is to

visit them, because sick people feel comforted, and they will

312
 ‫ﷺ‬
feel peaceful when their well-wishers meet them and inquire
about their condition. Abu Huraira (RA) reported that the
Prophet ( ) said, “There are five rights of a Muslim over
other Muslims: to respond to the salaam, visiting the sick, to

‫ﷺ‬
follow the funeral processions, to accept an invitation, and to
reply to those who sneeze.” 1 These are termed as rights of a
Muslim. 2 Thouban (RA) narrates from the Prophet ( ): He
who visits the sick continues to remain in the fruit garden of

‫ﷺ‬
Paradise until he returns. 3

He ( ) called visiting the sick a humanitarian duty in which

there is no difference between a Muslim and a non-Muslim,
rich and poor, tall and short. He visited the sick Jew and also a
polytheist. He forbade people to flee from a place affected by
an epidemic because the fleeing people spread the disease to
other places and there is no one to take care of the sick people
affected by the epidemic. For this reason, some jurists have
made visiting the sick obligatory. Imam Bukhari seems to
agree with this opinion, he has a chapter, “Bab vujoob Iyadah
al Mareez”, Chapter on obligation of visiting the sick. 4 Most
jurists have found this to be advisable. It seems that the
availability of a caretaker for the sick person determines
whether the sick visit is obligatory or recommended. This is the
statement of Allama Baghawi. 5In other words, visiting the sick
is obligatory collectively and recommended for individuals.

313
Supplication for the sick

The prophetic method of visiting the sick is to tell the patient,

‫َ َْ َ َ ُ ٌ ْ َ ﱠ‬
˜ُ ‫“ َء ا‬C‫ر ِإ‬L: {vÔf E

"Don't worry, Allah willing, (your sickness will

be) an expiation for your sins.” 1

The word “Tahoor” means cleanliness, this can mean

‫ﷺ‬
cleanliness from disease or sins.

There are other supplications reported from the Prophet ( ):

ٔ
E‫ @ إ‬z E ، @ “ ‫ ا‬X ‫ ا‬rz‫ و ا‬،‫ س‬, ‫” ا ' س رب ا‬:‫اذ‬
‫ ۔‬# v ‫=\ در‬E ‫ ء‬1z rz‫ ا‬،X ‫ا‬

"Take away the disease, O the Lord of the

people! Cure him as You are the One Who
cures. There is no cure but Yours, a cure that
leaves no disease.” 2
‫ﱣ‬
‫ ۔‬,‡‫ذن ر‬S‡‫ و‬,# v •1“a ,U ¢ 0 ž f ,P‫ ار‬0‡ D ، ‫ ا‬6¢

"In the Name of Allah The earth of our land and

the saliva of some of us cure our patient.” 3
ٔ ‫ﱣ‬ ٔ
‫ ۔‬1“= ‫ان‬ ‫ رب ا ش ا‬، ‫ا‬ ‫ ل ا‬v‫ا‬

314
 I ask Allah, the Mighty, the Lord of the mighty
Throne, to cure you 1

‫ﷺ‬
Sick children should also be visited. 2 Visiting the sick is a
humanitarian gesture and therefore not limited to Muslims. The

‫ﷺ‬
Prophet ( ) visited a sick Jew. It is recommended to put his
hand on the chest of the sick person to give him comfort. When
the Prophet ( ) visited S'ad Ibn Abi Waqas (RA) when he
was sick, he placed his hand on S'ad's forehead.

Facilitation in acts of worship for the sick

The acts of worship are very important in Islam because the

Quran says that Allah created this universe for man 3, and man
was created to worship Allah. 4 But Islam has relaxed the
commandments regarding acts of worship for the sick. Wudhu
is required for salah, but if a sick person cannot use water, he is
allowed to do tayammum, which means he can slap his palms
on mud and wipe his face and hands with it. 5 An important
ritual of Salah is "Qayam", standing up, but if someone cannot
stand due to illness, he may sit, and the one who cannot sit may
perform Salah lying down. 6

315
It is obligatory for men to perform salah five times a day in the
masjid in congregation, but if someone cannot go to the masjid
due to illness, he can perform salah at home. 1

Fasting is obligatory for every Muslim, but if someone is sick

and cannot fast, he can skip the fast and make up for the missed
days when he is well. 2 If the illness is so bad that there is no
hope of recovery to fast, then fasting can be compensated by
giving a needy person two meals a day. 3 The basic principle
mentioned in the Qur’an is that there is no difficulty for the
sick. 4

Encouragement to be treated

‫ﷺ‬
An important teaching regarding the sick is that they should get
treatment, and the relatives of the sick are also required to get
them treated. The Prophet ( ) said, "Allah (SWT) has sent
down the disease and treatment for every disease, so get
treatment, but do not take Haram medicine.” 5 He said, on
another occasion “Allah has not made a disease without
appointing a remedy for it, with the exception of one disease,
namely old age” 6

316
Islam has the concept of Taqdeer (divine decree), whatever

‫ﷺ‬
happens in this world is by the will of Allah (SWT), disease
and health are from Allah (SWT). This made some companions

‫ﷺ‬
of the Prophet ( ) think, what is the use of treatment?
Whatever has to happen is by the will of Allah (SWT). He
( ) corrected this misconception by saying that a person
falling ill, getting treatment and becoming healthy is also due
to divine decree. It is also pre-destined that a person becomes
sick and recovers after treatment. 1

‫ﷺ‬
Some companions thought that it was against tawakkal (trust in
Allah) to be treated. Once when an Ansari fell ill, the Prophet
( ) called two physicians to treat him. When the
companions talked about Tawakkal, he ordered, "Let him be
treated, Allah (SWT) who gave the illness also gave the
medicine, and in the medicine is the healing.2

The commandment about prohibiting Haram medicine applies

‫ﷺ‬
when a Halal medicine is available. If the Halal medicine is not
available and the treatment is only possible through a Haram
medicine, the Prophet ( ) has allowed the taking of Haram
medicine to cure the disease. When a visiting delegation
complained of stomach pain, he prescribed camel urine as

‫ﷺ‬
medicine for them. 3

He ( ) has prescribed, for the safety of patients, that

unqualified people should not treat the sick. If such people treat

317
sick people and this leads to unfortunate consequences, the
person who treated them will be held responsible. 1

Right to Confidentiality

An important issue for patients is the confidentiality of their

‫ﷺ‬
personal information. Sometimes a patient does not want their
medical condition to be known to others. We can be guided in
this matter by the principles established by the Prophet ( )

‫ﷺ‬
about slander. Slander is the disclosure of a person's physical,
medical, mental, moral and practical shortcomings. It is haram
and a sin. The Prophet ( ) has strictly forbidden this act.
Therefore, we conclude that medical practitioners should
maintain confidence and not disclose the information about

‫ﷺ‬
their patients that they wish to keep confidential, unless there is
a risk of harm to the patient if the information is not disclosed.
It is proven that the Prophet ( ) disclosed information about
a person in the matter of his marriage. This is the balance in
Islam that is its distinction.

318
 Behaviour with Animals1

The Prophet of Mercy ( ‫ﷺ‬ ) set an example of affection and

mercy to his fellow man and all creation through his words and
deeds. In addition to humans, he also exhorted for animals and
birds to live in a natural and safe environment. If we put his
teachings into practice, we can not only save the animal
species, but also solve the problems caused by the destruction
of natural habitats, pollution and ecological imbalance.

‫ﷺ‬
Feeding animals and birds - Charity

The Prophet ( ) mentioned the merits of planting trees and

agriculture in a Hadith that says, “There is none amongst the
Muslims who plants a tree or sows seeds, and then a bird, or a
person or an animal eats from it, but is regarded as a charitable
gift for him” 2
ٔ ٔ ٔ
‫ او‬sdG ,> " ; ‫[رع زر‬% ‫ او‬v A ‫ =\ س‬6> M> >
ٔ
‫۔‬03&x f ‫ ن‬E‫ إ‬0# nË ‫ ن او‬6C‫إ‬

If we follow this hadith, we can not only save

the environment but also fulfil our nutritional

319
 needs and get the reward of serving the creation
of Allah (SWT).

‫ﷺ‬
Good treatment of Animals

The Prophet ( ) warned about speechless animals just as he

warned about fearing Allah (SWT) about the rights of the
weaker sections of the society such as orphans, widows and
differently abled persons. He said about treating animals:
ً َ َ ُ ُ َ َ ُ َ ْ َ َ َ ْ ُْ ََْ َ َ ‫ﱠ ُ ﱠ‬
."0gَ Kِ x :L ™‫ و‬:L'‫ ; رﻛ‬0ِ #•½N‫ ِ ا‬Wِ ëº ‫ ِﻩ ا‬qِ : ?@ِ ˜ ‫ا ا‬L D‫"ا‬

“Fear Allah regarding these dumb animals. Ride

them in a good manner and eat them in a good
manner” 1

He emphasised the good treatment of animals and all creation

in general. He said, "Allah has decreed that everything should
be done in a good way. So when you kill, use a good method,
for one of you should sharpen his knife and cause the animal as

‫ﷺ‬
little pain as possible."2

This decree of the Prophet ( ) states that animals should

‫ﷺ‬
always be treated well. Slaughtering and eating animals is a
natural need, and Allah (SWT) has allowed it. But the Prophet
( ) has prescribed a method of slaughtering that causes the
least amount of pain to the animal. Therefore, he has prescribed

‫ﷺ‬
the method of "Nahr" for camels and "Zibah" for other animals.
In "Nahr", the nerves in the chest area are cut, which leads to
the easy death of the camel. The Prophet ( ) forbade the

320
slaughter of animals by torture and with a blunt knife. In the
time of Jahiliyah, people used to cut off the hump of a live
camel and eat it. He also forbade this and classified it as
carrion, thus not halal.
ٌ َ ٌ ْ ُ
0tَ —ْ >َ Lَ Îُ ; 0—‫ ﱠ‬-َ ?َ ìِ ‫ َو‬0ِ #—َ ëِ ºَ ‫ ا‬Mَ >ِ Oَ 2ِ 3 >َ

'Whatever is cut from an animal while it is alive,

then it is dead flesh.’ 1

Prohibition of animal fights

Animal fights have been organised as a recreational activity

since pre-Islamic times. Bullfights are still celebrated in
Europe today as a popular festival, and Europeans follow these
deadly fights with great enthusiasm. There is noremorse on
their part when animals are killed in these fights. In our culture,
cockfights, pigeon fights, etc. are also a popular pastime and a
profitable business for hobbyists.

According to a recent report, about 1 lakh animals are killed

during the Diwali festival. According to this report, the most
cruel is when young people tie firecrackers to the bodies of
dogs and cats and set them on fire, resulting in the death of
these animals. 2

‫ﷺ‬
Curse on the people who use animals for target practice

The Prophet ( ) cursed the person who ties up birds or

animals and shoots at them for pleasure or to satisfy his
devilish desires.

321
Narrated Sa`id bin Jubair:

While I was with Ibn `Umar, we passed by a

group of young men who had tied a hen and

‫ﷺ‬
started shooting at it. When they saw Ibn `Umar,
they dispersed, leaving it. On that Ibn `Umar
said, "Who has done this? The Prophet ( )
1
cursed the one who did so."
Another narration clarifies it a bit more:
Sa'id b. Jubair reported that Ibn 'Umar happened
to pass by some young men of the Quraish who
had tied a bird (and th,is made it a target) at
which they had been shooting arrows Every
arrow that they missed came into the possession
of the owner of the bird. So no sooner did they
see Ibn 'Umar they went away. Thereupon Ibn
'Umar said: Who has done this ? Allah has
cursed him who does this. Verily Allah's
Messenger (may peace be upon him) invoked
curse upon one who made a live thing the target
(of one's marksmanship). 2
It is clear from the last sentence that torturing a live animal is
prohibited.

Cauterising animal’s face is prohibited

‫ﷺ‬
One of the methods to cause affliction to animals is by
cauterising them and by hitting them in their face. The Prophet
( ) of mercy has prohibited this.3

322
 ‫ﱣ‬ ‫ﱣ‬
‫ و‬YL ‫ ب @ ا‬U ‫ ا‬M v‫و‬ ‫ ا‬x ‫ل ا‬Lv‫* ر‬ª
‫ ۔‬YL ‫ @ ا‬vL ‫ ا‬M

It is narrated in Musnad Ahmad:

‫ﷺ‬
‫&ود ا &واب۔‬ 2 M *ª,%

The Prophet (
animals. Jabir (RA) narrates from the Prophet (
cauterising animals faces:
‫ﷺ‬
) prohibited slapping or beating the faces of
) about

‫ﱣ‬ ٔ
?@ v‫& و‬3 ‫ ر‬#- > v‫و‬ ‫ ا‬x *+, ‫ان ا‬

‫ﷺ‬
‫ ۔‬#v‫ی و‬q ‫ ﷲ ا‬M :‫` ; ل‬Y‫و‬

The Prophet (
face. Jabir (RA) reports the Prophet ( ‫ﷺ‬
) forbade beating or slappinganimals in the
) about cauterising
the faces of animals. A donkey passed by the Prophet ( ) ‫ﷺ‬
whose face was cauterised and he said, "May Allah's curse be
on the one who did this”

‫ﷺ‬
Mutilation of animals

The Prophet ( ) prohibited mutilation of animals like

cutting a part of the animal and distorting the face of it and
cursed on those who did this. 1 There’s a Hadith in Nisai that
says:
‫ﱣ‬ ‫ﱣ‬ ‫ﱣ‬
‫ل ا‬Lv‫ > ر‬:‫ ل‬3 , ‫< ا‬l´‫ ر‬1 Y Mf ‫ا‬ &' M
ٔ ‫ﱣ‬
،"', f “Ž$ ‫ن‬L> % ¹‫ا س و‬ v‫و‬ ‫ ا‬x
‫ ۔‬W nº f ‫ا‬L «#D E :‫ ل‬3 ‫و‬ ‫ ە ذ‬V;

323
 (‫ﷺ‬
Abdullah bin J’afar narrated: The Prophet
) came across some people who were
shooting arrows at a ram, he expressed his
displeasure at this and said, “Do not mutilate the
animals” 1

‫ﷺ‬
Do not put animals under unnecessary toil

The Prophet ( ), while instructing to take care of the

animals and to avoid putting unnecessary burden on them said:
‫ﱣ‬
å eí # ‫ _ إ‬7 ‫ن ا‬S; ، f ,> Vf‫ر دوا‬L`} ‫وا‬q¥tDE
ٔ
،‘1 “¢ E‫إ‬ \ f ‫ا‬L LÉD & f _‫ إ‬V\ 't V
ٔ
‫ ۔‬VD Y - ‫ا‬LU3 ; ، no ; ،‫ رض‬V " Y‫و‬

“Do not make the back of your livestock a

minbar (stage). Allah (swt) has made them
subservient to you so that you can travel to
places where you could not go without great
effort. Allah (swt) has created the earth for you
so that you can fulfil your needs” 2

Use animals according to their nature

From these ahadith we learn that animals should be made to

carry as much load as they are capable of carrying. Animals
should not be used for tasks that are not suitable for animals or
where they are not needed. It is also not right to use animals for
tasks that do not fit their nature or abilities. For example,

324
making a horse till land, or using a sheep or cow as a mount or
to carry loads. There is a narration from the Prophet (
Sahih Bukhari in this regard:
) in‫ﷺ‬
‫ﱣ‬ ٔ
#,af :‫ ل‬3 v‫و‬ ‫ ا‬x <+, ‫ ا‬M ‫ ۃ‬ž ¹ B8‫ ا‬M
ٔ
،‫ا‬q` ‫ا‬ :X ; ، ‫ إ‬Xt1t ‫ ۃ ا‬f ”$‫" را‬Y‫ر‬

‫ﷺ‬
‫۔‬0Ê‫ ا‬g X

Abu Huraira reported from the Prophet ( )

that once a man mounted a cow to ride it, and
the cow turned to him and said, "I am not made
for this, I am made for the farm” 1

Too many people should not ride an animal

‫ﷺ‬
Nowadays, it is forbidden by law to ride on a two-wheeler with
more than two people, as it poses a risk to both the riders and
the vehicle. The Prophet ( ), out of love for the animals,
forbade three people to ride on one animal. 2
ٔ
‫۔‬0f‫دا‬ 0ÊbÊ ”$ % ‫* ان‬ª

‫ﷺ‬
Starving an animal

‫ﷺ‬
The Prophet ( ) entered the garden of a man from the

‫ﷺ‬
Ansar(Helpers). All of a sudden when a Camel saw the Prophet
( ) it wept tenderly producing yearning sound and it eyes
flowed. The Prophet ( ) came to it and wiped the temple of

325
 ‫ﷺ‬
its head. So it kept silence. He then said ”Who is the master of
this Camel? Whose Camel is this? A young man from the
Ansar came and said ”This is mine, Apostle of Allaah( “.(
He said ‘noD”t you fear Allah about this beast which Allah has
given in your possession. It has complained to me that you
keep it hungry and load it heavily which fatigues it.“1

‫ﷺ‬
Paying attention to their food during the journey

The Prophet ( ) emphasised that animals should be allowed

to feed on greens during the journey. And that one should

‫ﷺ‬
move away hurriedly from the places where there is no
greenery, so that one reaches his destination early and provides
food and water for his animals. The Prophet ( ) said:
َ
‫ض َوِإذا‬ َْ َ ‫ﱠ‬ ُ ََ ْ ْ
Îَ -َ "َ fِ ×ِ ‫ا‬L2 ْ Ô; ”ِ H
ُ َ َ َ
eِ K‫ ْ ِ@? ا‬D ْ ; v‫ا‬
ِ ‫ر‬î M>ِ ‫ِإذ‬
َ َ ‫ َوإ َذا‬ëَ oَ َ ëَ Ë ‫ َ; َ' د ُروا‬0,َ 6‫ ْ @? ا ﱠ‬Dُ ْ ;َ vَ
‫ا‬L'ُ Zِ tَ Yْ ; ْ tُ vْ ‫ﱠ‬ ِ ِ ِ ِ ِ ِ
‫ﱠ َ َ ﱠ َ ُ ُ ُ ﱠ َ ّ َ َ ْ َ ْ َ َ ّ ْﱠ‬
"ِ — fِ ‫ ِام‬LÎ ‫وى ا‬Ô>‫اب و‬ ِ ‫ ق ا &و‬G ëäSِ ; ïِ 2 ‫ا‬
“When you travel (through a land) where there
is plenty of vegetation, you should (go slow
and) give the camels a chance to enjoy the
benefit of the earth. When you travel (through a
land) where there is scarcity of vegetation, you
should hasten with them (so that you may be
able to cross that land while your animals ore
still in a good condition of health). When you
make a halt for the night, avoid (doing so on)
the road, for the tracks are the pathways of wild
beasts or the abode of noxious little animals.” 2

326
 ‫ﷺ‬
Concessions for the insects of the earth

The Prophet ( ) urged his followers to be considerate not

only of the animals but also of the insects of the earth. Thus,
the roads that people use during the day to fulfil their needs are
used by the animals and insects at night. He even forbade
performing salah on the paths at night.
ٔ
‫ ت‬gK‫ > وی ا‬näS; ، åL ÍñDE‫ و‬ž 2 ‫اد ا‬LY ‫ا‬L HDE
‫' ع۔‬6 ‫وا‬

Do not perform Salah nor stay on pathways,

because these are habitats of snakes and wild

‫ﷺ‬
beasts. 1

He ( ) also discouraged excessive travel on earth at night

because it terrifies the wild beasts. He said:
‫ﱣ‬ ٔ ٔ
?@ Mnà f ‫ _ دواب‬7 ‫ن‬S; ،"Y ‫&اۃ ا‬œ & ¢ ‫ وج‬eK‫ا ا‬L 3‫ا‬
ٔ
‫رض۔‬

‫ﷺ‬
“Do not go out at night after the busyness of the
day has subsided, for there are some creatures of
Allah ( ) whose dwellings are in the earth.” 2

‫ﷺ‬
Mercy to birds and the prohibition of setting ants on fire

The Prophet ( ) forbade disturbing the birds by capturing

their children.

327
 ‫ﷺ‬
Narrated Abdullah ibn Mas'ud:

We were with the Messenger of Allah ( )

during a journey. He went to ease himself. We
saw a bird with her two young ones and we

‫ﷺ‬
captured her young ones. The bird came and
began to spread its wings. The Messenger of
Allah ( ) came and said: Who grieved this
for its young ones? Return its young ones to it.
He also saw an ant village that we had burnt. He
asked: Who has burnt this? We replied: We. He
said: It is not proper to punish with fire except
the Lord of fire. 1

We learn from this hadith that it is not permissible to set

animals or birds on fire, nor is it permissible to catch birds or
animals for entertainment.

‫ﷺ‬
Do not curse the animals

The Prophet ( ) forbade cursing the cocks because it

awakens us for morning prayer.

‫ۃ۔‬bH Õ3³% S; %& ‫ا ا‬L'67E

‫ﷺ‬
Narrated Zayd ibn Khalid:

The Prophet ( ) said: Do not curse the cock,

‫ﷺ‬
for it awakens for prayer. 2

The Prophet ( ) did not like it when people cursed animals.

In Sahih Muslim, it is narrated by Imran bin Husain (RA) and

328
Abu Barzah Al Aslami (RA) that during a journey, a woman

‫ﷺ‬
from the Ansar was traveling with them and the camel she was
riding was somewhat loaded. The woman got angry about
something and cursed the she-camel. The Prophet ( ) then
1
ordered to take the load off her camel.

‫ﷺ‬
Curse on the one who has sex with animals

The Prophet ( ) cursed the one who has sex with animals2
and ordered to execute such a person. 3

Although it is unimaginable for a normal person to perform

such a disgusting act, recently a very disturbing report came
out from Switzerland about the increasing trend of sex with
animals and especially with horses. According to this report,
about 10 thousand people are addicted to this act. 4

‫ﷺ‬
Giving water to the thirsty animal

The Prophet ( ) was considerate of thirsty animals, he used

to give the cat water from his vessel while performing wudhu
and finish his wudhu with the same water after the cat drank
from it.
‫ﱣ‬ ‫ﱣ‬ ٔ
?©H% ‫ن‬ v‫و‬ ‫ ا‬x ‫ل ا‬Lv‫ ان ر‬0“Ö M
ٔ
‫ ۔‬U1f PLtž‫× ء ` و‬

329
 Ayesha (RA) reports that the Prophet ( ‫ﷺ‬ )
tilted his vessel a little so that the cat could
drink from it and then performed his wudhu

‫ﷺ‬
with the remaining water. 1

He ( ) did not declare the water consumed by those

intermingling animals like cats as impure. It is narrated from
him:

‫ا; ت۔‬L2 ‫ وا‬V ‫ن‬d;‫ا‬L2 ‫ ا‬M> *lœ # ‫ إ‬،06£,f X6a ‫ ۃ‬Î ‫ا‬

Messenger of Allah, may Allah bless him and grant him peace,
said, “cats are not impure. They intermingle with you.” 2

A jewish woman made herself liable for punishment for the

sake of a cat that she confined until it died of hunger, she
neither fed it nor allowed it to eat the vermin of the land. 3

‫ﷺ‬
Pardoned for being merciful to animal

In contrast, the Prophet ( ) reported a woman who saw a

dog panting near a well and was about to die of thirst. A
prostitute from Bani Israel saw this and saved the dog's life by
scooping water from the well with her shoe and letting the dog
drink. Allah (swt) forgave her for this act. 4

This incident is described in detail elsewhere in Sahih Bukhari.

A man was thirsty on a journey and went to a well to quench

330
his thirst. When he came out of the well, he saw a dog and
thought that the dog might also be thirsty. He went back to the
well, filled his shoe with water and brought it for the dog to
drink. He thanked Allah (swt) and Allah (swt) forgave him his

‫ﷺ‬
sins for this act.

The companions of the Prophet ( ) asked him, "Do we get a

reward for being good to animals?" He replied, "There is a
reward for you if you are good to every living creature. 1

So we know that if we are good to animals and fellow human

beings with the intention of obtaining a reward, we will be
rewarded for it and that this will be a means by which we can

‫ﷺ‬
enter paradise.

Our Prophet's ( ) behaviour towards animals, birds and

vermin of the earth and his teachings in this regard require us
to have our hearts full of mercy towards Allah's (SWT)
creation, to have our hearts become restless when we see one

‫ﷺ‬
of Allah's (SWT) suffering pain or oppression, and to try to
relieve them of their pain. Only then will we justify being
called the Ummah of the Prophet of Mercy ( ).

331
 Social Service and the Prophetic
model1

The Prophet ( ‫ﷺ‬ ) said, “All creation is like a family of Allah

(SWT) and He loves most those who are kindest to his family”
2 ٔ ٔ
_‫ إ‬M6-‫ ا‬M> ‫ س إ_ ﷲ‬, ‫” ا‬-‫ل ﷲ و ا‬ eK‫ا‬

This hadith is about two points, the position of creation and

the yardstick of being beloved. The position of creation is that
it is the family of Allah (SWT), and just as every human being
cares for his family and strives to provide comfort to his
family, the Creator of all human beings wants all of his
creation to be served like a family and to have their needs taken
care of. Creation includes the obedient to Allah and the
disobedient, believers in the One God and polytheists, Muslims
and non-Muslims, and it also includes plants and animals.
Every human being should get his due right as a creation of
Allah. No negative aspect comes into play in the performance
of social service, because the search for negative aspects leads
to division and discrimination among people, and this path
becomes an obstacle on the way to social service.

In this Hadith, good conduct with Allah’s creation is defined as

the yardstick for being beloved to Allah (SWT). No matter how

332
righteous a person is, if he is not empathetic towards Allah’s
creation, and troublesome instead, then he is despised by Allah

‫ﷺ‬
(SWT).

Abu Huraira reported Allah's Messenger ( ) as saying:

Do you know who is poor? They (the Companions of the Holy

Prophet) said: A poor man amongst us is one who has neither
dirham with him nor wealth. He (the Holy Prophet) said: The
poor of my Umma would be he who would come on the Day of
Resurrection with prayers and fasts and Zakat but (he would
find himself bankrupt on that day as he would have exhausted
his funds of virtues) since he hurled abuses upon others,
brought calumny against others and unlawfully consumed the
wealth of others and shed the blood of others and beat others,
and his virtues would be credited to the account of one (who
suffered at his hand). And if his good deeds fall short to clear
the account, then his sins would be entered in (his account) and
he would be thrown in the Hell-Fire. 1

Conversation between Allah and his slave about some

people with special needs

him) who said that the Messenger of Allah ( ‫ﷺ‬

Transmitted from Abu Hurayrah (may Allah be pleased with
) said:

Allah (mighty and exalted be He) will say on the Day of

Resurrection: O son of Adam, I fell ill and you did not visit me.
He will say: O Lord, and how could I visit You when You are
the Lord of the worlds? He will say: Did not You know that
My servant so-and-so fell ill and You did not visit him? Did
you not know that if you had visited him, you would have

333
found me with him? O son of Adam, I asked You for food and
You did not feed me. He will say, O Lord, how can I feed You
when You are the Lord of the worlds? He will say: Did not you
know that My servant so-and-so asked you for food and you
did not feed him? Did not you know that if you had fed him,
you would surely have found this (the reward) with Me? O son
of Adam, I asked you to give me drink, and you did not give
me drink. He will say: O Lord, how could I give you drink
when you are the Lord of the worlds? He will say, " My
servant So-and-So asked you to give him drink, and you did
not give him drink. If you had given him drink, you would
surely have found it with me. 1

The things mentioned in this Hadtih, namely visiting the sick,

feeding the hungry, and giving water to the thirsty, all have to
do with social service. These humanitarian activities are
morally obligatory on everyone. There is no discrimination
based on religion, sect, nation, race, colour, etc. when doing
social service.

Social services - possibilities

In addition to the general teachings about serving humanity and

helping others, the Ahadith also emphasise helping people with

‫ﷺ‬
disabilities, the helpless, and the weak. For example, the virtue
of caring for orphan girls and widows is emphasised. The
Prophet ( ) gestured by linking his middle finger with his
index finger and said, "The caretaker of orphans and I will be
like this in Paradise.2 meaning, I will be very close to them in

334
Paradise. The Prophet ( ‫ﷺ‬ ) also said, “Search for me among
the poor, because your aid and sustenance is provided because
of the weak among you”1
ْ ‫ ُﻜ‬Wِ 1َ َ U َ ُ َ َُْ َ ُ َْ ُ َ ‫ُ ََ َ ُ ْ َ ﱠ‬
ُ f ‫ون‬ ُْ
ِ H,D‫ن و‬L3‫ ز‬D # Sِ ; ‫ ءﻛ‬1 P BCِ L\¢‫ا‬
Similarly, He said: "The one who looks after and works for a
widow and for a poor person, is like a warrior fighting for
Allah's Cause or like a person who fasts during the day and
prays all the night.”
ٔ ‫ﱣ‬ ٔ
‫ " ا او‬Žv ?@ &œ £N ‫ن‬dV6N‫ وا‬0 >‫ر‬ ?Ü 6 ‫ا‬
‫م ا "۔‬L % ‫ ر و‬n‹ ‫م ا‬LH% ‫ي‬q

In summary, there are a number of Ahadith that teach us to be

compassionate and helpful to the poor, destitute, helpless,
disabled, and unfortunate people of society.

‫ﷺ‬
Social service in the light of the events of the Seerah

The benefactor of mankind, Mohammad ( ) is the prophet

and messenger for all mankind. He is called the "mercy for all
worlds," and so his lifelong mission has been to be loving and
compassionate to people, to serve and comfort them. To spread
this mission, he gave practical examples through his actions
throughout his life. Here are some events from his blessed life:

‫ﷺ‬
The testimony of Khadija (RA)

When the Prophet ( ) received the first revelation and was

granted prophethood, he knew the gravity of the responsibility

335
he would have to bear from then on, and he was concerned
about whether he would be able to meet the demands of this
daunting mission. Thinking about the challenges and dangers
ahead, he reached home in a state of fear and called on Khadija
(RA) and said, “Cover me! Cover me!”. He mentioned the
whole incident to her and said, “I fear something might happen
to me” to which she said, “Never! By Allah, Allah will never
disgrace you” and then she described his character in these
words: “You keep good relations with your kith and kin, help
the poor and the destitute, serve your guests generously and
assist the deserving calamity-afflicted ones.” 1

‫ن‬d 7‫ و‬r U ‫ ي ا‬D ‫ &وم و‬N‫” ا‬6VD ‫ و‬- ‫" ا‬Ht ‫إ‬
‫ ۔‬gK‫” ا‬W‫ا‬L

‫ﷺ‬
If we reflect on each of the words that Khadija (RA) said about

‫ﷺ‬
the Prophet ( ), we see that each word has to do with

‫ﷺ‬
serving humanity. Of the many excellent qualities of the
Prophet ( ), Khadija (RA) enumerated the qualities of him
( ) related to social service and said, "How can Allah
(SWT) disgrace you when you do all these good deeds?" This
means that Allah (SWT) will not disgrace the one who works

‫ﷺ‬
with good intention to help the creation of Allah (SWT).
Another thing we learn from this is that these activities of the
prophet ( ) took place before he became a prophet. Had he
started doing this after he received the revelation, it could be
argued that he did this to attract people to his message.
However, the fact is that he was sincerely and unselfishly
helping people for purely humanitarian reasons. His model is
quite contrary to the way some religious institutions operate,

336
which do charity work only with the intention of propagating
their religion.

Humanitarian aid by the Prophet (‫ )ﷺ‬during the famine

in Makkah

Religious differences or enmity should not prevent anyone

‫ﷺ‬
from providing humanitarian aid or working for the welfare of
people. This practise is clearly visible in the life of the Prophet

‫ﷺ‬
( ). Makkah drew its supplies from Yamamah. The leader
of this region, Thumama bin Aasaal, embraced Islam,
whereupon the enemies of the Prophet ( ) from the Quraish

‫ﷺ‬
mocked him. Thumama (RA) in a fit of anger declared, "By
Allah (swt)! I will not allow even a single grain to reach the
people of Makkah without the Prophet's ( ) permission."
Thus, he blocked the transportation of food to Makkah. This
ban had serious consequences for the people of Makkah and
led to a famine-like situation. Initially, the leaders of Makkah

‫ﷺ‬ ‫ﷺ‬
could not comprehend the seriousness of the situation due to
their enmity, but when they finally understood, they asked the
Prophet ( ) for help. He ( ) immediately summoned
Thumamah (RA) and instructed him to lift the ban, which he
did. Thus, goods from Yamamah came to Makkah again. 1

There was once a severe drought in Makkah that caused such a

shortage of food that people were forced to eat dead animals

‫ﷺ‬
and bones. Abu Sufyan, who was not a Muslim at that time, but
the leader of the enemies of Islam. He came to the Prophet
( ) and said, "O Mohammad! You help people who are in
need and teach your followers the same. Your people are
suffering from hunger because of the drought. Please pray to

337
your Lord to deliver your people from this situation. Although
they were polytheists and pagans, but leaving aside their
religion, he supplicated to Allah (SWT) for them for purely
humanitarian reasons, and no sooner had he finished his plea
than it began to rain in Makkah and the people heaved a sigh of
relief. 1

The prophet (‫ )ﷺ‬helps an oppressed merchant get his due

An important aspect of social service is to help the weak and

oppressed get their rights, because when the weak are
oppressed, the feeling of oppression is even more pronounced
because of their helplessness to do anything about the

‫ﷺ‬
oppression. When someone offers them support in this
situation, they feel empowered. The benefactor of mankind, the
Prophet ( ), was always ready to support the oppressed
against the oppressors in their struggle for their rights.

A man from the tribe of Zubaid came to Makkah with his

goods and an influential and wealthy man from Makkah, 'Aas
bin Waail, bought his goods but did not pay him the money.
Zubaidi sought the help of his allies in Makkah to recover his
debt from 'Aas, but due to his influence, no one opposed 'Aas.
Thereupon, Zubaidi climbed the hill called Abu Qabees and

‫ﷺ‬
complained about his condition and appealed to the honour and
nobility of the Quraish in the early morning when all the tribal
elders used to sit around the Ka'ba. The Prophet's uncle ( ),
Zubair, decided to help Zubaidi and convinced a number of
people to help the distressed man. They all gathered at a tribal
elder, Abdullah bin Jud'an, formed an organisation and made a
covenant that they will not allow an oppressed person to be

338
oppressed, that together they will stop the oppressor and help
the oppressed person financially. 1 They all went to ‘Aas bin

The Prophet ( ‫ﷺ‬

Waail’, took the goods by force and returned them to Zubaidi.
) was around 20 years old at that time, he did
participate in this with full consciousness and enthusiasm to
help the oppressed. He used to say:

‫” أن أ ﻜ«˜ و أن‬-‫ أ‬#; ،‫ن‬d'—2N‫ ا‬r - <]>L# O> ‫&ت‬Îz

. , ‫ ا‬#- Ø_

I have made the covenant of "Mutayyibeen" with my uncles. I

cannot break this covenant even if I am offered golden camels.

The message of these events for social activists is that they

cannot stand by silently while people are oppressed, but should
try to prevent it to the best of their ability. Another message is
that we should join them and support them when people from
different walks of life join together to fight for the rights of the
weaker, rather than staying away from them.

The relationship of the Prophet (‫ )ﷺ‬with his neighbours.

Another important act in the service of humanity is good

behaviour toward neighbours, regardless of their religion,
community, or sect. Good behaviour with neighbours means

‫ﷺ‬
sharing their moments of joy and sorrow. When there is a
reason to celebrate, congratulate them, and comfort them in
times of sorrow. We find these acts of the Prophet ( )
throughout his life.

Anas (RA) reported:

339
‫ﷺ‬
( ) fell ill. The Prophet ( ‫ﷺ‬
A young Jewish boy who was in the service of the Prophet
) went to visit him. He sat

‫ﷺ ﷺ‬
down by his head and said to him, "Embrace Islam." The little
boy looked at his father who was sitting beside him. He said:
"Obey Abul-Qasim (i.e., the Messenger of Allah ( ))." So
he embraced Islam and the Prophet ( ) stepped out saying,
"Praise be to Allah Who has saved him from Hell-fire.” 1

‫ﷺ ﷺ‬
It seems that this boy's house was near the Prophet's house
( ), so he came daily for his service. When he became ill,
the Prophet ( ) visited him as a neighbour and invited him
to Islam as a prophet. Because his goal was both material and
spiritual welfare of people while doing social work.

Special affection and kindness with Orphans

‫ﷺ‬
The weakest and the most downtrodden among the creation are
the orphans. Who could understand their pain more than
Mohammad ( ) who himself was an orphan. He not only
motivated people in raising and upbringing orphans but also he

‫ﷺ‬
provided a practical model through his deeds. Of course, he
also had the guidance from the Creator of the universe, who
commanded all humans through his Prophet ( ):
َ ََ ٓ Æ َ ََ ْ Æَ
‫ ْ ۔‬nَ ‹ْ D b; "َ Wِ 6‫ َو ا ﱠ> ا ﱠ‬، ْ `َ ْ D b; َ ْ -ِ َ ‫; ﱠ> ا‬
Do not oppress the orphan, nor drive away the

‫ﷺ‬
one who asks 2

Once the Prophet( ) arrived and led the Eid prayers. After
they had finished they all greeted each other and everyone was
walking back home. The children running and playing in

340
As the Prophet ( ‫ﷺ‬
excitement, smiling and laughing, without a care in the world.
) walked back home, he suddenly became

‫ﷺ‬
aware of a little boy (Zuhair Bin Saghir) sitting by himself on
the side of the path. The little boy was crying and looked very
sad. The Prophet ( ) bent down and patted him on the

‫ﷺ‬
shoulders and asked 'why are you crying?' 'Please leave me
alone' sobbed the little boy. The boy didn't even see who was
talking to him. The Prophet ( ) ran his fingers through the
boy's hair and very gently and kindly asked him again why he
was crying. This time the boy said, 'My father was martyred
fighting, and now my mother has married again and my
stepfather does not want me to live at home any more. Today is
Eid and everyone is happy. All the children have new clothes
and nice things to eat, but I don't have any clothes except what
I am wearing. I have no food and I don't even have a place to
live.'

The Prophet (pbuh) said to him 'If I were to become your new
father and Ayesha you new mother, and Fatima your new
sister, would that make you feel better?' 'Oh yes, that would be
the best thing in the world!' The boy started smiling. The
Prophet took him home and Ayesha (RA) gave him new
clothes and good food on this beautiful day of Eid. The boy
indeed had a wonderful Eid that day. 1

341
 Motivation to seek knowledge1

‫ﷺ‬
At the time of the Prophet's arrival ( ), the whole world and
especially the Arabs were steeped in ignorance and depravity.
Far from being civilised, they were notorious for bloodletting,
cruelty and savagery. Illiteracy was so widespread that the

‫ﷺ‬
famous historian Baladhuri writes that only seventeen men and
three men of the Quraish were literate. 2 And this learning
began shortly before the arrival of the Prophet ( ). It should
be noted at this point that the Quraish were considered a
learned people at that time. We can imagine the situation the
rest of the Arab world was in when the Quraysh had only 17
educated men. Another problem was that the Arabic language
was derived from the "Hiyari" language, which had only 24
alphabets, while Arabic has 28 alphabets, so written
communication was difficult. Punctuation was non-existent,
vowels could probably hardly be imagined. The number of
people who could read and write in Madinah was vanishingly
small. Waqidi's list of people in Madinah who could read and
write consists of only 11 people.3

342
Teaching - The Prophet's Obligatory Duty (‫)ﷺ‬

The Qur'an has mentioned several times that teaching the Book
and Wisdom is the responsibility of the Prophet (
َ َ ُ َ ُ ّ َ ْ ْ
). ‫ﷺ‬
ْ ُ ّ
‫ َن‬L#ُ ْ 7 ‫ا‬L ُ LÐDَ ْ >َ ْ ‫ﻜ‬#ُ ِ َ òُ ‫ َو‬0#َ ‫ﻜ‬gِ K‫ َب َوا‬tَ ‫ﻜ ُ ا ِﻜ‬#ُ ِ َ òُ ‫َو‬

“who will teach you the Book and Wisdom, and

teach you that of which you have no
knowledge” 1

‫ﷺ‬ ‫ﷺ‬
It is clear from this verse that teaching the Book and Wisdom
was his (
(
) primary duty. In addition to this, the Prophet
) himself said at multiple occasions that he was sent as a

‫ﷺ‬
teacher.

Once the Prophet ( ) saw two study circles in his masjid,

one for dhikr and another for learning, although he praised
them both, he joined the circle for learning and said, “Verily I
have been sent as a teacher” 2. He said at another occasion, “He
has sent me to teach and make things easy”. 3

Importance of knowledge in the light of Qur’an and Hadith

‫ﻋﻠﻢ‬
The virtues of knowledge and the knowledgeable are
mentioned in various places in the Quran and various words
derived from the root have been used in the Quran from
which we understand the importance of knowledge. The
essayist of the Urdu Daira Al Mu’arif Al Islamia writes:

343
 The word ‫ﻋﻠﻢ‬ appears 778 times in the Qur’an
in its derivative form. The large number of
times the derivatives of this root word appear in
the Qur’an prove indicate the importance that
Qur’an gives to Knowledge, in fact, it is above
everything else. And when this word’s
synonyms appear with different meanings
(words like ‫ن‬L 7 , ‫ ون‬f&t%, ‫ن‬Lô 1D, ‫“ ون‬7 ) they
show us the different paths, purposes and
directions of Knowledge. 1

On the other hand, we find a large number of Ahadith that call

for acquiring knowledge and describe the virtues of
knowledge. The importance of this topic is evident from the
fact that many compilers of ahadith, including Imam Bukhari,
placed the chapter on knowledge immediately after the chapter
on Imaan. This shows that Knowledge is the greatest blessing
after Imaan.

‫ﷺ‬
Emphasis on learning in first revelation

The first revelation that was revealed to the Prophet ( )

was:
َ َ َ ‫ي‬q ‫ ا ﱠ‬õَ ‡ّ‫ َر‬vْ f‫ َ ْأ‬3‫ْا‬
ِ ِ ِ ِ
“Read (Prophet Muhammad) in the Name of
your Lord who created” 2

The first Surah revealed contains a clear injunction to read, and

reading is possible only when something is written. This verse

344
contains the explicit call to read and write. And a few verses
later, in the same Surah, the pen is mentioned as an important
medium of learning, with which knowledge is preserved and
passed on to the next generations.

‫ﷺ‬
Learning should be free

The Prophet ( ) desire was that learning should be free of

‫ﷺ‬
cost so that people from every walk of life could learn and
Knowledge is spread into every household and every individual.
The Prophet ( ) gave strict warnings to his companions
against accepting gifts from their students in exchange of

‫ﷺ‬
Knowledge. The students of Ubadah bin Saamit (RA) and Ubay
bin Ka’b (RA) gifted them bow and when they mentioned it to
the Prophet ( ) he said, “You may accept it if you wish to
wear a chain made out of fire around your neck” 1

Warning against hoarding knowledge

One of the greatest obstacles to the spread of knowledge is the
hiding of knowledge, whereby it is slowly destroyed. The
reason for the demise of Unani medicine is that practitioners
did not pass on the extremely effective recipes to their students.

‫ﷺ‬
The reason for the decline of the Sanskrit language is that the
Brahmins made it their own and did not allow others to learn it.
The Prophet ( ) not only taught the virtues of spreading
knowledge, he also said that one should not hesitate to answer
when asked something. If he does not answer, a bridle of fire
will be put on him on the Day of Judgment.

‫ﷺ‬
:AbuHurayrah Narrated

The Prophet ( ) said: He who is asked something he knows

and conceals it will have a bridle of fire put on him on the Day

345
of Resurrection.1The narration in Ibn Majah that is reported by
Abu Sayeed Khudri (RA) clarifies that this warning applies to
both the knowledge about people’s affairs and the knowledge

‫ﷺ‬
of religion. 2

The Prophet ( ) elucidated hiding of knowledge as a breach

of trust, and also said that this breach of trust is more serious
than embezzlement of wealth. 3

‫ﷺ‬
Learning - the responsibility of everyone

The Prophet ( ) not only emphasised the individual and

collective responsibility for learning and left it at that, but
declared it as everyone's personal duty. Thus, if someone
remains illiterate, it is considered his failure for not making an
effort to learn. He said, “Seeking knowledge is a duty upon
every Muslim” 4
ْ ُ ّ ُ ََ ٌ َ َ ْ ْ ُ ََ
ٍ ِ 6> "ِ ™ Ø 0Uïِ ; ِ ِ ‫ ” ا‬G

‫ﷺ‬
Individual responsibility of spreading knowledge

The Prophet ( ) declared learning to be the individual duty

‫ﷺ‬
of every human being, so it is the duty of every individual to
pass on any knowledge about religion, any instruction from
Allah (SWT) and the Prophet (.( He said,

346
 ً َ ُّ
0§‫ َآ‬Lْ ‫< َو‬cّ ِ َ ‫ا‬L\ ِ fَ

"Convey (my teachings) to the people even if it

were a single sentence”

He said at another occasion, “May Allah (SWT) keep that

person fresh who listened to a hadith, memorised it and passed
it on to others, because sometimes the recipients are sometimes
more adept at memorising than the listener” 1

Learning - Collective responsibility

It is now generally accepted that education is the responsibility

of society and government. All governments are expected to
provide for the education of their citizens, and it is the
responsibility of society to assist the government in this task.

‫ﷺ‬
Although this is considered an achievement of modernity, the
fact is that the first person in history to declare learning a
collective duty of a society was the Prophet ( ). He
proposed the revolutionary idea that education is a collective
responsibility and that it is the duty of an educated tribe to
teach the illiterate neighbouring tribe, and that it is the duty of

‫ﷺ‬
an illiterate tribe to learn from the neighbouring educated tribe.
Mankind is benefiting from this revolution brought about by

‫ﷺ‬
the Prophet (.(

Abdul Rahman bin Abza (RA) reported that the Prophet ( )

gave a sermon one day. He praised Allah and mentioned
different groups of Muslims and praised them. Then he said,
"What happened to some people? They do not admonish their
neighbours, they do not educate them, they do not motivate
them to virtue and keep them from evil. And what about the

347
people who neither learn from their neighbours nor receive
good advice from them. By Allah. They should educate their
neighbours, improve their understanding of religion and give
them advice. And likewise, they (the neighbours) should learn
from their educated neighbours, understand the religion from

‫ﷺ‬
them, and get advice from them. And if they do not do so, I

‫ﷺ‬
will punish them in this life. After saying this, the Prophet
( ) got down from the minbar and went to his house. People
began to discuss which tribe the Prophet ( ) was referring

‫ﷺ‬
to. Some said that the tribe of Ash'ari is educated, but their
neighbours who live near the water springs are Bedouin and

‫ﷺ ﷺ‬
illiterate, so the Prophet ( ) might have meant the tribe of
Ash'ari. When the Ash'ari tribe learned about this, they came to
the Prophet ( ) and asked him the reason for his admonition
to their tribe. The Prophet ( ) said that it is the duty of a
people to educate their neighbours, improve their

‫ﷺ‬
understanding of religion and advise them, otherwise I will
punish them in this life. The Ash'aris asked, "Are we supposed
to educate them?" And the Prophet ( ) repeated the same
words. After asking the same question and receiving the same
answer three times, the Ash'aris agreed and sought one year to
teach their neighbouring tribes. 1

‫ﷺ‬
According to some traditions, the Ash'aris asked several times,
"Are we responsible for this?" Or, "Will we be punished for the
deeds of others?" And the Prophet ( ) gave the same answer
each time. Then they asked for a reprieve for one year. 2

Maulana Manzoor Nomani, who explains this hadith, writes:

348
 "There was a sound system of religious
education in which every person could acquire
the necessary knowledge of religion without
having to attend school, without holding a book
or pen in his hand, and without learning to read

‫ﷺ‬
and write. Rather, one could master these
subjects according to his ability and hard work.
The companions of the Prophet ( ) and the
Taba'yeen learned religion in this system. But
unfortunately, this system did not last. If it had
lasted, then no part of the Ummah, no person
would have remained uneducated in the matter
of religion. The blessing of this educational
system was that life poured itself into the form
of knowledge. The last part of the hadith, in
which the Ash'aris ask for a delay of one year,
indicates that a one-year plan was established to
educate their neighbours. 1

‫ﷺ‬
Education through delegations

The Prophet ( ) used to send a delegation to each new tribe

or region that accepted Islam. The size of the delegation varied
from 1 to 70, and while the delegates travelled to the regions of
the new Muslims to teach them, there are also instances when

‫ﷺ‬
delegates from the new Muslims came to Madinah to learn the
religion, rules of jurisprudence, etc., and then returned to their
places. The Prophet ( ) ordered them to teach their people
once they returned to where they came from.

Narrated Malik bin Huwairith:

349
I came to the Prophet (‫ﷺ‬ ) with some men from my tribe and
stayed with him for twenty nights. He was kind and merciful to
us. When he realized our longing for our families, he said to us,
"Go back and stay with your families and teach them the
religion, and offer the prayer and one of you should pronounce
the Adhan for the prayer when its time is due and the oldest
one amongst you should lead the prayer.” 1

Prophet ( ‫ﷺ‬
When a delegation from Abdul Qais came to Madinah, the
) instructed the Ansar to receive them. When
asked about the hospitality of the Ansar, they said, "The Ansar

‫ﷺ‬
gave us their beds, fed us, and after we spent the night, taught
us the Book and the Sunnah” 2 In the third year after the Hijrah,

‫ﷺ‬
the tribes of 'Azl and Qarah asked the Prophet ( ) to send
3
teachers to them. In the fourth year of the Hijrah, some

‫ﷺ‬
people came to him ( ) and asked him to send some
teachers, so he sent 70 people to teach them. 4The Prophet
( ) sent Abu Ubaidah (RA) to Najran after being asked by
them to send someone to teach them. 5

Instruction to governors and officials about education in

‫ﷺ‬
their regions

Whenever the Prophet ( ) appointed governors and

officials, he made them responsible for education in their

350
regions. After the conquest of Makkah, he made Itaab bin
Usaid (RA) his governor and Mu'az Ibn Jabal the

‫ﷺ‬
commissioner of education. 1 When Mu’az Ibn Jabal was
appointed the commissioner of education of Yemen and
Hadhrmout by the Prophet ( ), he was assigned the duty of
arranging for Yemeni people to be educated. Tabari writes:

‫ت۔‬L> U- ‫ن و‬d# f "> " 0 # ?@ " ,-% # > ‫و ن > ذ‬

“Mu’az bin Jabal was the commissioner of

education and he used to send his delegations to
Yemen and Hadhrmout” 2

‫ﷺ‬
The author of "Tabaqat Fuqaha Al Yemen" also mentions that
Mu'az bin Jabal was appointed as the education officer for
Yemen and Hadhrmout. When the Prophet ( ) appointed

‫ﷺ‬
'Amr bin Hazm for the region of Yemen, he instructed him,
among other things, to ensure that people learn the Qur’an.3
Not only in Yemen, but in all regions where the Prophet ( )
appointed his officials, it was part of their duties to provide
education for the people in these regions.

‫ﷺ‬
Setting up of the first Madarsa

He ( ) made building the masjid his top priority after

coming to Madinah, and a part of the masjid, suffah, was
reserved for learning. This was the first madarsa of Islam that
also had a hostel. This was where those who had no place lived

351
and whose only duty was to learn from the Prophet ( ‫ﷺ‬ ).

‫ﷺ‬
There were two types of people in the Suffah: travellers; people
who came from different places and returned. Suffah was their
shelter and they learned from the Prophet ( ) and the
knowledgeable from his companions. As mentioned earlier,
Ubadah Ibn Saamit (RA) and Ubay bin Ka’b (RA) were

‫ﷺ‬
appointed to teach people of Suffah.

It is amazing that the Prophet ( ) arranged for the people of

Suffah to be taught how to read and write in addition to oral
education. Abdullah bin Sa'eed bin Al'Aas (RA) was assigned
to teach reading and writing. He was martyred in the battle of
Badr. The void he left was filled by the prisoners of war from
the Battle of Badr. As a ransom for the educated POWs, it was
stipulated that they should teach ten Muslim children. 1

The Suffah was not only a place of learning, but it was also
where future educators were trained. The residents of the
Suffah were given the task of teaching the delegates who came
to Madinah to learn. And it was the people of the Suffah who

‫ﷺ‬
were sent out to teach the religion to the tribes who had
embraced Islam. When Abu Bara Malik bin Aamir (RA) asked
the Prophet ( ) to send some people with him to teach
Islam to the people of Najd, most of the teachers who were sent
with him were from the people of the Suffah. It can be said that
Suffah was a place of learning and training for the teachers,
where the students learned and taught at the same time.

Other Madarsas in Madinah

Although Suffah was the first madarsa, there were other places
of learning in Madinah. It is reported from Abdullah bin

352
Maktoom (RA) that when he came a few days after the battle
of Badr, he stayed at "Dar ul Qurra". 1Abdullah bin Mas'ood
says about Zaid bin Saabit (RA) that he learned with children.
Dr. Mustafa Kamal believes that the word "Kuttab" instead of
Suffah indicates that there was another learning centre for
children. 2

Learning from Prisoners of War

‫ﷺ‬
The system in today's prisons whereby uneducated prisoners
learn from educated prisoners is considered a modern

‫ﷺ‬
innovation. But the study of the Seerah of the Prophet ( )
shows that this revolutionary step in the field of education was
first taken by the Prophet ( ). He stipulated the ransom for
educated prisoners of war that they teach ten Muslim children.
Zaid bin Saabit (RA) was one of those who learned from

‫ﷺ‬
prisoners of war who was entrusted by Abu Bakr (RA) with the
great task of compiling the Quran. This shows how important
education was to the Prophet ( ) and how much he cared
about the education of his people by releasing those who had
come to destroy Muslims and their religion in exchange for
education. 3

A fixed day for teaching his companions

Prophet (‫ﷺ‬
Despite being very busy handling the affairs of the State, the
) had a stipulated day and time for teaching his

353
companions so that there was no interruptions in the process of
learning.

Shaqiq reported:

We were sitting at the door of Abdullah (b. Mas'ud) waiting for

him (to come out and deliver a sermon to us). It was at this
time that there happened to pass by us Yazid b. Mu'awiya an-
Nakha'i. We said: Inform him ('Abdullah b. Mas'ud) of our
presence here. He went in and Abdullah b. Mas'ud lost no time
in coming out to us and said: I was informed of your presence

‫ﷺ‬
here but nothing hindered me to come out to you but the fact
that I did not like to bore you (by stuffing your minds with
sermons) as Allah's Messenger ( ) did not deliver us
sermon on certain days fearing that it might prove to be boring
for us. 1

The report of Imam Bukhari report in the same context adds

‫ﷺ ﷺ‬
that Abdullah bin Mas'ood used to preach on Thursdays. When
people asked him that he give sermon every day, he said that
he practised the same as the Prophet ( ). He ( ) made
2
sure that people were not constantly bored by sermons.

Special provision for women’s education

That’s why the Prophet (

education of women.
‫ﷺ‬
Learning is obligatory for both men and women in Islam.
) took special interest in

Narrated Abu Sa`id Khudri (RA):

354
Allah's Messenger ( ‫ﷺ‬
A woman came to Allah's Messenger ( ‫ﷺ‬ ) and said, "O
)! Men (only) benefit by your
teachings, so please devote to us from (some of) your time, a

what Allah has taught you." Allah's Messenger ( ‫ﷺ‬

day on which we may come to you so that you may teach us of
) said,

taught them of what Allah had taught him.

‫ﷺ‬
"Gather on such-and-such a day at suchand- such a place."
They gathered and Allah's Messenger (
1
) came to them and

Test of general knowledge

General knowledge is considered important today and is an

essential part of the curriculum. Many employment tests
include a section on general knowledge. The Prophet (
knew the importance of general knowledge 1400 years ago and
‫ﷺ‬ )

‫ﷺ‬
used to test his companions in this subject.

'Abdullah b. Umar reported that Allah's Messenger ( ) said:

There is a tree amongst trees, the leaves of which do not wither

and that is like a Muslim; tell me which that (tree) can be? The
people began to think of the trees of the forest. Abdullah said: I
thought that it could be the date-palm tree, but I felt hesitant (to
say that) since there were elders in the meeting including Abu
Bakr (RA) and Omar (RA) and none was able to answer the
question. They (the Companions) then said: Allah's Messenger,
(kindly) tell us which that can be? Thereupon he said: It is the

355
date-palm tree. I made a mention of that to 'Umar, whereupon
he said: Had you said that it meant the date-palin tree, this
statement of yours (would have been dearer to me) than such
and such things. 1 Imam Bukhari has mentioned this Hadith
eleven times and has a section titled “Imam’s posing of a
problem for his students to solve”

Do not let shyness come in way of learning

Modesty and shyness are very important in Islam and have

been declared part of Imaan. Although this quality is a part of
all other qualities, the issue of learning is so important that
shyness should not be an obstacle to the pursuit of knowledge.

It was narrated that Abu Hurairah said:

‫ﷺ‬
"The Messenger of Allah said: 'I am to you like a father to his
son, and I teach you.” And then he taught the manners of
purification. 2 Asma (RA) asked the Prophet (

‫ﷺ‬
) asked
about cleaning oneself after menstruation, and the Prophet
( ) replied. Ayesha (RA) then praised by saying, “The best
of the women are the women of the Ansar. Shyness would not
prevent them from inquiring about religion and from acquiring
deep understanding in it.” 3

It was narrated from Zainab, the daughter of Umm Salamah,

that:

356
Her mother Umm Salamah said, "Umm Sulaim (the mother of
Anas (RA)) came to the Prophet and asked him for a verdict
regarding some issue of women. Umm Salamah said to her out
of shyness, 'May your hands be rubbed with dust, you have
dishonoured women by asking this question.' Umm Sulaim said

‫ﷺ‬
to her, 'Verily! Allah is not shy to tell the truth. It is better to
clarify a matter by asking questions than to be ignorant. The

‫ﷺ‬
Prophet ( ) agreed with Umm Sulaim. 1

of the Prophet ( ‫ﷺ‬

As a result of the training by Prophet ( ), the companions
) and his wives never let shyness come in
way of learning and teaching. Abu Musa Ash’ari (RA) says
that he told Ayesha (RA), “I need to ask you something but
shyness is holding me back.” Ayesha (RA) encouraged him to
ask the question saying, “Ask whatever you want to ask. I am
your mother.” 2

‫ﷺ‬
Teaching women literacy

The Prophet ( ) placed great emphasis on women's

education, especially literacy.

‫ﷺ‬
Narrated Ash-Shifa', daughter of Abdullah,:

The Messenger of Allah ( ) entered when I was with

Hafsah, and he said to me: Why do you not teach this one the
spell for skin eruptions as you taught her writing. 3 In addition
to Imam Bukhari’s famous work “Sahih Bukhari”, he wrote

357
another book title “Al Adab Al Mufrad (Manners in Islam)” in
which there is a chapter “Addressing letters to women and
answering them”. He discussed in this chapter the permission
for women to write letters and replying to them.

It is narrated by Ayesha bint Talhah that she stayed with

Ayesha (RA). People had come to her from Egypt (and they
asked questions on religious matters). Even old people came to
her because they knew that she was Ayesha’s (RA), servant
and the sutdents, young men, treated her (Ayshah biny Talhah)
as a sister and (through her) presented gifts (to Ayesha (RA) ).
They wrote letters to Ayshah biny Talha from differrent cities
(so that she may get them answers from Sayyidah Ayeshah and
write letters).

She used to say, "Aunty, so-and-so has written a letter and sent
a gift." Ayesha (RA) would instruct her, "Daughter, send as
reply and a return gift. If you do not have anything to give then
(let me know) I will give it to you.” 1

Shamsul Haq Allahabadi has written a volume on

permissibility for women to read and write titled,

‫ان۔‬L6Z 0f tV ‫ا‬ 7 ‫از‬LY ?@ ‫ ن‬#•K‫د ا‬L

Those interested in this subject can refer to the above title.

‫ﷺ‬
The education of the slave girls

Before the coming of the Prophet ( ), the slaves were the

most oppressed community. They were not even treated as
human beings, let alone given an education.

358
It was the magnificence of the Prophet ( ‫ﷺ‬ ) that he took

‫ﷺ‬
special care of this oppressed community and motivated their
owners to educate and train their female slaves.The Prophet
( ) said, “He who has a slave-girl and teaches her good
manners and improves her education and then manumits and
marries her, will get a double reward.” 1 We understand from
this hadith that educating the slave girls entitles the owner to
reward. It is as a result of such teachings that we see that the
preeminent knowledgeable among the Tabayeen and Tabe'
Tabayeen are those who were once slaves.

Motivation for learning foreign languages

‫ﷺ‬
If we want to learn about the culture and customs of a people,
we should know their literature and language. The Prophet
( ) maintained a correspondence with the Jews in and
around Madinah, but he was not satisfied. So he commissioned

‫ﷺﷺ‬
Zaid bin Saabit (RA) to learn the Syriac language of the Jews,
and he learned the language in half a month. From then on, he

‫ﷺ‬
wrote letters to Jews on behalf of the Prophet ( ) and
translated the letters received from Jews to the Prophet ( ).2

‫ﷺ‬
According to some reports the prophet ( ) knew a little
3
Persian and used Persian words a few times. And this is not
unexpected because the Prophet ( ) had traveled to Syria
before becoming the Prophet, and he probably picked the
Persian words from there. Zaid bin Saabit (RA) was fluent in
Arabic, Syriac, Hebrew, and the languages of the Copts,

359
Abyssinians, and Romans. 1 Abu Hurairah (RA), Abu Al'Aliya
(RA) and Ibn Hanfiah (RA) are known to have spoken Persian.
Mughairah bin Sho'ba (RA) understood Persian and acted as an
interpreter in the talks between Omar (RA) and Harmuzan.2
Abdullah bin 'Amr bin 'Aas knew the Syriac language and
reciting the Torah was among his routine.

‫ﷺ‬
Instruction to note important points

Thanks to the Prophet's ( ) efforts to educate his followers,

within a short time he had 30 to 50 scribes with him, while there
were only 17 people in the tribe of Quraish who could read and
write. They wrote down the revelations. They wrote the

‫ﷺ‬
instructions for the governors and officers, prepared the
documents for treaties with the tribes, and wrote letters to the
tribal chiefs and kings. Thanks to the Prophet's ( )
encouragement to learn, Abdullah bin 'Amr bin 'Aas (RA)
compiled a collection of Ahadith called "Al Saheefa Al Saadiqa"
with the Prophet's permission. Abu Huraira also compiled a
collection of ahadith. 3 The disciple of Abu Huraira (RA),
Hamam bin Manba (RA), wrote a collection of ahadith of Abu

‫ﷺ‬
Huraira (RA), which was published by Dr. Hameedullah after

‫ﷺ‬
editing. Most importantly, it was a constant reminder from the
Prophet ( ) to his companions not to rely solely on their
memory and to record everything in writing. The Prophet ( )
said, "Preserve the knowledge in writing.” 4

360
 ‫ ب۔‬tV f ‫ &وا ا‬3

‫ﷺﷺ‬
In another narration by Abdullah bin ‘Amr bin ‘Aas (RA), the

‫ﷺ‬
Prophet ( ) told him, “Lock up knowledge”, and he asked
the Prophet ( ), “How can knowledge be locked up?” And
the Prophet ( ) said, “By writing” 1

‫ﷺﷺ‬
It is narrated by Abu Huraira (RA) that an Ansari companion
of the Prophet ( ) complained to him about his weak
memory, so the Prophet ( ) signalled towards his hand told
2
him, “Keep it in writing”

‫ﷺ‬
‫ ۔‬, # f M tv‫ا‬

‫ﷺ‬
When the Prophet ( ) gave a sermon on the occasion of the

‫ﷺ‬
Farewell Hajj, a companion from Yemen, Abu Shah (RA)
requested the Prophet ( ) to give the sermon in writing, so
the Prophet ( ) instructed his companion to give the sermon
in writing to Abu Shah (RA). 3

Introduction of dot

The Arabic script did not have dots in the beginning which
resulted in mistakes in comprehension of the script. Even the
Othami copy is devoid of dots. The dots make it easy to
distinguish the letters in the alphabet. It is said that the
introduction of dots was the initiative of Hajjaj bin Yousuf and

361
some attribute it to Abu Al Aswad al Duwali. But the fact is
that this was also initiated by the Prophet ( ). Once
Muawiyah summoned Obaid Ghassani and instructed him to
‫ﷺ‬
‫ﷺ‬
note down some text he was going to dictate. He also told him
to “Rushq” the text. When Obaid asked him what is “Rushq”,

‫ﷺ‬
Muawiyah replied that once the Prophet ( ) asked him to
write some text and “Rushq” it. When I asked him what is
“Rushq” he ( ) replied, “put dots on letters wherever
required”.

‫ﷺ‬
The freedom to acquire worldly knowledge

The Prophet ( ) gave full freedom to acquire worldly

knowledge and did not restrict it in any way. He ( ) forbade
the Ansar from grafting, which resulted in crop loss, and said
‫ﷺ‬
to them, "You know better about your world.” 1
ْ ‫ ْ> ُد ْ َ— ُﻛ‬Ôَ f ُ َ ْ ‫ ْ َأ‬tُ ْ ‫َأ‬
ِ ِ
In another narration he said
ٔ ٔ
M> uaz ‫ و إذا ن‬، f V “; $ ‫ ا> د‬M> uaz ‫إذا ن‬
ٔ
‫_ ۔‬S; V,%‫ا> د‬
If it is a worldly affair solve it among yourselves, if it is a
religious issue come to me. 2

Encouraging the use of modern technologies

The beauty of Islam is that it never called for giving up on the
world. Instead, it encourages using this world according to the

362
commands of Allah and His Messenger. The Quran and the
Hadith teach the subjugation of the universe, that Allah (SWT)

‫ﷺ‬
has subjugated everything in this universe to man. This cannot
be achieved without acquiring the worldly knowledge. The
Prophet ( ) also emphasised this time and again. He used

‫ﷺ‬
the strategy of non-Arabs during the battle of Trench and had a
trench dug on the advice of Salman Farsi (RA). 1 The Prophet
( ) used a tank during the conquest of Taif, that was
adjacent to the fort of the Jews in Khyber,2 and as per some
reports he used a catapult. 3 Similarly, it is reported that he
wore robes from various regions.

Medical Sciences

‫ﷺ‬
Among the worldly knowledge, the knowledge of medicine is
very important. It is said that there are two categories of
knowledge: religious and medical. The Prophet ( ) attached
great importance to medical sciences. He encouraged
pharmaceutical sciences by saying, “There is no disease that
Allah has created, except that He also has created its
treatment.” 4

‫ﷺ‬
Musannif Ibn Abi Shaiba has an additional detail to this
narration that says that a companion got injured and the
Prophet ( ) summoned a physician. People said, “What can
a physician do?” Implying that whatever destiny has in store

363
for him will happen, to which the Prophet ( ‫ﷺ‬ ) said “There is
no disease that Allah has created, except that He also has

‫ﷺ‬
created its treatment”. 1 The use of medicines does not violate
the dogma of divine providence. In another tradition, the
Prophet ( ) said, "Allah has not sent down any disease
unless He has also sent down its treatment, and some know the
treatment and some do not.” 2 The book of Ahadith contains
the details of the specifics of various things and the treatment
of diseases by them. These can be found in the "Kitab Al

‫ﷺ‬
Tibb". Moreover, Zia Maqdasi, Hafiz Abu Nayeem Asfahani
and Ibn e Qayyim etc. have compiled the traditions of the
Prophet ( ) on diseases and their treatment and have written

‫ﷺ‬
extensive books on the subject of Prophetic medicine.
Numerous Muslim physicians have practiced medicine based
on the Prophet's ( ) traditions and have demonstrated their
skills in the field of medicine.

Glad tidings of reward for beneficial knowledge

The attitude of Allah (SWT) and His Messenger towards

worldly knowledge is one of freedom, even though there are
important principles that have been established in relation to it.

‫ﷺ‬
All useful sciences can be learned as long as we abide by the
set rules and limits. We can innovate and invent and reach the
zenith. Abu Huraira (RA) transmitted from the Prophet ( ),
"When a person dies, his deeds are cut off except for three:
continued charity (constructing a bridge, digging a well, setting
up a hospital etc.), knowledge from which others have
benefited, and a righteous son who supplicates for him.” 3 In

364
another narration it is said, “or does a deed that benefits others
even after his death”. Qatada has an addition to this narration,
“Or leaves such knowledge that benefits people”.1 The
narration in Ibn Majah has a clear explanation, “Among the
acts and deeds that will reach a believer after his death are:
knowledge which he learned then spread, a righteous son
whom he leaves behind, a copy of Qur’an that he leaves as
legacy, a mosque that he built, a house that he built for
wayfarers, or a canal that he dug” 2
When a medical expert invents a treatment, is not that a
constant charity to him? Of course it is, because people benefit
from his invention. Similarly, if an engineer invents a new
technology that benefits people, that is also continuous charity.
Also, if a scientist invents something that benefits people, such
as a wheelchair, the person who invented it will definitely be
rewarded for his invention, since all people will benefit from it
from the time it was invented until the last person who benefits
from it.

We learn from various traditions that the Muslim who plants a

tree or sows seeds, and then a bird, or a person or an animal
eats from it, but is regarded as a charitable gift for him. 3
Imagine, if a bird benefiting from a man's deed triggers a
reward for him, why should the invention benefiting a man not

‫ﷺ‬
trigger a reward for the inventor? According to a tradition,
Allah (swt) forgave a person's sins for giving water to a thirsty
dog. The companions asked the Prophet ( ), "Does good

365
Prophet ( ‫ﷺ‬
behaviour towards animals entitle us to a reward?" And the
) replied, "You will be rewarded for good
behaviour toward every living creature." Look at the life-
threatening and contagious diseases. Is the one who finds
treatment for such diseases and saves lives not entitled to a
reward?

‫ﷺ‬
Summary

The Prophet ( ) sparked the pursuit of knowledge among

the Arabs directly and indirectly throughout the world, causing
the light of knowledge to dispel the darkness of ignorance.
Shepherds, of all people, who were indifferent to the world,
became ambassadors of culture and people from all over the
world became their students in various arts, a fact that Europe
accepts as true. Before Islam, science was only a thought; only
the followers of Islam attached importance to bringing science
into practise through experience. Before Islam, the psyche of
bowing down to everything powerful had stunted human
potential. It was the first time in history that Islam taught that
Allah is the only powerful one and man is better than any other
creation. This thought motivated man to strive for the

‫ﷺ‬
subjugation of the universe. Whatever technological advances
mankind is reaping today is due to Islam. The seeds of this
technological revolution were sown by the Prophet ( ) and
nurtured with great enthusiasm by his followers. Today,
education is a fundamental right, even prisoners are put at the
service of learning, the latest resources are used, and
innovations are made in this field. All this is thanks to the
unlearned, who used neither pen nor book, but brought about a
revolution in the field of education.

366
 Part 5
Wa Rafa’ana Laka Zikraka

367
368
 Description of Prophet Mohammad
‫ )ﷺ‬in Hindu scriptures
(‫ﷺ‬

about Prophet Mohammad ( ‫ﷺ‬

The Old Testament believed by the Jews has the prophecies
), so does the Bible, similarly

‫ﷺ‬
the religious scriptures followed by our Hindu brethren contain
the prophecies about the Messenger of Allah, Mohammad
(( ). In fact, the Hindu scriptures have a more detailed
description compared to the Bible, in that his name, the names
of his parents, the place of his birth, events from his life are
also mentioned. It is very sad that our Hindu brethren have not
attached much importance to this subject, even more
unfortunate is the fact that even after twelve hundred years of
living in this region, Muslims have not taken the trouble to

‫ﷺ‬
learn Sanskrit, nor made any effort to study the Hindu
scriptures in depth, and therefore have not been able to convey
to the Hindus that it is Mohammad ( ) about whom their
religious scriptures have prophecies and their salvation lies in
following him.

Thanks to Allah, recently some Muslim authors have started

discussing this topic and have compiled a decent collection of

‫ﷺ‬
information. I have tried to study all books available on this
subject, and found Ibn Al Akbar Azmi’s book quite useful. I
will briefly introduce this book (Description of Prophet ( )
in the following pages.

Hindu religion is an ancient and popular religion of the Indian

subcontinent. Majority of Indians are the followers of
369
Hinduism, but this religion differs from other religions of the
world in a number of aspects. We do not know who was the
first caller to this religion, who was the prophet, when this
religion was founded, why the followers of this religion are
called Hindus etc. Nor is it clear which is the primary book that
guides this religion. There is no clear, comprehensive
definition of this religion. However, among many other things,
there are some scriptures that indicate that these teachings are

‫ﷺ‬
either God's revelations or teachings of a prophet.

There are clear prophecies about our Prophet ( ) in these

scriptures. The usual style of prophecy is to describe the
qualities and events associated with a personality in such a way

‫ﷺ‬
that whenever that personality appears, it is easy to identify
that personality with certainty, whether it is mentioned by
name or not.Our Prophet Mohammad ( ) is mentioned by

‫ﷺ‬
name and his qualities are so vividly described in the Hindu
scriptures that it becomes clear that the prophecies refer to our
Prophet ( ), for no other human being has such qualities.

Narashans and his features

The oldest and best known scriptures of Hinduism are the

Vedas. There are four Vedas: 1) Rig Veda 2) Yajur Veda 3)
Saam Veda 4) Atharva Veda.

The style of the Vedas and especially of Rig Veda is such that
it addresses a revered personality (a deity or a human being),
describes the qualities of that personality, praises it and
sometimes invokes it to deliver it from tribulations. This
address sometimes consists of a series of mantras, at other
times only a few, and then passes into another address.
Narashans is described in all the four Vedas, but Atharva Veda
has a detailed description. We reproduce these first and
foremost.
370
इ॒दंजना॒उप॑ ुत॒नरा॒शंस॒ त व॑ यते।

ष॒ ि टं स॒ह ा॑नव॒ तंचक ॑ ुद$हे ॥१॥

॑ ौरम॒ आ#॒शमेष

उ 'ा॒य य॑(वा॒हणो॑व॒धूम-
॑ तो. व॒ द/श॑।

व॒ मा/रथ॑ य॒ निज॑ह1डते3द॒ वई॒षमा॑णाउप॒ पश

ृ ः॑॥२॥

ए॒ षइ॒षाय॑मामहे श॒तं न॒ का-दश॒ जः॑।

9ी;ण॑श॒ता-यव/॑तांस॒ह ा॒दश॒ गोना॑म ्॥३॥

व?य॑ वरे भव
॑ ?य वव॒ Aे
ृ नप॒ Bवेश॒कुनः॑।

न टे॑ िज॒ Cवाच॑चर/ 1 तAु॒रोनभ॒ Dरजो॑

ु Dरव॥४॥

(रे भ
॒ ासो॑मनी॒षावष
ृ ा॒गाव॑इवेरते।

अ॒ मो॒त॒पु9क
॑ ाए॒ षाम॒ मोत॑गा॒इवा॑सते॥५॥

(रे॑ भ॒ धींभ॑र वगो॒ वदं॑ वस॒ ु वद॑ म ्।

दे॒ व॒9ेमांवाचं॑ ीणी॒ह1ष॒ ुना/वी॑र॒ तार॑ म ्॥६॥

राIो॑ वJव॒ जनी॑न य॒ योदे॒ वोऽमLयाM॒अ त॑।

वै॒Jवा॒न॒र य॒ सु टु॑ त॒ मास॒ ुनोता॑पDर॒OAतः॑॥७॥

प॒ Dर॒ि?छ-नः॒Aेम॑मकरो॒Lतम॒ आस॑नमा॒चर॑ न ्।

कुला॑य-कृ॒Sव-कौर॑ Tयः॒प त॒ व/द॑ तजा॒यया॑॥८॥

371
क॒ त॒ रLत॒ आह॑ रा;ण॒ दVध॒ म-थां॑पDर॒ ुत॑म ्।

जा॒याःप तं॒ वप॑?

ृ छ तरा॒ 'े राIः॑पDर॒OAतः॑॥९॥

अ॒ भीव वः॒(िज॑ह1ते॒यवः॑प॒Bवःप॒ थोXबल॑म ्।

जनः॒सभ॒ Zमेध॑ तरा॒ 'े राIः॑पDर॒OAतः॑॥१०॥

इ-Zः॑का॒#म॑बूबुध॒दिु Lत॑ ठ॒ वच॑रा॒जन॑म ्।

ु य॒ चक॑/ ृ Vध॒ सव/॒इLते॑पण

ममेद॒ ] ृ ाद॒ Dरः॥११॥

इ॒हगावः॒(जा॑य^व_म॒ हाJवाइ॒हपू#॑षाः।

इ॒होस॒ ह द ू नषी॑द त॥१२॥

॑ OA॒णोऽ प॑प॒ षा

नेमाइ॑-Z॒ गावो॑Dरष॒ -मोआ॒सांगोप॑र1Dरषत ्।

मासा॑म॒_म9य
॒ ुजन
/ ॒ इ-Z॒ मा ते॒नईश
॑ त॥१३॥

उप॑नोनरम_स॒ सूBते॑न॒ वच॑साव॒ यंभ॒Zे ण॒वच॑साव॒ यम ्।

वना॑दVध^व॒ नोVग॒ रोनDर॑ ये मक॒ दाच॒ न॥१४॥

These are 14 mantras of Atharva Veda, Kaand 20, Sukta 127.

Let’s look at the translation first and then we will clarify the
meanings and signs.

1. O people! Listen with respect! Narashans is the one who

will be praised. We shall see this migrant and the flag-
bearer of peace protected even when he is surrounded by
sixty thousand and ninety enemies.

372
2. He will ride on a camel, he will have twelve wives. He will
be of the highest stature and his ride will be so swift that
he will ride to the Sky and back.

3. He bestowed the “Mameh” Rishi one hundred gold coins,

ten chains, three hundred horses and ten thousand cows.

4. Preach! O Praiseworthy one, preach! Like a bird on a tree

with ripe-fruit. Your lips and tongue move swiftly like
sharp blades of scissors.

5. The singers of hymns go to war like strong bulls. Their

children stay safely at home like cows in their stalls.

6. O praiseworthy one! Hold fast to this word full of wisdom,

that will bring forth cows and wealth, and deliver it to the
obedient like an archer aims his arrow onto the target.

7. He is the Chief of the world, the deity, is the best of the

men, leader of the mankind, well known among all
peoples, sing hymns in his praise.

8. There was peace everywhere as soon as this famous person

took the reins of government when the house was built and
every husband described this to his wife.

9. In his reign, a wife asks her husband what shall she serve
him, curd, lassi or any refreshing drink.

10. Under the rule of this illustrious man, people advance in

their piety, much like a stalk of barley that grows out of the
ground and reaches to the sky.

11. The Almighty raised up Ahmed and said “Praise me, and
go to the people and proclaim my supremacy, I am the
dominant, and I will give you all blessings”.

373
12. Here O cows, here O horses, here O men, advance, for
here is the helper of the poor and the giver of thousands in
charity.

13. O Lord! Let the cows be safe and their shepherd secure,
don’t let the enemy and the robber have any control over
them.

14. We sing these hymns of praise to the courageous one with

great respect, accept our hymns and do let no evil befall us.

Having looked at the translation of these mantras, let's ponder

over their meanings and hints. The hints are apparent to people
of knowledge, but for many people these may be astounding
revelations. This explanation is given in the same order as the
mantras and the translation is also given.

First Mantra

O people! Listen with respect! Narashans is the

one who will be praised. We shall see this
migrant and the flag-bearer of peace protected
even when he is surrounded by sixty thousand
and ninety enemies.

• The admonition to listen with respect does not appear

anywhere else in the Vedas, it means that the person
described here is someone very special and has a special
status.

• The word “Narashans” is a Sanskrit word formed by

combining two words. The first word “Nar” means a human
being, it implies that the personality referred to is from the
human beings, not from a deity. The second word is
“Ashans” which means the one who is much praised.
Therefore, the meaning of the word “Narashans” is the same
374
 as “Mohammad”. The only difference between these two
names is that “Narashans” is a Sanskrit name and

‫ﷺ‬
“Mohammad” is Arabic. Even if the Vedas had not contained
any further description, just the name was enough to know
that this prophecy referred to the Prophet Mohammad ( ).

‫ﷺ‬
• Narashans shall be praised

It is difficult to imagine how much our Prophet ( ) is

‫ﷺ‬
praised. We do not even know the great number of books
written in his honour. Even the non-Muslims have written
much more about our Prophet Mohammad ( ) than they
have written about their religious leaders. In fact, they do not
have much to write about their religious leaders. Despite the
great benefits Moses (AS) did for the Jews, they have always
complained about him. Christians don't have much about Jesus
(AS) except his miracles, parables, his preaching, his
crucifixion, and his resurrection into heaven. In the books
written about him we find less praise and more insults about

‫ﷺ‬
his personality. The Hindu figures are shrouded in a dark
shroud. The total praise for them all together compared to the
praise for Mohammad ( ) is like a drop in the ocean.

• The use of future tense “Narashans shall be praised”

indicates that Narashans was not sent till the writing of
Atharva Veda. There is a consensus among the researchers
that Atharva Veda is the last among the four Vedas and it
was written much later than the earlier three.

• The second verse of this mantra refers to Narashans as

‫ﷺ‬
“Kauram” which has two meanings: migrant and flag-bearer
of peace. Both the meanings stand true for our Prophet
( ). His migration from Makkah to Madinah is the most
popular event among all the prophets. At the time of the

375
 advent of our Prophet ( ‫ﷺ‬ ) the whole Arabian Peninsula
was engulfed in flames of war. In Madinah, the city to which
the Prophet migrated, there had been an ongoing war
between the tribes of Aws and Khazraj for about a hundred
years. Bakr and Taghlub in eastern Arabia were fighting each
other for forty years, which cost about seventy thousand lives
on both sides. In the central Arabian region, Abas and Zaiban
were at enmity with each other. The Jewish ruler of Yemen
had burned alive the Christians of Najran. The Christians of
Ethiopia, in retaliation, attacked and plundered Yemen. They
even dared to destroy the Ka'ba, but the punishment of the
Almighty broke their necks. The Yemenis and Persians took

‫ﷺ‬
advantage of this and attacked Ethiopia. The tribes were
surrounded in their own regions; to go out of their safe
houses was like walking into death.The Prophet ( ) began
his preaching ministry in these turbulent times. His call was
treated in the usual violent style of the time, but he
responded differently. The result was that within eight years
the whole of Arabia became a bastion of peace. The same
people who fought each other became so friendly that they
would give up their lives for each other. The same routes
where caravans used to be plundered became so safe that a
woman could travel on a camel alone for miles without any
fear.No other prophet in all history has accomplished this
singular feat of making peace.

• The last verse mentions the number of his enemies: Allah

will protect him from his sixty thousand and ninety enemies.
It is amazing that such an exact number of his enemies is

‫ﷺ‬
prophesied here. Many researchers have gone to great
lengths to establish this number in order to prove that this
prophecy refers to our Prophet Mohammad ( ). They
have tried to estimate the total population of Mecca at that
time, including the elders, women and children. This method
376
 is not correct. You have to be protected from the enemy who
is out to kill, so counting elders, women and children as
enemies is not correct, and even if you do, the population of
Mecca was nowhere near that number.Only the one who
comes to fight you on the battlefield or the one who secretly

‫ﷺ‬
plans to kill you can be classified as an enemy, for only from
these people do you need protection. The number of such
enemies of our Prophet ( ) was amazingly exactly sixty
thousand and ninety. The Quraish and their allies, Banu
Atfan, who fought in the battle of trench and other minor
clashes, were ten thousand. The combatants from various
Jewish tribes who fought together in Khyber and in smaller

‫ﷺ‬
groups at other times numbered ten thousand. There were
forty thousand Romans who planned to attack Madinah but
did not show up for battle when the Prophet ( ) traveled
to Tabuk with his army to fight them. There were eighty
hypocrites who excused themselves from the expedition to

‫ﷺ‬
Tabuk. There were 12 or 13 people who joined the
expedition to Tabuk but planned in vain to kill the Prophet
( ) during the return journey. There were 2-3 people who
repented, but the ten remained hypocrites, making the total

‫ﷺ‬
number ninety. The total number of his enemies who were
out to kill him is sixty thousand and ninety. Allah protected
our Prophet ( ) from them.

Note: The Sanskrit word used here is “Rosham” which can mean

‫ﷺ‬
enmity as well as people living in the Arabian Peninsula. If we
consider the second meaning, then it means that Narashans was
from the Arabian Peninsula and our Prophet Mohammad ( )
is the only prophet from the Arabian Peninsula.

Second Mantra

He will ride on a camel, he will have twelve

wives. He will be of the highest stature and his
377
 ride will be so swift that he will ride to the Sky
and back.

‫ﷺ‬
This mantra is obviously about our Prophet Mohammad
( ‫ﷺ‬
). Everything in this mantra is true for Prophet ( ).

• The camel was his primary mode of transportation. Whether

he was traveling to battle or for routine work, he always rode
a camel.

• Narashan's mount was a camel, which leads to the conclusion

that his coming will not be in the time when there are cars
and airplanes, but it will be in the time when camels and
other such animals are primary means of transportation. This
means that the time for Narashan's arrival has already passed
and waiting for his arrival, as some of our Hindu brethren are
doing, is not right.Another inference from this is that his
arrival will be in a desert, for the camel is the means of
transportation in the desert and the Arabian Peninsula is a
desert. This also means that this prophet will not be born in
India, nor will he be a Brahmin or Aryan, he will even not be
a follower of Hinduism, as the flesh of camels and milk are
forbidden to prophets in Hinduism. Riding a camel is
forbidden for Brahmins, if a Brahmin rides a camel without
any compulsion he will be corrupted. Since prophethood is
reserved only for Brahmins of the Aryan race and Narashans
cannot be a Brahmin, it means that this prophet cannot be
from the Aryan race. If it is inferred that Narashans will be
from a desert and he will neither be from the Aryans nor a
Hindu, it can be inferred that he will be from the Arab
region.

‫ﷺ‬
• He will not be a bachelor (He will not practice
Brahmcharya), but he will marry and he will have twelve
wives. This applies aptly to our Prophet ( ). He had
378
 twelve wives and none of the prophets or reformers have this
many wives. Here are the names of his wives:

1. Khadija bint Khuwalid (RA)

2. Sowda bint Zam’a (RA)

3. Ayesha bint Abu Bakr (RA)

4. Hafsa bint Omar (RA)

5. Zainab bint Khuzaima (RA)

6. Umme Salamah bint Abi Umayyah (RA)

7. Zainab bint Hajash (RA)

8. Raihana bint Zaid (RA)

9. Juwairiah bint Haarith (RA)

10. Umme Habibah bint Abu Sufiyan (RA)

11. Safiyyah bint Hai bin Akhtab (RA)

12. Maimuna bint Haarith (RA)

Note: There is slight disagreement about the translation of the

second phrase of the first stanza of this mantra. India's famous
Sanskrit scholar Ved Prakash Upadhyay has translated it as
above in his book "Narashans aur Antim Rashi", but other
scholars claim that there is a difference in the spelling of the
word in different publications of the Vedas. In most
publications the word is mentioned as "Doordash" which
translates as "twelve wives". In some publications, this word
appears as "Doordarsh" with an additional "ra". This word is
translated as "he will have wives and two she-camels as his
mounts." This translation also applies to our Prophet

379
Mohammad ( ‫ﷺ‬
), he had two beautiful she-camels for his
ride, Qaswa and Uzhaa.

Some scholars have translated this as two times ten, that is,

‫ﷺ‬
twenty, and the whole sentence is translated as "he shall have
twenty she-camels to serve as mounts for him and his wives."
Our Prophet ( ) had twenty camels, two of them for riding

‫ﷺ‬
and the rest for milking, and sometimes these were also used as
mounts for his wives, especially the wives of our Prophet

‫ﷺ‬
( ) used these camels when travelling (1). Another point to
be noted here is that none of the other Prophet's wives rode
camels except the wives of our Prophet Mohammad ( ).

‫ﷺ‬
• The second stanza of this mantra points to the event of Isra

‫ﷺ‬
and Mairaj. The Prophet ( ) rode on a "Buraq" during

‫ﷺ‬
this event, moving at tremendous speed, and our Prophet
( ) traveled to heaven and back to earth within a short
time. This event is exclusive to our Prophet ( ).

Third Mantra

He bestowed the “Mameh” Rishi one hundred

gold coins, ten chains, three hundred horses and
ten thousand cows.

• This is a crucial mantra to recognise Narashans. Here he is

referred to as "Mameh Rishi". This name appears in Rig
Veda Mandal 5, Sokta 27, Mantra 1. There are two
possibilities regarding this word: The first is that this is the
Sanskrit pronunciation of the Arabic word "Mohammad", it
is not uncommon for the same word to be pronounced
differently in two different languages. The Arabic word
1
- Tabqat Ibn Sa’ad 494/1, 495; Ma’arif la bin Qateeba 149; Talqeeh
AlMafhoom La bin Jowzi 14
380
 "Yahya" becomes "Yohanna" or "Yohus" in Hebrew, "Ilyas"
becomes "Elijah", "Younus" becomes "Jonah", etc.The
second possibility is that it is a pure Sanskrit word which is a
combination of "Ma" and "Meh". "Ma" is used to emphasize
the quality of the word that follows it, and "Meh" means the
one who is praised a lot. Thus, the meaning is the same as
that of the Arabic word "Mohammad", the only difference
being that Mohammad is an Arabic word and Mameh is a
Sanskrit word.

• Thereafter, it is mentioned in the Mantra that the Almighty

will give one hundred "Nashk" to this Rishi (Prophet). Nashk
is a coin of pure gold, which is obtained after purifying it in
fire. In Shathpath Brahman Kaand 12, parpathak 9 Brahman,

‫ﷺ‬
gold is used as a metaphor for people with strong spirituality.
Therefore, the gold coins here refer to the companions of the
Prophet ( ) who were purified after enduring the trials
and tribulations, these are the companions who emigrated to
Ethiopia. The people of Mecca subjected them to great
tribulations, but they did not flinch and remained steadfast in
their religion. The number of those who emigrated to
Ethiopia is strangely enough, one hundred and one, and only
one person among them, Abdullah bin Hajash, turned away
from his religion and became a Christian and died there, but
the remaining hundred were firm in their religion.

• Then it is said in the Mantra that ten chains (necklaces) were

given to him. The necklace is the most beautiful of the
jewels; it is worn on the neck, close to the heart, and is the

‫ﷺ‬
most conspicuous and beautiful of the jewels to be worn.

‫ﷺ‬ ‫ﷺ‬
This is an allusion to the ten close companions of the Prophet
( ) who were respected by all and loved by the Prophet
( ) because of their greatness. The Prophet ( )

381
 proclaimed their greatness by enumerating their names. Here
are the names of these ten blessed people:

1) Abu Bakr (RA) 2) Omar (RA) 3) Othman

(RA) 4) Ali (RA) 5) Talha (RA) 6) Zubair (RA)
7) Abdul Rahman ibn Auf (RA) 8) Sa'ad bin
Malik (RA) 9) Sa'eed bin Zaid (RA) 10) Abu

‫ﷺ‬
Obaidah bin Jarrah (RA) (1)

These ten companions of the Prophet ( ) are so popular that

the whole Muslim Ummah bears their name with respect.

• Then the mantra continues and says that three hundred steeds
were given to this prophet, the word "Arun" is used here for
the steeds. This word "Arun" is used for the steeds used by
other peoples such as the Arabs, not for those used by
Aryans. Therefore, we can conclude that the prophet who is
prophesied is not from the Indian region, but from a distant
land, particularly the Arabian region. The horse is used as a
metaphor for courage and bravery. The use of horses here is
to suggest that the Prophet will be assisted by three hundred
brave warriors who shall show their marked bravery on the
battlefield. The combatants at the battle of Badr were three
hundred and thirteen (or fourteen). They fought an army of a
thousand fighters, armed to the teeth, though hardly
equipped for battle. They killed seventy and captured

‫ﷺ‬
seventy of the enemy fighters, but fourteen from their own
camp were also martyred. The remaining three hundred
accompanied our Prophet ( ) in every campaign. This
mantra points to these three hundred companions.

1
- Musnad Ahmad 188/1; Tirmidhi Munaqab Abdul Rahman Ibn Auf
Hadith: 3747, 3757; Sunan Abu Dawood Bab fil Khulafa 563/2; And
many other Muhadith
382
• The last thing mentioned in this mantra is that a thousand
cows are given to this prophet. Cow is a common term used
in the Indian subcontinent even today to denote a person who
is innocent and free from any mischief. Usually, people use
the term "God's cow" to refer to a straightforward person.

‫ﷺ‬
Ten thousand cows here refers to such persons who are pure
in their hearts. Such ten thousand companions were with our
Prophet ( ) at the time of the conquest of Makkah. The
fact is that human history has not seen such pure individuals
in such numbers.

Fourth Mantra

Preach! O Praiseworthy one, preach! Like a

bird on a tree with ripe-fruit. Your lips and
tongue move swiftly like sharp blades of
scissors.

• This mantra is addressed to a person named "Raibh", the

meaning of the Sanskrit word "Raibh" is exactly the same as
the Arabic name "Ahmad", the one who praises the Almighty
profusely or the one who praises the Almighty the most.

• Then "Raibh" or "Ahmad" is commanded to preach, and this

act of preaching is compared to the chirping of a bird on a
tree with ripe fruit. The chirping of the bird is melodious and
pleasing to the ears. Recitation of the Quran is the primary
method of calling people to Islam.1 The recitation of the
Quran is so melodious and so attractive that when a good
reciter recites the Quran, the whole universe is captivated.At
international conferences on religion, it is observed that
every time the recitation of the Qur'an begins, regardless of
religion or language, tears flow from the eyes of the listeners.

1
- Surah Jumu’ah 2; Talaq 11; Anfal 2; Jaathiah 31 etc.
383
 ‫ﷺ‬
Therefore, the simile of a chirping bird to calling to Islam is
very comprehensive and apt. A chirping bird is exuberant,
likewise our Prophet ( ) was exuberant when he called
people to Islam, there was nothing that gave him more
pleasure than that. He did not even care about his life while
performing this task.1

• The reference to a tree with ripe fruit suggests that just as a

ripe fruit does not require much effort to fall into the
harvester's basket, so the call of this Prophet will bring forth
a steady stream of people to answer his call. So when the call
to Islam was issued, people from all regions who were
dissatisfied with the existing isms and religions responded to
the call, just as a ripe fruit falls from the tree with a slight
movement.

It should be noted here that the Quran likens the kalima of

Islam to a fruit laden tree:
ُْ ََّ َ َ ً َ ً َ ًَ َ ُ ‫َ ْ َ َ َ ْ َ َ َ َ ﱣ‬
#$َ % ‫ِ ٍ ا‬ ‫ِ َ ِّ َ " َ! َ ٍۃ‬ ‫با‬ ‫ا‬
ْ ُ َ ُ 5 ُْ َ ‫ﱠ‬ َُ ْ َ ٌ َ
َ
‫ َو‬#<َ =ِّ‫ِ( ِ;ذ ِن َر‬ ‫ ٍن‬8ْ 9ِ 6‫ ﱠ‬#$َ ‫ ا‬2ْ 3ِ 4 ‫ئ‬# ِ 1 ‫ ا‬-.ِ #$+ , ‫(' و‬#ِ )
‫َ ﱠ‬ ‫َ ْ ُ ﱣُ ْ َْ َ ﱠ َ ﱠ‬
‫ ُ ْو َن۔‬GHَ @َ ْ $ُ Eَ ‫س‬#
ِ D ِ ‫ل‬# B ‫@? ِب ا‬
Do you not see how Allah compares the kalima
tayyiba to a good tree? Its root is firm and its
branches reach the sky,always˺ yielding its fruit
in every season by the Will of its Lord. This is
how Allah sets forth parables for the people, so
perhaps they will be mindful. (Ibrahim 24, 25)

• The second stanza of this mantra states that his tongue and
lips move swiftly like the blades of a pair of scissors. This

1
- Surah Kahf 6
384
 indicates the style of the words that come out of him. Just as
the scissors, when they work, cut the cloth in two, his words
are straightforward, there will be no ambiguity in his
statements. The Quran is straightforward and a criterion that
separates truth from falsehood. His own statements, apart
from the Quran, were also very comprehensive and
straightforward.

Fifth mantra

The singers of hymns go to war like strong

bulls. Their children stay safely at home like
cows in their stalls.

There are a number of points worth mentioning here:

• The followers of this Prophet will be people who always

praise the Almighty and perform Salah. It is reported from
the traditions that the followers of this Prophet always praise
the Almighty, both in the state of joy and in the state of
sadness. And it is this Ummah that performs Salah
everywhere: in big cities and small villages, on the earth and
in the seas.

• The second point of this mantra is that these people continue

‫ﷺ‬
to recite the praises of the Almighty and perform Salah even
when they are fighting a war. The Ummah of our Prophet
( ) is the only Ummah that has this honour. This Ummah
is unique in that their praise of the Almighty and offering of
Salah is so great that they do not stop doing so even when
they are fighting a war. The Salah that is offered during war
is "Salatul khouf". This is the Ummah that spends its nights
offering Salah and making Dua in the nights, even after the
exhausting days in war. Their nature is aptly described by a

385
 Roman soldier who said, "They are warriors by day and
monks by night”.

• The third point of this mantra is that the followers of this

prophet will not be cowards, but they will be brave warriors.
They will run to the place when they sense any danger from

‫ﷺ‬
there, and will fight bravely like a strong bull (The bull
signifies strength and courage). The companions of our
Prophet ( ) were the most courageous of all people
throughout the history of mankind. Some famous warriors
attacked them with armies many times bigger in number, but
all of them tasted defeat and Muslims came out victorious.

‫ﷺ‬
• The fourth point of this mantra talks about how secure the

‫ﷺ‬
children of the companions of the Prophet ( ) felt. When
the companions left their homes to fight in battles, the

‫ﷺ‬
families of the companions of the Prophet ( ) would be at
peace just as cows feel secure in their stalls. This applies to
the families of the Prophet ( ) and his companions. They
left Madinah to fight their enemies on more than twenty
occasions leaving no one in Madinah to defend the old, the
women and the children left behind. This, at the time when
Madinah was surrounded by enemies on all sides, and
internal enemies within Madinah, who were the hypocrites.
The enemies did not dare to attack Madinah even during
such precarious times, and the old, the women and the
children of Madinah stayed on without any fear.

Sixth Mantra

O praiseworthy one! Hold fast to this word full

of wisdom, that will bring forth cows and
wealth, and deliver it to the obedient like an
archer aims his arrow onto the target.
386
• This mantra is addressed to "Raibh", and we have already
discussed that "Raibh" has a similar meaning to "Ahmad".
And the word which the Prophet is exhorted to adhere to is
the Qur'an, the recitation of which is like the chirping of
birds, and this is a straight word due to which the lips and
tongue move like scissor blades, this word is full of wisdom.
The manner in which the Prophet is exhorted to hold fast to
the word is the usual manner in which the Prophets are
addressed in the Qur'an:
َ Hَ Mِ ْ ‫ ا‬Gِ Lُ IJَ Kْ @َ #@َ
‫ ﱠﻮ ٍۃ۔‬Oُ (ِ ‫ب‬#
O Yahya! Hold fast to the book (Surah Maryam 12)

• And the part which says that this will produce cows and
wealth, means that following this book will bring blessings
and lead to an increase in wealth.
َ َ َ ُ ََ َ ُ َ ُ َ َ َ
‫۔‬Sٌ @ْ Sِ Z 2Y‫ ِا‬G+َ ‫ ْ ْ ِإ ﱠن‬W ‫ ْن‬Pِ ‫ ْ َو‬MR‫ ﱠ‬Sَ Tْ‫ ِز‬V ْ ْ MQ ‫ ْن‬Pِ
If you are grateful, I will certainly give you
more. But if you are ungrateful, surely My
punishment is severe (Surah Ibrahim 7)

• The second stanza of this mantra says that this book of

wisdom is for obedient people, this book will pierce their
heart like an arrow hits its target, just as the Quran says:
َ ْ
(1) ‫ن۔‬8ْ Oِ H‫ی ِ ُ ﱠ‬Sً [ُ

Seventh Mantra
He is the Chief of the world, the deity, is the best
of the men, leader of the mankind, well known
among all peoples, sing hymns in his praise.

1
- Surah Baqra: 1
387
• This mantra says that he is the Chief of the world, we find in

‫ﷺ‬
the hadith that he is the chief of the progeny of Adam (AS).
No other human being has attained the high status like that of
our Prophet ( ) and the entire humanity including Adam
(AS) will be under his leadership in the hereafter.

• He is called Devta (angel), in fact he was as good as an angel

because of his purity.

unique status of our prophet ( ‫ﷺ‬

• It is claimed that he is the leader of mankind. This is a
) that he is the prophet for
all mankind, while all other prophets were sent to their own
people.

• It is said in this mantra that he is known among all nations. It

may mean that every nation knows about him and will be

‫ﷺ‬
waiting for his advent, because of the prophecies about him
in their traditions. This is indeed the case with our Prophet
( ), every nation had prophecies about his coming in their
traditions.

• The last thing this mantra says is to sign hymns in his praise.
Although this is literally a command, it is a fact conveyed by

‫ﷺ‬
this mantra, which means that he will be praised profusely.
No other human being has been praised as much as our

‫ﷺ‬
Prophet ( ). Additionally, it is commanded to sing hymns
in his praise, and strangely enough, the poems and hymns
written in praise of our Prophet ( ) are recited in
melodious tones.

Eighth Mantra

There was peace everywhere as soon as this

famous person took the reins of government

388
 when the house was built and every husband
described this to his wife.

• It is evident from the context that by the house here is meant

a house which was sacred to the whole nation, and in the
building of which a quarrel arose, which was so settled by
Narashans that peace came to the nation, and this event
became the talk of every household.

‫ﷺ‬
• There was only one event in history similar to what is said
here. The Ka'ba was sacred to the people of the Arabs. When
our Prophet ( ) was thirty-five years old, the Ka'ba had to
be rebuilt and the entire population of Mecca participated in
its construction. A dispute arose over the placement of the
Black Stone, which was a historic stone and considered a
blessed stone. Each tribe wanted the honour of placing the
Black Stone in its place. This dispute went on for several
days and almost led to outright war. All the tribes finally

‫ﷺ‬
decided that the first man to enter the Masjid would be the
judge and his solution would be accepted by all. Prophet
Mohammad ( ) entered the masjid that day, and everyone
was happy that the one known as "trustworthy" will make the
decision. When he came to know about the situation, he took
a cloth, placed the Black Stone in the middle of the cloth and
made the chiefs of each tribe carry the cloth and take it to the
designated place. He himself took the Black Stone and
placed it in the designated place. This was such a wise
decision that everyone appreciated it and it became the topic
of conversation in every household.

Ninth Mantra

In his reign, a wife asks her husband what shall

she serve him, curd, lassi or any refreshing
drink.

389
 ‫ﷺ‬
This mantra hints that there will be abundance of resources
during this prophets reign. When we compare the conditions
before and after the Prophet Mohammad ( )’s governance,
we see a drastic change. Within a span of hundred years, the
same people who were living in wretched conditions, where
people used to kill their own children out of fear of starvation,
the same people would set out to find someone to give charity
but could not find any takers.

No other messenger of God established a government, and no

other government brought about so much opulence.

Tenth Mantra

Under the rule of this illustrious man, people

advance in their piety, much like a stalk of
barley that grows out of the ground and reaches
to the sky.

This parable is exactly the same as in the Bible. Jesus (AS)

says:

The kingdom of the heaven is such that a man

sows a seed in the soil and goes to sleep, and he
cares for it day and night, and the seed grows
and shows up on the soil, the farmer does not
know how. Because the earth brings out the
fruit, leaves first, then the stalk, then the stalk
loaded with wheat, but when the fruit is ripe, he
cuts it off with his sickle, now that it’s the time
of harvest.

He also said:

The parable of the kingdom of heaven is like

that of a mustard seed which is the smallest of
390
 all the seeds. But when it grows into a tree, it
grows taller than all other plants into a tree and
birds make their nests in its branches. (1)

The Quran referred to the same parable of the Bible:

ْ ,َ hَ َْ َ ْ َ ُ َََٓ ُ َ َ َ َ ْ َْ َ ْ ْ ْ ْ َُُ َ َ
‫ َﻮی‬Hَ ‫ﺳ‬# iH‫ﺳ‬#, ‫زرە‬#, ‫ە‬#fQ ‫ ج‬L‫ر ٍع ا‬c 6ِ `ِ Raِ -.ِ $ ‫و‬
‫ﱣ ﱠ‬ ُْ َ َ
rَ @ْ Gِ ‫ ا ُ ا‬Sَ +َ ‫ر َو‬#َ W‫ ﱠ‬M ‫ ِ= ِ< ُ ا‬h ْ iِ َ ِ ‫ ﱠر َاع‬c‫ ا ﱡ‬nُ !ِ oْ pُ ِ mِ ‫ ُﺳ ْﻮ‬kl+َ
ً ْ
(2)‫۔‬# ً ْ zِ +َ ‫ ً ا‬yْ ‫ َ ۃ َو ا‬Wِ i َ ْ <ُ xْ ِ ‫ت‬# َ ‫ ُ ﻮا ا ﱠ‬+َ ‫ﻮا َو‬Dُ َ ‫آ‬
ِ uv#ِ w ِ
And their parable in the Gospel is that of a seed
that sprouts its ˹tiny˺ branches, making it
strong. Then it becomes thick, standing firmly
on its stem, to the delight of the planters—in this
way Allah makes the believers a source of
dismay for the disbelievers. To those of them
who believe and do good, Allah has promised
forgiveness and a great reward. (Fath 29)

The Quran gives a similar parable for Islam. Allah says:

ُْ ََّ َ َ ً َ ً َ ًَ َ ُ ‫َ ْ َ َ َ ْ َ َ َ َ ﱣ‬
#$َ % ‫ِ ٍ ا‬ ‫ِ َ ِّ َ " َ! َ ٍۃ‬ ‫با‬ ‫ا‬
ْ ُ َُ 5 ُْ َ ‫ﱠ‬ َُ ْ َ ٌ َ
َ
‫ َو‬#<َ =ِّ‫ِ( ِ;ذ ِن َر‬ ‫ ٍن‬8ْ 9ِ 6‫ ﱠ‬#$َ ‫ ا‬23ِ 4 ‫ئ‬# ِ 1 ‫ ا‬-.ِ #$+ , ‫(' و‬#ِ )
َ ‫َ ْ ُ ﱣُ ْ َْ َ ﱠ َ ﱠ ََ ﱠ‬
(3)‫ ُ ْون۔‬GH@َ ْ $ُ Eَ ‫س‬#
ِ D ِ ‫ل‬# B ‫@? ِب ا‬
Do you not see how Allah compares a good word
to a good tree? Its root is firm and its branches
reach the sky,˹always˺ yielding its fruit in every
season by the Will of its Lord. This is how Allah

1
- The Gospel of Mathew 13, 31, 32; Luke 13, 19
2
- Surah Al-Fath: 29
3
- Surah Ibraheem: 23, 24
391
 sets forth parables for the people, so perhaps they
will be mindful. (Ibrahim 24, 25)

messenger hood of the Prophet Mohammad (

Quran and the Bible.
‫ﷺ‬
Thus, this mantra uses the same parables given for the
) in the

‫ﷺ‬
Another point to be noted here is that the plant is said to come
from a pit. Makkah, the place from which the call of

‫ﷺ‬
Muhammad ( ) emanated, is called the navel of the earth,
hence the simile of a plant rising from a pit fits the call of the
Prophet ( ) from the city of Makkah.

Eleventh Mantra

The Almighty raised up Ahmed and said “Praise

me, and go to the people and proclaim my
supremacy, I am the dominant, and I will give
you all blessings”

There are many points worth considering here:

• The meaning of "Karum" referred to here is the same as the

meaning of the Arabic name "Ahmad", the one who is
excessive in praising the Almighty. Thus, the names

‫ﷺ‬
"Karum" and "Ahmad" are the same except that one is a

‫ﷺ‬
Sanskrit name and the other is an Arabic name. This mantra
refers to Mohammad ( ). The context of this mantra is
the same as what happened to Mohammad ( ) when he

‫ﷺ‬
was raised to the status of the Messenger of Almighty. This
event is narrated in many books of ahadith. Mohammad
( ) was on his way back from his solitude in the cave of
Hira, he heard someone calling him. He did not see anyone
nearby, but when he looked up to the sky, he saw the angel

392
 Gabriel sitting on his chair between heaven and earth.
Startled, he rushed back to his house and told his wife to
sprinkle water on him and cover him with a blanket. As he
lay down wrapped in a blanket, this was revealed to him:
ََ ْ َ ُ ّ ُْ
(1)‫ ِّ‚ ُ•۔‬M, •َ €‫ ْر َو َرﱠ‬Gِ R#, ْ m ُ )ِ S‫ ا~ ﱠ‬#<َ }‫ ا ﱡ‬#@َ

O you covered up ˹in your clothes˺!Arise and

warn ˹all˺ and glorify your lord

Both the mantra and the hadith refer to someone who is asleep
being awakened. There is an extraordinary similarity between
what is said in the mantra and the verses of the Qur'an that are
revealed at that moment. A small comparison is enough to see
the similarities:

Mantra:

1- Almight awakened Ahmad

2- Rise! And go to the people, here and there

3- Proclaim my supremacy (hence leave the idols etc.)

4- I will grant you all the blessings (so do not expect a

reward from your people)

5- Verily, I am Dominant (So, be perseverant in your

work)

Verses of the Quran:

1- O the one who is sleeping wrapped in a blanket (This is

to awaken someone who is asleep)

1
- Surah Al-Muddathir: 1,2,3

393
 2- Arise and warn everyone (warning can be done only by
reaching out to people)

3- Glorify your lord, keep your clothes clean, and leave

the filth (means the idols etc)

4- Do not wish for more (Here it means the same as I will

grant you all the blessings)

5- And be perseverant for your lord (Persist in your work)

Twelfth Mantra

Here O cows, here O horses, here O men,

advance, for here is the helper of the poor and
the giver of thousands in charity

All-round development in an Islamic state is described by this

mantra. The fact is that the all-round progress, which takes
hundreds of years, was accomplished during the reign of the

‫ﷺ‬
four caliphs within a short period of eight to ten years. The
second part of this mantra describes some other qualities of the
Prophet ( ): 'champion of the poor' and 'the one who gives
thousands in charity'. Abu Talib had said:
ْ ُ َ ْ َ َ ُ ُ (‫و ٔا‬
ِ $ِ y‫م ِ( ِﻮ‬# َ i ‫… ا‬O1†1p ƒ
ْٔ ٌ ْ
6ِ ِ ‫ ِ َرا‬w +ِ … ٰ #H َ ‫ل ا‬#
ُ )ِ

You are so handsome, rain is supplicated from

your face, champion of the poor and protector
of the widows.

Note: It is possible that the cows in this mantra refer to

righteous people, the horses to the brave, and the people to the
common people, to suggest that all kinds of people will
develop in their fields and realise their potential, and this
394
prophecy was fulfilled during the reign of the Prophet (
and the rightly guided caliphs.
‫ﷺ‬
)

Thirteenth Mantra

O Lord! Let the cows be safe and their shepherd

secure, don’t let the enemy and the robber have
any control over them.

This is a supplication for Narashans and his followers,

‫ﷺ‬
indicating that the Almighty will protect them. Their enemies
(polytheists) and robbers (Satan) cannot harm them. And this is
a fact that the religion brought by our Prophet ( ) remains
in its original form, while none of the other religions remain.
Despite all the efforts of their enemies to destroy this religion,
there has always been a group that stands on the side of truth.

Fourteenth Mantra

We sing these hymns of praise to the courageous

one with great respect, accept our hymns and do
let no evil befall us.

This is the conclusion of the preceding series of mantras. The

message conveyed by this mantra is that salvation lies in
following Him and singing His praises, otherwise we will fall
into loss. Quran says the same:
ْ ََ َ ْ َ
rَ ِ ‫ َ ِۃ‬Lِ Ž -.ِ ‫ ُ َو ُ• َﻮ‬Dْ ِ 6َ َ Oْ @ُ rْ , #Dً @ْ ‫ ْﺳ ِم ِد‬aِ •َ 8ْ ‹ ‰ِ Hَ Šْ @َ rْ َ ‫َو‬
َ ْ
(1)‫۔‬rَ Tْ ِ ‫ﺳ‬# ِ •v‫ا‬
Whoever seeks a way other than Islam,1 it will
never be accepted from them, and in the

1
- Surah Aale Imran: 85
395
 Hereafter they will be among the losers. (Ale
Imran 85)

The mantras we have discussed in the preceding pages are from

the Atharva Veda, 127th Sukta of the 20th Kand. This Sukta is
called Kasyap Sukta. These are very sacred among the Hindus.
During religious gatherings and functions a group of seventeen
sadhus sit together and recite these mantras repeatedly, they are
commanded to memorise these mantras and not to be careless
with them.

Kasyap is the name given to the digestive glands in the

stomach, this series of mantras called by this name means that
these mantras have deep hidden meanings. This could also
mean that the prophecies contained in these mantras will occur
in a place that has a similar relationship to the earth as the
relationship of the stomach to the rest of the body. Since
Makkah is the navel of the earth, the secrets of these mantras
will be revealed in Makkah. And so it happened: the person
referred to by names such as "Narashans" (Mohammad),
"Raibh" and "Karum" (Ahmed), with the qualities described in
the mantras, was sent by the Almighty as His Messenger in the
city of Makkah.

There is another meaning of Kasyap, namely "free from sin,

reliever of pain". Our Prophet Mohammad (
these qualities. Allah says in the Quran:
) also had ‫ﷺ‬
َ ْ ْ َ َ ْ ُ ُ ُ َّ َُ ْ <•ْ ِّ cَ @ُ ‫ ِ ِ َو‬#@‫َآ‬ ْ <•ْ َ +َ ‫ ُ ﻮ‬Hْ @َ
(1)‫ َ ۔‬Muِ v‫ب َوا‬#HMِ ‫ ا‬$ ِ E‘‫و‬ ِ ِ
reciting to them His revelations, purifying them,
and teaching them the Book and wisdom (Al
Jum’uah 2)

1
- Surah Al-Juma: 2
396
 ٔ
(1) . <• + 'R# I“ ‫‹ ل ا‬B ‫ • و‬%‫< إ‬x+ ’?T‫و‬
and relieves them from their burdens and the
shackles that bound them (Al A’raf 157)

It means that he frees them from the bonds of ritual, and

delivers them from sorrows of this life.

‫ﷺ‬
This is the end of the explanation of the meanings of this
Sukta, but Narashans is also mentioned in other Vedas, the

‫ﷺ‬
description of which agrees with that of our Prophet ( ).

Prophet Mohammad ( )’s exemplary character in the

Vedas

There is a prophecy about the coming of Kalki Avatar

(prophet) mentioned in various places in the Hindu Scriptures,
and the Hindus are still waiting for the coming of Kalki Avatar.
What is the reality behind this waiting? Are they right in their
expectation? To understand the prophecy of Kalki Avatar, we
must first know the Hindu thinking about the world. According
to Hindu beliefs, there are four world ages (epochs) or Yugas:

1) Satya Yuga - The Age of Truth, according to Hindu belief

there was no pain or suffering in this age.

2) Treta Yuga - In this age there is a slight decline in virtue.

Greed and avarice began to creep into the character of
people.

3) Dvapara Yuga - Mischief and corruption gained

considerable strength in this age.

4) Kali Yuga - This is the age of darkness. There will be

darkness everywhere due to rampant mischief, corruption
and deviation.

1
- Surah Al-Aaraf: 157
397
Hindus believe that we live in Kali Yuga after the first three
Yugas have ended. This Yuga began with Noah's flood and
will end with universal destruction. Since the prophet
mentioned earlier will come in this period and he will be the
last prophet, he is given the name Kalki Avatar. Some Hindu
scriptures say that twenty-three prophets have already come to
this world and Kalki Avatar is the last to come.
Another reason for the name "Kalki Avatar" is that he will
come in a period of darkness when mischief and deviant
behaviour will be rampant. This prophet will bring mankind
out of darkness into light and cleanse people of their sins. After
this brief background, let us have a look at the characteristics
of Kalki Avatar as described in the Hindu scriptures.

Kalki Avatar and his characteristics

Puranas are popular Hindu scriptures. There are said to be
eighteen Puranas, one of which is Bhavishya Purana. Since it
speaks about the events that will take place in the future, it is
called Bhavishya Purana.

Kalki Avtar’s name

There is a khand (passage) in Bhavishya Purana called
Pratisargaparvan. In this section it is written that the name of
the Prophet who will be born in Kali Yuga is "Sarvanma".
"Anma" is the person who is praised a lot, and "sarva" means
more than anyone else. "Sarvanma" therefore means the one
who is praised more than anyone else. This is exactly the same
meaning of the Arabic word "Mohammad". There is no
difference in the meaning of these two names except that one is
a Sanskrit name and the other is an Arabic name.

The names of Kalki Avatar’s parents

The book Kalki Puran Adhyay 2 Sloka 11 contains the
following:

398
*lqeR;ka fo”.kq;’klk xHkZek/kÙk oS’.koe~*A
-dfYd iqjk.k] v/;k; 2] “yksd 11
Kalki Avatar will be born to Sumati and his father will be

‫ﷺ‬
Vishnuyash. The name “Sumati” translates to “Aminah” and
“Vishnuyash” to “Abdulah”. It is well known that our Prophet
Mohammad ( )’s parents were Aminah and Abdullah.
Kalki Purana Adhyaya 2/ Sloka 4 and Bhagawat Purana Sarag
12/Adhyaya 2/Sloka 18 also mention his father’s name:
Vishnuyash (Abdullah).

Place of birth and Lineage

Bhagwat Purana Skand 12/Adhyaya 2/Sloka 18 and Kalki

Purana Adhyaya 2/Sloka 4 are shown here:

*”kEHkyxzkeeq[;L; czkã.kL; egkReu%A

Hkous fo’.kq;~”kl% dfYd% izknqHkZfo’;frAA
Hkkxor iq 0 12] 2] 18
“kEHkys fo’.kq;”klks x`gs izknqHkZokE;ge~*A
- dfYd iqjk.k] v/;k; 2] “yksd 4
The meaning of this is that Kalki Avatar will be born to
Vishnuyash in Shambhal village in the household of their
Brahman mahant (Relgious head). Let’s look at the words here:
the place of birth “Shambhal” means peaceful and gram means
village or city. So Shambhal gram means City of Peace, and
the only city that has this attribute and name is Makkah. When
Abraham (AS) settled his family here, his supplication to the
Almighty was:

399
 َ ْ َ
(1)‫۔‬#Dً ِ ‫ آ‬Sَ َ ‫ا ا‬G•ٰ 6ْ Eَ y‫ا‬
ْ ‫َر ّب‬
ِ
My Lord! Make this city (of Makkah) secure
(Ibrahim 35)

This city changed from a place where people used to kill over
trifles to a place where even if you found your father's
murderer, you did not resort to revenge killing but forgave him
instead.

Vishnu, is originally the name of Almighty Allah. Hindus

adopted this name for a deity after polytheism crept into

‫ﷺ‬
Hinduism. "Vesh" means slave or servant, so "Vishnuvesh"
means slave of Allah, which is "Abdullah" in Arabic. And this
was the name of the father of Prophet Mohammad ( ).

‫ﷺ‬
"Brahmin Mahant" is the religious head, the tribe of Hashem
was the religious head of Makkah, and Mutallab was the head
of that family. In this household Mohammad ( ) was born,

‫ﷺ‬
the son of Abdul Mutallab, Abdullah. The Slokas have
described the parents, the family, and the city of our Prophet
( ) so accurately.

Date of birth

Kalki Purana Adhyaya 2/Sloka 15 says:

}kn”;ka “kqDyi{kL; ek/kos ek/kos ekfl ek/koe~% AA

Tkrks ng’krq% i`= firjkS g`’VekulkSAA
dfYd iqjk.k] f}rh; v/;k;] 15 oka “yksdA
Kalki Avatar will be born on the 12th day of the
month of Baisakhi (of Seventh century)
1
- Surah Ibraheem% 35
400
‫ﷺ‬
Baisakhi is a month in the Hindi calendar, still known by the
same name. According to the Hindi calendar, our Prophet
( ) was born on the 12th of Baisakhi, 628 Bikrami. This
date corresponds to the second day of the month of Rabi al
Awal in the Year of the Elephant. This was a Monday, and
according to the Hindi calendar, this day was a blessed day.

The period of Kalki Avatar

In the Slokas it is mentioned that Kalki Avatar will ride on

horses and camels, and will be armed with a sword, with which
he will destroy the enemies of religion. This means that Kalki
Avatar will come in the period when horses and camels will be
the means of transportation and the sword will be the weapon
used in warfare. Obviously that period is over, we now have
cars, trains and planes for transportation and tanks, missiles etc
for warfare. So it is pointless to expect Kalki Avatar to appear
in the present or in future. We must look for him in the past

‫ﷺ‬
and establish his identity by means of the characteristics
described in the subscriptions. Let us not forget that our
Prophet Mohammad ( ) came in the age of horses, camels
and swords.

Passing away of Kalki Avatar’s parents

Kalki Purana and Bhagwat Purana Skanda 12 say:

Kalki Avatar’s father will pass away before his

birth and mother will pass away after a short

‫ﷺ‬
time after his birth.

Both these events happened with our Prophet ( ), his father

passed away a few days before his birth and mother passed
away when he was six years old.

401
Marriage and wife

In both the books it is mentioned that Kalki Avatar will marry

the leader of the women of "Salmaldweep" and the marriage
will be performed by his paternal uncle and his three brothers.
In ancient Hindus, the "Salmaldweep" is either the land of the
Kan'an or the Arabian Peninsula. Since there is no person from
the Kan'an who matches the characteristics of Kalki Avatar, we
conclude that Salmaldweep refers to the Arabian Peninsula.
The Quraish were the leaders of the Arabian Peninsula and

‫ﷺ‬
Sayyada Khadija was the leader of the women of the Quraish,
therefore she is the female leader of the Salmaldweep and we
know that the Prophet ( ) married her.

This marriage was solemnised by his uncle Abu Talib and his
three sons: Ja'far, Talib and Aqueel made the preparations.
These three were his cousin brothers.

Kalki Avatar will go to a cave and receive knowledge from

an Angel

Kalki Purana also tells us that Kalki Avatar will

go to a cave in a mountain and there he will

‫ﷺ‬
receive knowledge from Parashuram.

We know that Mohammad ( ) used to go to a cave in the

Mount Hira and worship Allah (SWT). One night the angel
Jibreel came to him with the revelation of Allah (SWT):
ََ ‫ﱠ‬ ْ ( ‫ َ –ا‬mْ ‫ِا‬
(1)‫ َ—۔‬L ‫ ْی‬Gِ ‫ َ• ا‬€ِّ‫ﺳ ِ َر‬# ِ
Read, ˹O Prophet,˺ in the Name of your Lord
Who created (Al-Alaq 1)

1
- Surah Al-Alaq: 1
402
This was the first time he received knowledge, the process of
learning continued from that time for the whole life.
Parashuram, according to Hindu belief, is an angel who brings
punishment to the opponents of religion. This angel is known
as Jibreel among Jews, Christians and Muslims. Another name
of Jibreel is Holy Spirit, which means the same as the Sanskrit
name “Parashuram".

Preaching by Kalki Avatar, persecution, migration, return

and victory over his city

Then the Kalki Purana informs:

Kalki Avatar will call the people of his city

"Shambal gram" (city of peace), which is in
Salmaldweep (Arabian Peninsula), to his
religion. But the people of his city will oppose
him and start persecuting him, then he will
leave his city and move to another city which
will be surrounded by hills. After a few years he
will return to his city with his sword and he will
gain victory over the city, then he will gain
victory over the whole region.

Prophet Mohammad ( ‫ﷺ‬ ‫ﷺ‬

We can see that this prophecy is as clear as day that it is
). Our Prophet ( ) gave the call
to the people of Makkah, which is Shambal gram (city of
peace), located in Arabian Peninsula (Salmaldweep), as soon as
he began to receive the revelation. The people of Makkah
opposed him and began to persecute him and forced him to
leave the city. He migrated to Madinah, which is about 400
kilometres north of Makkah and surrounded by hills and
mountains. The people of Makkah continued to fight him and
in the eighth year after the migration he took the sword and his
army and set out for Makkah. He captured the city of Mecca
403
and carried out the command of Allah (swt). After Makkah was
taken, the rest of Arabian Peninsula came under his control
within a year.

Buraq and Ma’iraj

Bhagwat Purana Skanda 12/Adhyaya 2/Sloka 19-20 and other

Slokas say:

“Kalki Avatar will be given a flying horse that

will be faster than lightning, and he will ride on
it to visit the earth and the seven heavens.”

This is the event of Isra and Ma’iraj. He was given a Buraq for
this journey that traveled faster than lightning. He traveled to
Al Aqsa and from there he visited the seven heavens.

Kalki will raise the sword, fight the devils and opponents of
religion and crush them

It is mentioned in the same place in Bhagavat Purana:

“Kalki Avatar will fight the opponents of

religion with the sword, and crush the mischief-

‫ﷺ‬
makers disguised as rulers and kings”

Our Prophet Mohammad ( ) achieved this exactly as

mentioned here, he fought the opponents of religion with the
sword, defeated them in battles, dominated them in wars, he
crushed the mischief-makers, kafirs and atheists. He brought
the rulers, kings and their subjects under the subjugation of the
Almighty. No other Prophet was able to achieve this.

Angel’s support in battles

Kalki Purana Adhyaya 2/Sloka 7

404
;kr ;w;a Hkqoa nsok% Loka”kkorj.ks jr%A
- dfYyk iqjk.k] v/;k; 2] “yksd 7A

‫ﷺ‬
“Kalki Avatar will be assisted by angels during battles”

This is also true for Mohammad ( ), angels fought along

with his army in the battle of Badr and other battles.

Support of Four Caliphs

Kalki Purana Adhyaya 2/Sloka 5:

;kr ;w;a Hkqoa nsok% Loka”kkorj.ks jr% A

- dfYyk iqjk.k] v/;k; 2] “yksd 7A
“Kalki Avatar will crush the devils with the help of his four

‫ﷺ‬
aides”

Prophet Mohammad ( )'s four helpers: Abu Bakr, Omar,

Othman and Ali (RA) were always by his side and supported
him in preaching and fighting for religion. After he left this
world, they successively took over the affairs of government,
defeated the devils, crushed the enemies of religion, raised the
flag of Islam and spread the word of Islam to distant places.

Leadership of the world

Bhagwat Purana Skanda 12/Adhyaya 2/Sloka 19 gives Kalki

Avatar the title "Jagatpati", which means "leader of the world",
and being the leader of the world means that he is the prophet

‫ﷺ‬
for the whole world.

If we look at the life of Prophet Mohammad ( ), he was the

leader for the whole world, so he is known as "Sarwar e Alam"

405
("Chief of the World") till today. And he was sent as a prophet
to the whole world, he called everyone to Islam regardless of
race, and people from every nation followed his call and
believed in him, and mankind learned the lessons of human
rights and freedom, which were unknown to them before, from
the society that accepted his call and established his religion.

The end of Prophethood and Messengerhood with Kalki

Avatar

Bhagwat Purana Skanda 1/Adhyaya 3/Sloka 25 says:

There are twenty-four great prophets and Kalki

Avatar is the last of the prophets and the

‫ﷺ‬
crowning of prophethood.

There is no prophet except Mohammad ( ) who claimed

that he is the last prophet and there will be no prophet after

‫ﷺ‬
him. Everyone who claimed prophethood after him proved to
be a fraud and a liar. Therefore, prophethood culminated with
Mohammad ( ).

Kalki Avatar’s beauty

Bhagwat Purana Skanda 12/Adhyaya 2/Sloka 20 says about

Kalki Avatar’s beauty:

“He will be so beautiful that there will be none

‫ﷺ‬
like him”

‫ﷺ‬
And Prophet Mohammad ( ) was beautiful as described in
this sloka. His face was the most beautiful and radiant.
Narrations from various companions of the Prophet ( ) say
about his face that he had a bright, shining, attractive face with
a hint of redness in his complexion.

406
Kalki Avatar’s fragrant body

Bhagwat Purana Skanda 12/Adhyaya 2/Sloka 21 says:

^vFk rs’kka Hkfo’;fUr eukafl fo”kknkfu oSA

Cklqnok³Xjkxkfriq.;xU/kfuyLi`”kke~A*
-Hkxonriqjk.k] }kn”k LdU/k] f}rh; v/;k;] 21oka “yksdA
A sweet fragrance will emanate from his body, making the
environment around him pleasant and pleasing to all around
him.

Mohammad ( ‫ﷺ‬
There are many Sahih Ahadith that tell that Prophet
)'s body and sweat were pleasantly fragrant.

Anas bin Malik (RA) says that he never felt a

‫ﷺ‬
‫ﷺ‬
silken cloth as smooth as the Prophet ( )’s
palm, nor smelt a musk or amber as fragrant as
the fragrance of the Prophet ( )(1)

hand of Prophet ( ‫ﷺ‬

Abu Juhaifa (RA) says that when he touched the
) and placed it on his
face, it felt cool as ice and fragrant as musk. (2)

Kalki Avatar - personification of all good qualities

Bhagwat Purana Skanda 12/Adhyaya 2/Sloka 19-20 says:

vÜoek;qxejgk nsonra txRifr%A

vflukl/kqneuehÜoxq.kkfUor%A
1
- Sahih Al Bukhari, Hadith No. 3561; Fath Al Bari 2/654; Sahih Muslim
Fazail Hadith: 1814/4 81
2
- Sahih Bukhari Hadith: 3553; Fath Al Bari: 653/6
407
fopjokuk {kks.;k g;suk izfre?k`fr%A
fy³XPNnks nL;wdksfV”kksfugfu’;frAA
&Hkkxoriqjkjk 12] 2] 26]20
“The leader of the world, the possessor of eight divine
attributes, will travel on a flying horse brought to him by the
angels, and he will defeat the enemies of religion and
oppressors with his sword”

“This person with his dazzling beauty, will ride on this horse
around the earth and will destroy the crores of devils who will
be impersonating rulers”

We know from these two slokas that Kalki Avatar will have the
following qualities:

• He will be the leader of the world

• He will hold a sword, i.e., he will fight in wars

• He will destroy the enemies of religion, the rulers and the

devils

• He will be given a unique horse

are only found in Prophet Mohammad ( ‫ﷺ‬

(We have discussed in the previous sections that these qualities
))

• He will have eight divine attributes

What are these eight divine attributes? We find these in the

Mahabharat as follows:

v’VkS xq.kk% iq#’ka nhi;fUr

408
izKk p dksY;a p ne% J ra pA
ijkØeÜp cgqHkkf’krk p*
nkua ;Fkk”kfDr d`rKrk p*AA
egkHkkjr
Here is a brief definition of each of the eight attributes:

1) Pragnya - To obtain knowledge of the unseen and to

impart it to others

2) Kuleenta - Belonging to a noble clan

3) Indriya Daman - Having control on one’s self

4) Shru Tignyan - Receiving divine revelation and

Prophethood

5) Parakram - Having a strong body

6) Bahubhashita - Speaks less

7) Daan - Charity

8) Krutagnyata - Far sighted and wise

‫ﷺ‬
These are the eight divine attributes which Kalki Avatar are
said to have according to Hindu belief. Let us compare these
with the attributes of Prophet Mohammad ( )

1) To obtain knowledge of the unseen and to impart it to

others

Prophet Mohammad ( ‫ﷺ‬

It is proved from the Quran and Hadith that Allah (SWT) gave
) the knowledge of the unseen which
he imparted to his companions and the Ummah. For example,
409
Allah gave him the knowledge of the heavens and the earth, the
stars and the mountains, the trees and the animals, the angels
and the soul, the jinns and the humans, the birth of Adam and
his progeny, the events related to Allah's (SWT) reward and
punishment for example, the nation of Nuh, Aad, Samood, Lut,
the people of Aikah, Madain, Pharaoh etc.

Moreover, Allah foretold him the events that will happen in the
future, some happened soon after his passing away, some after
a long time, and some are still expected, e.g. The victory of the
Romans over the Persians, the domination of the Muslims over
the Kafirs and idolaters, the victories over countries like
Yemen and Syria, Egypt and Iraq, the battles between "Khuz"
and "Karman", Ethiopia and the Romans, Berbers and Turks
etc, the coming of the Mahdi, the Dajjal, the return of Jesus

‫ﷺ‬
(AS), the killing of the Dajjal, the emergence of Gog and
Magog and the signs of the Day of Judgement . Allah (SWT)
gave our Prophet ( ) knowledge about many such things
and he imparted this knowledge to his Ummah.

2) Noble Lineage

‫ﷺ‬
It is sufficient to mention here that the Quraish were the
noblest tribe of the Arabs, and Banu Hashim the most
honourable family among the Quraish. Mohammad ( ) was
born in the family of Banu Hashim.

3) Control on self

The sign that someone is in control of his self is that he keeps

away from sin and indecency, is chaste in matters of himself and
his wealth, forgives instead of taking offence and revenge against
enemies, takes the high moral position instead of creating
conditions for corruption and mischief, no matter how favourable

410
the conditions are. Well, look at Mohammad ( ‫ﷺ‬ ). He had total
control over his self and his needs. Even when the environment
around him provided all the opportunities, he never went near
indecency. He was persecuted to the extreme, but when he stood
up to his enemies, he did not take revenge on them to satisfy his
self. He said:

“The strong man is not the one who is a good wrestler, the
strong is the one who controls his anger”1
He also said:
“Whoever can guarantee the (chastity of) what is
between his two jaw-bones and what is between
his two legs, I guarantee Paradise for him”2

‫ﷺ‬
4) Receiving divine revelation and attaining Prophethood

Nothing much needs to be said about our Prophet ( ) on

this aspect.

‫ﷺ‬
5) Having a strong body

‫ﷺ‬
Prophet Mohammad ( ) was unique in this respect. Rakana

‫ﷺ‬
bin Abd Yazeed was the strongest undefeated wrestler of his

‫ﷺ‬
time. He challenged our Prophet ( ) that he would accept
Islam if the Prophet ( ) could knock him down. Prophet
Mohammad ( ) knocked him down three times, after which
he accepted Islam.

‫ﷺ‬
6) Speaks less

Our Prophet ( ) used to speak very little. He used to speak

only when it was necessary1, and he taught his companions to

1
- Sahih Bukhari: hadith no. 6474
2
- Sahih Bukhari: hadith no. 6114
411
speak less. He used to say: The beauty of a person's Islam is
that he speaks less2.

‫ﷺ‬
7) Generosity

Our Prophet ( ) was also unique among men in this quality,

there is no one comparable to him in generosity, he used to
give away every wealth that came to him. He used to say:

"If I had gold equal to the mountain of Uhud, it would not

please me that after three nights anything should remain with
me except what would be left for the repayment of debts.”3

8) Far sighted and wise

This means that any decision taken should be taken after

‫ﷺ‬
careful analysis of the implications of that decision. This
characteristic is completely evident in the life of our Prophet
( ). His life was always threatened, preaching and jihad,
war and peace, agreements, sending and receiving delegations,
dealing with people from different walks of life, individually
and in groups, and there is not a single instance in which he
wavered.

Summary of the qualities of Kalki Avatar

‫ﷺ‬
To sum up, all the eight divine attributes of Kalki Avatar,
described in the Hindu scriptures, are found exclusively in the

‫ﷺ‬
personality of Prophet Mohammad ( ). Moreover, other
special attributes attributed to Kalki Avatar were completely
present in Prophet Mohammad ( ) , we do not see this in

1
- Shifa Qazi Ayaz: 177/1
2
- Musnad Ahmad: 201/1
3
Bukhari: Hadith no: 1408, 6444, 7228
412
 ‫ﷺ‬
any other prophet or messenger. Therefore, we can say with
certainty that Kalki Avatar is a reference to Prophet
Mohammad ( ). Let us look at these attributes again:

1) "Sravanma" will be the name of Kalki Avatar. Sravanma

means "Mohammad."

‫ﷺ‬
2) His father's name will be "Vishnuvesh", which is
"Abdullah" in Arabic and that was the name of Prophet
Mohammad ( )'s father.

‫ﷺ‬
3) His mother's name will be "Sumati" which means "Amina"
in Arabic and this was the name of Prophet Mohammad
( )'s mother.

4) He will be born in “Shambhal gram” which means “City of

Peace”, this is the title of Makkah.

5) Shambhal gram is situated in Salmandweep, this is the

name for the Arabian peninsula.

6) He will be born in their "Brahman Mahant" (religious

head) family. Prophet Mohammad was born in the Abdul
Mutallab family, which was the priestly family of Makkah.

Baisakhi month. Mohammad ( ‫ﷺ‬

7) He will be born in the seventh century Vikrami, 12th of
) was born on the same
date and in the same month of 628 AD.

‫ﷺ‬
8) His father will die before his birth and his mother will die
soon after his birth. This is exactly what happened to
Mohammad ( ).

Mohammad (
women.
‫ﷺ‬
9) He will marry the chief of Salmaldweep. The wife of
), Khadija, was the chief of Arab

413
 Parashuram. Mohammad ( ‫ﷺ‬
10) He will go to a mountain and acquire knowledge from
) used to go to a cave in
Mount Hira to worship Allah (SWT), there he received
divine revelation from Jibreel. Parashuram is the name for
Jibreel among the Hindus.

‫ﷺ‬
11) His arrival will be in the period when war will be fought
with swords and camels and horses will be the primary
means of transportation. Mohammad ( ) came to this
world at that time, now we have trains, cars and planes as
means of transportation.

12) He will call the people to Allah (swt). His people will
pursue him and he will emigrate to a city in the north

‫ﷺ‬
surrounded by hills and mountains. Later he will return to
his city victorious. The same sequence of events happened
to Mohammad ( ), he called the people to Allah
(SWT), he was persecuted, he migrated to Madinah, a city
in the north of Makkah surrounded by mountains and hills.
Later he returned to Mecca by defeating the people who
were persecuting him.

earth and the sky. Mohammad ( ‫ﷺ‬

13) He will be given a flying horse on which he will travel the
) was given the Buraq
on the night of Isra Ma'iraj, he rode on it to Masjid Al-
Aqsa and from there to the skies.

Prophet (
sword.
‫ﷺ‬
14) He will wage wars and he will fight with his sword. Our
) fought wars and he fought in wars with his

‫ﷺ‬
15) He will fight the devils and crush the enemies of religion.
Our Prophet ( ) did the same.

414
 wars. Allah (SWT) helped our Prophet (
angels on several occasions.
‫ﷺ‬
16) Allah (SWT) will help him with his angels during the
) through his

and fight his enemies. Mohammad ( ‫ﷺ‬

17) He will have four caliphs to help him spread his religion
) had four caliphs

‫ﷺ‬
who did this.

18) He will be the chief of the world. Mohammad ( ) is the

leader of the world, both in this world and the hereafter.

Mohammad ( ‫ﷺ‬
19) Prophethood and Messengership will culminate in him.
) is the final messenger and prophet of

‫ﷺ‬
Allah (SWT).

20) He will be the most beautiful, Mohammad ( ) was the

most beautiful person.

‫ﷺ‬
21) His body smell will be pleasant which will make the
surroundings smell good and whoever smells him will feel
joyful. The body of our Prophet ( ) and his sweat had
such a smell.
22) He will have eight divine qualities, the details of which
have just been described.
These, then, are the glad tidings of Kalki Avatar, mentioned in
the Hindu scriptures. His attributes and unique qualities are
mentioned in these books. You should read them carefully,

‫ﷺ‬
many times, ponder over these points and ask yourself the
question: Is Kalki Avatar a different person from Mohammad
( )? Is there any reason for Hindus to wait for the arrival of
Kalki Avatar now? If you are a Hindu, why do you not accept
what is the truth according to your scriptures. Why would you
reject the truth to enjoy the short life in this world and be on
the losing side after your death in the hereafter?

415
 Description of Prophet Mohammad
‫ )ﷺ‬in the Bible
(‫ﷺ‬

Mohammad ( ‫ﷺ‬ ‫ﷺ‬

Torah and Bible were revealed before the coming of
). These books contain a number of
prophecies about our Prophet ( ). We present here some
very clear prophecies.

Old Testament

1) Deuteronomy Chapter 18, verse 171

“The Lord said to me, and whatever He says is

good, I will raise up for them a prophet like you
from their brethren, and I will put my words in
his mouth. He will tell them everything that I
command him. I will call to account anyone who
does not listen to my words that the prophet
speaks in my name. But if any prophet says
something in my name that I have not
commanded, or a prophet who speaks in the
name of other gods will be put to death. You

1
Source: Bible se Quran tak, Tarjuma Izhar ul Haqq (Maulna Rahmatullah
Kairanwi) Surah Saff Tafeeh ur Quran (Maulana Syed Abu Ala
Maududi
416
 may ask “how can we recognise him?” If what
the prophet proclaims in the name of Lord does
not happen or does not come true, then that is
not the word of Lord. The prophet has spoken
this out of presumption, so do not fear him1

of Islam, Mohammad ( ‫ﷺ‬

This is told through Moses (AS), clearly points to the prophet
) and here is the evidence:

1. It is said here "I will raise up a prophet like you from

among their brethren", meaning that the prophet will not
be from the time of Moosa (AS) but will come later. Three
prophets are mentioned after Moosa (AS): Joshua, Jesus
and John. Joshua is from the same time as Moosa (AS), so
this prophecy does not refer to him.

2. "Of their brethren," here "their" refers to the children of

Israel, the descendants of Isaac (AS), so the brethren of the
children of Israel are the children of Ishmael, for Ishmael
(AS) was the brother of Isaac (AS). Therefore, the prophet
prophesied about will be from the descendants of Ishmael
(AS). The Bible says about the son of Abraham and Hagar
(AS), "And he shall dwell in the presence of all his
brethren" .

Similarly it is mentioned about Ishmael (AS) in Genesis

Chapter 25 verse 18:

"And he dwelt behind all his brethren".

So brethren refers to the descendants of Ishmael (AS), from this it

is clear that the prophet prophesied about is not Joshua, Jesus or
John as they are all from the children of Israel. There is only one

1
Verses 17 to 22
417
prophethood, and that was our Prophet Mohammad ( ‫ﷺ‬
person from the children of Ishmael (AS) who claimed
).

3) The phrase "like you" appears in this text, implying that the
prophet who will come will be like Moses (AS) and there is no
prophet among the children of Israel who is like Moses (AS).
Verse 10 of chapter 34 of Deuteronomy states this
categorically:

"No prophet like Moses (AS) was raised up

among the children of Israel, who spoke to his
Lord"

among the children of Israel. Our Prophet Mohammad ( ‫ﷺ‬

It is clear that this prophecy does not refer to a prophet from
)

‫ﷺ‬
is similar to Moses (AS) in various aspects.

• Unlike Jesus (AS), both Moses (AS) and Mohammad ( )

were born of both parents.

• Both married and had children, unlike Jesus (AS) and John
(AS).

• The command to wage jihad in the Shariah of both

messengers, while Christians claim that Jesus (AS) did not
preach about jihad.

• Commands about civil administration in the shariah of both

the messengers.

• Both died on their deathbeds, unlike John (AS) who was

killed, and Jesus (AS) who was crucified.

• Unlike Jesus (AS) who, according to Christians, had to

endure condemnation because of his people, these two
messengers did not have to endure anything of the sort.
418
• Both were buried in graves.

• Similarities in the Shariah of the two messengers such as

purity at the time of worship, cleanliness of clothing,
obligation of washing for menstruating women, prohibition
of eating animals not slaughtered in Allah's name or
slaughtered in the name of idols, similarities in the
punishment of sins such as fornication, murder, prohibition

‫ﷺ‬
of dealing in interest etc.

Thus we understand that only Mohammad ( ) is like Moses

(AS) among the prophets who came after Moses (AS).

4) In the same verse it is also mentioned that if a prophet says

‫ﷺ‬
something in the name of Allah which the Lord has not
commanded, that prophet will be killed. Prophet Mohammad
( ) declared himself a prophet and transmitted many things
in the name of Allah, if he was not a true prophet of Allah, he
would be killed according to the commandment of the Torah.
The Quran also says that if the Prophet says anything about
himself, Allah will cut his jugular.
‫ن ُ) ﱠ‬8ْ َ ْ #( ُ Dْ ِ #Rَ Gْ Lَ ◌َ Vَٔ 6Tْ ‫و‬#mَ B
5 ْ َ ْ َ َ ْ َ َ ‫َ َ ْ َ َ ﱠ َل‬
ƒE˜ #D + ‫ﻮ‬O ‫و ﻮ‬
ِ ِ ِ ِ ِ
ْ َ َ ََ
‫ ِن۔‬8ْ ِ ‫ ُ ا َﻮ‬Dْ ِ #DEْ fO

Had the Messenger made up something in Our

Name, We would have certainly seized him by
his right hand,then severed his aorta1

5) This verse also says that if the prophet says something in the
name of the Almighty and what he says does not come to pass,
then the word is not from the Almighty, but the prophet himself
has said it in arrogance, so do not be afraid of him.
1
Al Haqqah: 44-46
419
 ‫ﷺ‬
Here the sign of a true prophet is mentioned, that his
prophecies will come to pass. There are many prophecies of
our prophet ( ) mentioned in the books of Seerah that have
been fulfilled word for word. For example, his prophecy at the
time of emigration from Makkah that the Muslims will return
to Makkah, about the battle of Badr that the Muslims will be
victorious, about the battle of Uhud that the Muslims will
suffer losses, about Rome and Persia that the Romans will be
victorious, about Al-Quds and Constantinople that these cities
will be taken by the Muslims, all these prophecies were made
at a time when the possibility of the fulfilment of these
prophecies was apparently remote.

2) Deuteronomy Chapter 32 verse 21

They have provoked Me to jealousy by what is

not God; They have moved Me to anger by their
foolish idols. But I will provoke them to jealousy
by those who are not a nation; I will move them
to anger by a foolish nation. (Translation: New
King James Version)

This verse of the Torah is addressed to the Children of Israel,

warning them that they will be provoked, firstly, by a nation
that is not even an ummah (the formation of an ummah is based
on a relationship with a prophet, so this nation will not follow
the teachings of any prophet) and, secondly, a foolish nation,
foolish because they will be uneducated. The Arabic translation
(printed in 1869) of the Bible actually has the word
"uneducated" for this word. The Arabs used the term "Ummi"
for the uneducated. This verse clearly alludes to the Arabs, for
they had no teachings from any prophet and most of them
could not read or write. So the arrival of a prophet among them
caused displeasure among the children of Israel. They
420
considered the children of Ishmael a despicable race because
Ishmael's mother, Hagar, was a slave. The rise of an inferior
race is always accompanied by jealousy and hatred of the other
race, which considers itself superior. Therefore, the children of

‫ﷺ ﷺ‬
Israel, who considered the children of Ishmael not worthy of
having a prophet, more so the last prophet from among them,
did not believe in Mohammad ( ). This verse is clearly the
good news of the coming of Mohammad ( ).

3) Deuteronomy chapter 33 verse 2

“And he said: ”The LORD came from Sinai,

And dawned on them from Seir; He shone forth
from Mount Paran, And He came with ten
thousands of saints; From His right
hand Came a fiery law for them. (New King
James Version)”

The meaning of the Lord coming from Sinai is that the Lord gave
Moses (AS) the Torah. Mount Tur is also known as Mount Sinai
because this is situated in the desert of Sinai. Rising from Seir
means giving the Bible to Jesus (AS) as Mount Seir was the place
where Jesus used to pray (AS), this is in Syria and is also known
as Mount Khaleel. The shining of Mount Faran means the
revelation of the Quran, because Faran is the name of a hill in
Makkah. We know this from the book Genesis Chapter 21 verse
20 which describes Ishmael (AS) as follows.

"And God was with the boy, and he grew, and

he dwelt in the desert of Paran, and he learned
the bow in the desert of Paran. And his mother
took for him a wife out of the land of Egypt.
(Aramaic Bible in Plain English)"

clear reference to the prophethood of Mohammad (

421
‫ﷺ‬
This is the description of Ishmael (AS) and Hagar, this is a
).
4) Genesis Chapter 17 Verse 20

Allah (SWT) made a promise to Abraham (AS) regarding

Ishmael (AS) in this verse:

“And as for Ishmael, I have heard you. Behold,

I have blessed him, and will make him fruitful,
and will multiply him exceedingly. He shall
beget twelve princes, and I will make him a

‫ﷺ‬
great nation.” (New King James version)

The “great nation” hints towards Mohammad ( ) because

‫ﷺ‬
there is none among the progeny of Ismael (AS) who has a
great nation. A similar dua of Abraham and Ismael (AS) in
favour of Mohammad ( ) is reproduced in the Quran:
ُ $ُ ُ ِّ Eَ pُ ‫ ِ َ• َو‬#@‫ َ ْ•< ْ َآ‬+َ ‫ ُ ﻮ‬Hْ @َ ْ <ُ xْ Vً‫ ْ•< ْ َر ُﺳ ْﻮ‬,ِ šْ Eَ ˜‫ َو ْا‬#Dَ €‫َرﱠ‬
ِ ِ
1 ُ ْ َ ْ ُ ْ َ ْ َ ْ َ ‫ﱠ‬ ْ ّ َ ُ َ َ َِ ْ ْ َ َ َ ْ
( )‫ ۔‬Mِ uv‫ ا‬cTcِ E ‫' ا‬R‫• ا‬R‫ ِ • ِ< ِإ‬cT‫ و‬Muِ v‫ب وا‬#HMِ ‫ا‬

Our Lord! Raise from among them a messenger who will recite to
them Your revelations, teach them the Book and wisdom, and
purify them. Indeed, You ˹alone˺ are the Almighty, All-Wise.”

5) Isaiah Chapter 42 Verses 9 to 17

Behold, the former things have come to pass,

And new things I declare; Before they spring
forth I tell you of them

Sing to the LORD a new song, And His praise

from the ends of the earth, You who go down to
the sea, and all that is in it, You coastlands and
you inhabitants of them!

1
- Surah Al-Baqrah: 129
422
 Let the wilderness and its cities lift up their
voice, The villages that Kedar inhabits. Let the
inhabitants of Sela sing, Let them shout from the
top of the mountains.

Let them give glory to the LORD, And declare

His praise in the coastlands.

The LORD shall go forth like a mighty man; He

shall stir up His zeal like a man of war. He shall
cry out, yes, shout aloud; He shall prevail
against His enemies.

I have held My peace a long time, I have been

still and restrained Myself. Now I will cry like a
woman in labor, I will pant and gasp at once.

I will lay waste the mountains and hills, And dry

up all their vegetation; I will make the rivers
coastlands, And I will dry up the pools.

I will bring the blind by a way they did not

know; I will lead them in paths they have not
known. I will make darkness light before them,
And crooked places straight. These things I will
do for them, And not forsake them.

They shall be turned back, They shall be greatly

ashamed, Who trust in carved images, Who say
to the molded images, ’You are our gods.‘

‫ﷺ‬
The new song alludes to the new rituals of worship prescribed

‫ﷺ‬
in the Sharia of Mohammad ( ). References to the ends of

‫ﷺ‬
the earth, cities, sea, land indicate that the prophethood of
Mohammad ( ) is for all. The word "Kedar" is noteworthy
here because Mohammad ( ) was from the progeny of
423
Kedar bin Ismail (AS). Similarly, "shouting from the tops of
the mountains" indicates the rituals performed during Hajj
when lakhs of people chant "Labbaik Allahumma Labbaik".
Singing one's praises on the islands indicates the practice of
calling the Azaan, for crores of people in different regions of
the earth call the Azaan five times every day.

The lines "The LORD shall go forth like a mighty man; He

shall stir up His zeal like a man of war" is a beautiful reference
to jihad, i.e. the jihad taken up by him and his followers will be
solely for the sake of Allah (SWT) and at the command of
Allah (SWT) and not to fulfil their desires. Therefore, Allah
(SWT) refers to their campaign as His own campaign.

Verse 14 describes the reason for prescribing Jihad, and verse

16 paints a picture of the Arab people as being ignorant of the
commands of Allah (SWT), indulging in idolatry and lewd
rituals, similar to how Allah (SWT) describes them in the
Quran "they were totally ignorant and misguided".

the Ummah of Mohammad ( ‫ﷺ‬

"And not forsake them" means the mercy of Allah (SWT) on
). It also means that his
Shariah will be in force until the end of time.

The verse “Who trust in carved images, Who say to the molded
images, 'You are our gods.” contains a promise from Allah
(swt) that the idolaters (pagan Arabs), worshippers of the cross
and worshippers of images of saints will face humiliation and
disgrace.

‫ﷺ‬
The use of the words “Kedar” and “Seli” clearly tells us that

‫ﷺ‬
this prophecy if about Mohammad ( ), because he was
from the descendants of Kedar, son of Ismael (AS). Seli is the
name of a hill in Madinah where the Prophet ( ) resided.

424
New Testament

6) Mathew Chapter 21, Verse 33 - 45

Hear another parable: There was a certain

landowner who planted a vineyard and set a
hedge around it, dug a winepress in it and built
a tower. And he leased it to vinedressers
and went into a far country. Now when vintage-
time drew near, he sent his servants to the
vinedressers, that they might receive its
fruit. And the vinedressers took his servants,
beat one, killed one, and stoned another. Again
he sent other servants, more than the first, and
they did likewise to them. Then last of all he sent
his son to them, saying, ’They will respect my
son.’ But when the vinedressers saw the son,
they said among themselves,’ This is the
heir. Come, let us kill him and seize his
inheritance.’ So they took him and cast him out
of the vineyard and killed him.

”Therefore, when the owner of the vineyard

comes, what will he do to those vinedressers?”

They said to Him, ”He will destroy those wicked

men miserably, and lease his vineyard to other
vinedressers who will render to him the fruits in
their seasons.”

Jesus said to them, “Have you never read in the

Scriptures:

’The stone which the builders rejected Has

become the chief cornerstone.

425
 This was the Lord‘s doing,
And it is marvelous in our eyes‘?

”Therefore I say to you, the kingdom of God

will be taken from you and given to a nation
bearing the fruits of it. And whoever falls on this
stone will be broken; but on whomever it falls, it
will grind him to powder.”

Now when the chief priests and Pharisees heard

His parables, they perceived that He was
speaking of them.

Here the "landowner" refers to Allah (SWT), the "vineyard" is

his Shari'ah, the "hedge," the "winepress," and the "tower" are
the permitted and the forbidden, the "workers" are the children
of Israel (in the sense of the high priests), the "servants" are the
prophets, the "son" is Jesus (AS) (he is addressed as son to

‫ﷺ ﷺ‬
show affection), and the Jews believe, that they killed Jesus
(AS), "the stone that the builders rejected" points to
Mohammad ( ), "the nation bearing the fruits of it" is the
Ummah of Mohammad ( ), this is the stone that if anything
falls on it, it will be crushed to dust and whatever falls on it
will be crushed.

"The stone that the builders rejected" refers to the attitude of

the Jews towards the Arabs, they considered the Arabs an

‫ﷺ‬
inferior race because they were the children of Hagar. The
"cornerstone" points to the important position of our Prophet
( ). "And whoever falls on this stone will be broken; but on
whomever it falls, it will grind him to powder" shows the

‫ﷺ‬
supremacy of Islam. Whether it was the idolaters of Makkah or
the Jews, their power was broken during the lifetime of the
Prophet ( ). The fire-worshippers of Persia and the
426
Christians of Syria were defeated within a short time after his
passing.

7) John Chapter 16 Verses 7 - 16

Nevertheless I tell you the truth. It is to your

advantage that I go away; for if I do not go
away, the Periclytos will not come to you; but if
I depart, I will send Him to you. And when He
has come, He will convict the world of sin, and
of righteousness, and of judgment: of sin,
because they do not believe in Me; of
righteousness, because I go to My Father and
you see Me no more; of judgment, because the
ruler of this world is judged.

”I still have many things to say to you, but you

cannot bear them now. However, when He, the
Spirit of truth, has come, He will guide you into
all truth; for He will not speak on His
own authority, but whatever He hears He will
speak; and He will tell you things to come. He
will glorify Me, for He will take of what is Mine
and declare it to you. All things that the Father
has are Mine. Therefore I said that He will take
of Mine and declare it to you.

A little while, and you will not see Me; and

again a little while, and you will see
Me, because I go to the Father.”

Periclytos is a loan word. Jesus (AS) spoke Syriac as that was

the language of the people of Palestine at that time, but the
Bible is written in Greek as a large number of Greeks had
427
converted to Christianity. The Greek language has two words
that are similar in pronunciation, "Periklytos" which means
"one who is praised" as does the Arabic "Mohammad" and
"Paracletus" which means "helper". In fact, this is the word
"Periclytos" which is similar in meaning to "Mohammad".
Fortunately, we have the original Syriac word in the Book of
Seerah from Ibn Hisham and we also know the Greek word for
it. Ibn Hisham translated the book John Chapter 15, verses 27 -
33 and chapter 16 with reference to Mohammad bin Ishaq and
he used the Syriac word "Munhamanna" instead of the Greek
word "Periclytos", either Ibn Ishaq or Ibn Hisham explained
that the meaning of the word "Munhamanna" is "Mohammad"
in Arabic and "Periclytos" in Greek.1

Note: We used the book Izhar ul Haq by

Rahmatullah Kairanwi and Moulana Abul Ala
Moududi’s Tafseer of Surah Al-Saff in Tafheem
ul Quran) in explaining this prophecy.

8) Barnabas was one of the chief disciples of Jesus (AS). He

compiled the sermons and sayings of Jesus (AS) known as the
"Gospel of Barnabas." Because Barnabas believed that Jesus
(AS) was a slave and prophet of God and did not accept the
belief that Jesus (AS) was the Son of God, Christians rejected
his gospel and ordered it destroyed. An Italian translation of
this book was discovered in 1709 and is still preserved in
Austria. A Hispanic translation of the same book was found by
Dr. Haman in the early eighteenth century, and the same
reached the famous Orientalist scholar and translator of the
Quran "George Sale" who reproduced the extracts of this book
in his translation of the Quran. The Christians claim that a

1
- Ibn Hisham Volume 1, page 248
428
 ‫ﷺ‬
former Christian who converted to Islam compiled this Gospel

‫ﷺ‬
and included the prophecy about Prophet Mohammad ( ) in
it. But the fact is that even 75 years before the birth of the
Prophet ( ), the Gospel of Barnabas was on the list of
heretical books banned during the time of Pope Gelasius I .

‫ﷺ‬
Who was the Muslim at that time who prepared this counterfeit
gospel? The Gospel of Barnabas has many prophecies about
the coming of Mohammad ( ).

Here are a few excerpts:

There are written in the prophets many

parables, wherefore thou oughtest not to attend
to the letter, but to the sense. For all the
prophets, that are one hundred and forty-four
thousand, whom God hath sent into the world,
have spoken darkly. But after me shall come the
Splendour of all the prophets and holy ones, and
shall shed light upon thedarkness of all that the
prophets have said, because he is the messenger
of God’1

They said: 'If thou be not the Messiah nor

Elijah, or any prophet, wherefore dost thou
preach new doctrine, and make thyself of more
account than the Messiah?'

Jesus answered: 'The miracles which God

worketh by my hands show that I speak that
which God willeth; nor indeed do I make myself
to be accounted as him ofwhom ye speak. For I
am not worthy to unloose the ties of the hosen or
the latchets of the shoes of the messenger of

1
- Barnabas Chapter 17
429
 God whom ye call "Messiah," who was made
before me, and shall come after me, and shall
bring the words of truth, so that his faith shall
have no end.’1

Verily I say unto you, that every prophet when

he is come hath borne to one nation only the
mark of the mercy of God. And so their words
were not extended save to that people to which
they were sent. But the messenger of God, when
he shall come, God shall give to him as it were
the seal of his hand, insomuch that he shall
carry salvation and mercy to all the nations of
the world that shall receive his doctrine. He
shall come with power upon the ungodly, and
shall destroy idolatry, insomuch that he shall
make Satan confounded; for so promised God to
Abraham, saying: "Behold, in thy seed I will
bless all the tribes of the earth; and as thou hast
broken in pieces the Idols, O Abraham, even so
shall thy seed do.2

Jesus (AS) explains in a lengthy dialogue that

this prophet will be from the children of
Ismael(AS).

I therefore say unto you that the messenger of

God is a splendour that shall give gladness to
nearly all that God hath made, for he is adorned
with the spirit of understanding and of counsel,
the spirit of wisdom and might, the spirit of fear
and love, the spirit of prudence and temperance,

1
- Barnabas 42
2
- Barnabas 43
430
 he is adorned with the spirit of charity and
mercy, the spirit of justice and piety, the spirit of
gentleness and patience, which he hath received
from God three times more than he hath given
to all his creatures. O blessed time, when he
shall come to the world! Believe me that I have
seen him and have done him reverence, even as
every prophet hath seen him: seeing that of his
spirit God giveth to them prophecy. And when I
saw him my soul was filled with consolation,
saying: "O Mohammed, God be with thee, and
may he make me worthy to untie thy shoelatchet,
for obtaining this I shall be a great prophet and
holy one of God.1

Jesus answered: 'Let not your heart be troubled,

neither be ye fearful: for I have not created you,
but God our creator who hath created you will
protect you. As for me, I am now come to the
world to prepare the way for the messenger of
God, who shall bring salvation to the world. But
beware that ye be not deceived, for many false
prophets shall come, who shall take my words
and contaminate my gospel.'

Then said Andrew: 'Master, tell us some sign,

that we may know him.'

Jesus answered: 'He will not come in your time,

but will come some years after you, when my
gospel shall be annulled, insomuch that there
shall be scarcely thirty faithful. At that time God
will have mercy on the world, and so he will

1
- Barnabas 44
431
 send his messenger, over whose head will rest a
white cloud, whereby he shall be known of one
elect of God, and shall be by him manifested to
the world. He shall come with great power
against the ungodly, and shall destroy idolatry
upon the earth. And it rejoiceth me because that
through him our God shall be known and
glorified, and I shall be known to be true; and
he will execute vengeance against those who
shall say that I am more than man.1

For the promise of God was made in Jerusalem,

in the temple of Solomon, and not elsewhere.
But believe me, a time will come that God will
give his mercy in another city, and in every
place it will be possible to worship him in truth.
And God in every place will have accepted true
prayer with mercy.2

Jesus answered: 'As God liveth, in whose

presence my soul standeth, I am not the Messiah
whom all the tribes of the earth expect, even as
God promised to our father Abraham, saying:
"In thy seed will I bless all the tribes of the
earth." But when God shall take me away from
the world, Satan will raise again this accursed
sedition, by making the impious believe that I
am God and son of God, whence my words and
my doctrine shall be contaminated, insomuch
that scarcely shall there remain thirty faithful
ones: whereupon God will have mercy upon the
world, and will send his messenger for whom he

1
- Barnabas 72
2
- Barnabas 82
432
 hath made all things; who shall come from the
south with power, and shall destroy the idols
with the idolaters; who shall take away the
dominion from Satan which he hath over men.
He shall bring with him the mercy of God for
salvation of them that shall believe in him, and
blessed is he who shall believe his words.1

Jesus answered: 'There shall not come after him

true prophets sent by God but there shall come
a great number of false prophets, whereat I
sorrow. For Satan shall raise them up by the
just judgement of God, and they shall hide
themselves under the pretext of my gospel.2

Then said the priest: 'How shall the Messiah be

called, and what sign shall reveal his coming?'

Jesus answered: 'The name of the Messiah is

admirable, for God himself gave him the name
when he had created his soul, and placed it in a
celestial splendour. God said: 'Wait
Mohammed; for thy sake I will to create
paradise, the world, and a great multitude of
creatures, whereof I make thee a present,
insomuch that whoso shall bless thee shall be
blessed, and whoso shall curse thee shall be
accursed. When I shall send thee into the world
I shall send thee as my messenger of salvation,
and thy word shall be true, insomuch that
heaven and earth shall fail, but thy faith shall
never fail." Mohammed is his blessed name.3

1
- Barnabas 96
2
- Barnabas 97
3
Barnabas 97
433
 The raising of Jesus (AS) to the heavens and the
treachery of one his disciples “Judas Iscariot”
and his getting killed in place of Jesus (AS) is
mentioned as follows:

Whereupon I am sure that he who shall sell me

shall be slain in my name, for that God shall
take me up from the earth, and shall change the
appearance of the traitor so that every one shall
believe him to be me; nevertheless, when he
dieth an evil death, I shall abide in that
dishonor for a long time in the world. But when
Mohammed shall come, the sacred messenger of
God, that infamy shall be taken away. And this
shall God do because I have confessed the truth
of the Messiah; who shall give me this reward,
that I shall be known to be alive and to be a
stranger to that death of infamy.1

(Note: This discussion is adopted from Maulana Abul Ala

Maududi’s Tafheem ul Quran Volume 5)

1
Barnabas 112
434
 Praise by non-Muslim thinkers and
intellectuals
Another aspect of the greatness of Prophet Mohammad (
is the recognition of his status by non-Muslim thinkers and
‫ﷺ‬ )

intellectuals. The list of realists is long, but we will mention

here the sayings of some of them. We will first mention some
thinkers from India, then we will look at some poetic tributes
by non-Muslim Urdu poets, and finally some excerpts by
Western thinkers. The reason why this is important is because
this is not just bona fide writing, nor is this something written

‫ﷺﷺ‬
under duress, but this is recognition of fact. I believe that
anyone who is in search of the truth, reads the Seerah of
Prophet Mohammad ( ) without any bias, will accept the
greatness of the Prophet ( ).

Some famous personalities of India

Gandhi writes in the context of South Africa:

It is said that the Europeans regard with

concern the rise of Islam in South Africa, that
Islam which introduced Spain to culture, which
reached Morocco with the light of guidance,
and which gave to the world the message of
brotherhood and love. The Europeans of South
Africa seem to fear the spread of Islam because
they expect that its followers might demand
equal rights with the whites. If this is the case,
435
 they are correct in their fear. If brotherhood is a
sin, and if they are unwilling to give equal rights
to people of colour, then their fear is not
unfounded.

says about the Prophet (‫ﷺ‬

The father of the Nation Mohandas Karamchand Gandhi
): (Translated from urdu)

The world appreciates Islam, at the time when

the west was still groping in darkness, a bright
star shone from the east which illuminated the
houses of darkness. Islam is not a false religion,
hindus should learn about it so that they can
respect this religion like I do. I say this with
conviction that Islam did not achieve these
heights by the sword, it is rather because of its
foundation; the sincerity of the Prophet, his
control on the self, keeping promises, love for
the slave, friend and relatives, his courage, his
fearlessness, his belief in Allah and himself, all
of his attributes formed the foundation.
Therefore, it is not right to say that Islam spread
through sword, but the victories are because of
these praiseworthy attributes, and it is because
of these attributes, Islam continued on its path
of glory despite all the hurdles.

Professor Rama Krishna Rao Marathi was the teacher and

head of the Philosophy department of Arts College for Women,

‫ﷺ‬
Mysore. He wrote a booklet: Mohammad: The Prophet of
Islam which has been translated into many languages. He wrote
a lengthy tribute to the Prophet ( ) in this book:

If for instance, greatness consists in the

purification of a nation, steeped in barbarism
436
and immersed in absolute moral darkness, that
dynamic personality who has transformed,
refined and uplifted an entire nation, sunk low
as the Arabs were, and made them the torch-
bearers of civilisations and learning, has every
claim to that greatness. If greatness lies in
unifying the discordant elements of society by
the ties of brotherhood and charity, the Prophet
of the desert has got every title to this
distinction. If greatness consists in reforming
those wrapt in a degrading superstition and
pernicious practices of every kind, the Prophet
of Islam has wiped out superstitions and
irrational fear from the hearts of millions. If it
lies in displaying high morals, Muhammed has
been admitted by friends and foes as Al-Amin
and As-Sadiq, the trustworthy and truthful. If a
conquerer is a great man, here is a person who
rose from a helpless orphan and a humble
creature to be the ruler of Arabia, the equal of
Khusros and Caesars, one who founded a great
empire that has survived all these 14 centuries.
If the devotion that a leader commands is the
criterion of greatness, the Prophet’s name even
today exerts a magic charm over millions of
souls, spread all over the world.

He has not studied philosophy in the school of

Athens or in Rome, Persia, India or China, yet
he could proclaim the highest truths of eternal
value to mankind. Unlettered himself, he could
yet speak with an eloquence and fervour which
moved men to tears of ecstasy. Born an orphan
and blessed with no worldly goods, he was

437
 loved by all. He had studied at no military
academy; yet he could organise his forces
against tremendous odds and gained victories
through the moral forces he marshalled. 1

Sarojini Naidu, the famous freedom fighter and intellectual of

India says in her talk: Ideals of Islam

It was the first religion that preached and

practised democracy, for in the mosque when
[from] the minaret [the call to prayer] is
sounded and the worshippers are gathered
together, the democracy of Islam is embodied
five times a day when the peasant and the king
kneel side by side and proclaim, "God alone is
great."

I have been struck over and over again by this

indivisible unity of Islam that makes a man
instinctively a brother. When you meet an
Egyptian, an Algerian, an Indian, and a Turk in
London, what matters that Egypt was the
Motherland of one, and India the Motherland of
another?

‫ﷺ‬
The Director of the Center for Religious Studies, Delhi Mr.
N.K. Singh wrote a comprehensive book on the Seerah of the
Prophet ( ) and his companions titled "Prophet Mohammad
and his companions". He wrote:

"He established a system of justice free from

prejudice, which resulted in the ruler of the state
being treated as a common man. Religious
tolerance was such that the non-Muslim
1
- Prof. Ramakrishna Rao; Muhammad: The prophet of Islam; Page 20-21
438
 population had freedom in legislative and
cultural spheres."

Munshi Premchand (1885 - 1936) was a famous writer who

wrote in Hindi and Urdu languages. He speaks about
brotherhood and equality in Islam as follows: (Translated from
urdu)

Prophet Mohammad ( ‫ﷺ‬

"The life-giving sermon delivered by the
) from Mount Arafat
will always act as an elixir for Islam. What is
the essence of this sermon? Justice. The sermon
conveyed a call for justice in every word. He
said, "O believers! Listen to me and know that
all believers are brothers, you all belong to one
brotherhood. A thing belonging to one brother
cannot be allowed to another unless the owner
gives it of his own accord. Always refrain from
doing wrong. This everlasting message has the
spirit of Islam in it. The basis of Islam is justice,
there is only one law for all, the king or the
beggar, the rich or the poor, there is no
prejudice against anyone”1

In another place in the same book he says:

“No other religion has the same attraction as

Islam for a common man. If a scavenger stands
in the same row at prayer as the richest man,
will he not feel proud? In contrast, the people
who have been declared as belonging to a lower
caste are not allowed even near the well, nor in
the temples. These are the signs of exclusion.”2

1
- Islamic Civilisation Published by Madhur Sandesh Sangam - 7-8
2
- Islamic Civilisation Published by Madhur Sandesh Sangam - 14
439
Mr. Rajendar Narayan Lal, studied his Masters in 1940 from
Kashi Hindu University, Banaras in Ancient Indian History and

‫ﷺ‬
Sanskrit. He wrote a book in Hindi “Islam - Ek Ishwari
Vyavastha”. He wrote about the general amnesty announced by
Prophet ( ) at the time of the conquest of Makkah:

‫ﷺ‬
“The amazing thing about the conquest of
Makkah under the command of Prophet
Mohammad ( ) is that not a single life was
lost in the conquest (except the three rebels) and
the Prophet and his followers, instead of taking
revenge against their enemies, forgave them.
Such behaviour of the victorious towards the
defeated has not been witnessed anytime in the
history, on contrary, the religious texts and
Puranas have stories of brutal killing of the
enemies at the hands of Avatars and deities. 1

1890) was a devotee of Prophet Mohammad ( ‫ﷺ‬

A major Dalit leader and intellectual, Jyotirao Phule (1827-
). His stature

‫ﷺﷺ‬
can be imagined by the fact that Dr. Bhimrao Ambedkar
considered him as his ideological guru. His belief in Islam and
the Prophet Mohammad ( ) is evident from a poem that he
wrote in praise of the Prophet ( ). The English translation
of the poem is:

…………………………………………………………………

…………………………………………………………………

…………………………………………………………………

…………………………………………………………………

1
- Islam - Ek Ishwari Vyavastha - 31, 32
440
…………………………………………………………………

…………………………………………………………………

…………………………………………………………………

…………………………………………………………………

…………………………………………………………………

…………………………………………………………………

…………………………………………………………………

…………………………………………………………………

Swami Lakshmi Shankaracharya was born in 1953 in a

Brahmin family in Kanpur. Under the influence of anti-Islamic
propaganda, he wrote a book in Hindi "Islami Aatankwaad ka
Itihaas" which was translated into English. When his Muslim

‫ﷺ‬
friends pointed out to him that his book was written on hearsay
and he should study the Quran and the Seerah of Mohammad
( ) before forming an opinion, he sincerely followed the
advice which changed his mind completely. He wrote another
book "Islam - Aatankwaad ya Aadarsh" as an amends for his

‫ﷺ‬
earlier book. This book was translated into Urdu with the title
"Islam - Dehshat gardi ya misaali deen". He writes about the
expeditions of the Prophet ( ):

Mohammad (
Mohammad ( ‫ﷺ‬‫ﷺ‬
"After studying the Seerah of Prophet
), I know that Prophet
) was subjected to extreme

‫ﷺ‬
hardships to establish the truth of monotheism.
The disbelievers of Makkah persecuted the
Prophet ( ) and his followers who tried to
follow the path of truth for thirteen years in their
441
 difficulties, the Prophet ( ‫ﷺ‬
effort to stop the true religion. Despite extreme
) persevered and
eventually had to leave his home and emigrate

‫ﷺ‬
to Madinah. But the people of Makkah followed
him there, and when things became unbearable,
the Prophet ( ) was forced to fight not only
for his protection and that of his followers, but
above all to protect the truth. It was under these
conditions that the verses on jihad (fighting in
self-defence and holy war to protect the true

‫ﷺ‬
religion) and to punish the evil oppressors, the
followers of falsehood, were revealed. The wars
waged by the Prophet ( ) were not offensive,
but in defence against the attacks of the
oppressors and terrorists, for there can be no
peace unless the oppressors are dealt with in this
way.”1

POEMS

————————————————————————

————-POEMS ————————————————-

—————————————————————————
———-

1
Islam - Aatankwaad ya Aadarsh - 25
442
Acknowledgment by Western thinkers

negative view about Mohammad ( ‫ﷺ‬

The christian world and western thinkers usually have a
) due to the history of

‫ﷺ‬
crusades, but there are many righteous and realist people
among them who expressed their admiration for Islam and the
Prophet ( ). Here are a few:

Professor Megsun (Confirm name)

Islam shows the moderate approach contrary to

the extremes. It is focussed on character
building of individual, which forms the
foundation of a culture. Islam applies the laws
of inheritance and the system of charity to
achieve this, and prohibits the anti-social
economic activities such as monopoly, interest,
unearned income, pre-meditated profits, raising
prices through artificial scarcity, etc. Gambling
is prohibited in Islam. Islam encourages people
to spend on educational institutions, orphanages,
mosques, hospitals, digging wells and other

‫ﷺ‬
such activities that benefit other people.
Orphanages were first established under the
influence of Prophet Mohammad (‘( s
teachings. Orphanages owe their existence to
the one who was also an orphan.

Thomas Carlyle

“The natural voice of humanity, of piety and

equity, dwelling in the heart of this wild son of
nature, speaks”1

1
Muhammad the Prophet of Islam
443
French General Napolean Bonaparte

Muhammad was a prince, he rallied his

compatriots around him. In a few years, his
Muslims conquered half the world. They
plucked more souls from the false gods,
knocked down more idols, razed more pagan
temples in fifteen years, than the followers of
Moses and Jesus Christ did in fifteen centuries.
Muhammad was a great man, the Arabs were
fighting each other when he came to this world,
they attained greatness just like other nations
after going through trials and tribulations. He
purified his soul from all desires and attained
the essence of holiness and sanctity.

Russian Philosopher Leo Tolstoy

There is no doubt that Prophet Muhammed is

one of the greatest reformers who served the
social framework profoundly. It suffices him
that he led a whole nation to the enlightenment
of truth and made it more inclined towards
tranquility and peace, prefer modesty and
widely opened to it the gate to development and
civilization. This is a great deed that only a
strong man can do and a man like that deserves

‫ﷺ‬
to be regarded with respect and admiration”

Sir William Muir - Life of Mahomet ( )

Mohammad brought an end to idol worship. He

preached Monotheism and infinite Mercy of
God, human brotherhood, care of the orphan,

444
 emancipation of slaves, forbidding of wine. No
religion achieved as much success as Islam did.

‫ﷺ‬
Joseph J Noton

The religion of Mohammad ( ) is as much

suitable to the autocratic Russia as to the
democratic USA. Islam aims towards a global
government and the subject of the book of
Islam, the Qur’an is Life, and the whole human
life is described in the Qur’an.

Musue saidie (Confirm name)

‫ﷺ‬
French historian Musue saidie paid tributes to the Prophet

‫ﷺ‬
( ) in these words:

“Although Mohammad ( ) did not learn to

read and write, he was unique in his intellect
and opinion. He was modest, did not speak
much, was mild in manner, possessed the best of
manners, used to remember Allah, did not speak
vain words, used to be kind to the needy, never
looked down upon a needy person, nor feared a
king”

George Bernardshaw

(‫ﷺ‬
I have always held the religion of Mohammad
) in high estimation. I have studied him,
the wonderful man in my opinion far from being
an anti-christ, he must be called the saviour of
humanity.
445
 ‫ﷺ‬
S Margoliouth

Prophet Mohammad ( )’s compassion was

just not limited to human beings, he also
condemned cruelty to animals.

‫ﷺ‬
Edward Montet

The model he (Mohammad ( )) gave for the

purification of society makes him the greatest
benefactor of mankind.

Dr. G. Well

The greatest leader established a path of

guidance for the misguided, he led a pure life,
his dress and food were very simple, there was
no arrogance in his nature, he even stopped his
followers from paying him the usual rites of
honour. He used to do all his own chores, he
never told his slaves to do the chores he could
do himself, he used to mend his clothes, milk
the goats, was always ready to meet anyone. He
used to visit the sick, was good to everyone, his
good manners and generosity were unlimited.
He was always concerned about the welfare of
his people. Although he received many gifts, he
did not leave much at his demise, even those he
thought belonged to his people.

Lt. Col. Salex

life of Mohammad ( ‫ﷺ‬

Any righteous person, after contemplating the
), cannot but appreciate
his grit, moral uprightness, sincerity, simplicity
446
 and compassion. And his stability, truthfulness
and understanding of the situation cannot be
overlooked. This is definitely the case that he
continued with his simplicity, compassion, and
manners regardless of stature, and consistently
referred to himself as a slave and Messenger of
Allah (SWT), although if he had said more than
this, he would have been more benefited.

Dr. Michael Hart

‫ﷺ‬
He wrote a book (The Hundred) listing the hundred most
influential persons throughout history. Although he was a
christian, he placed Mohammad ( ) on the first position
from this hundred. He says:

My choice of Muhammad to lead the list of the

world's most influential persons may surprise
some readers and may be questioned by others,
but he was the only man in history who was
supremely successful on both the religious and
secular levels. Of humble origins, Muhammad
founded and promulgated one of the world's
great religions,and became an immensely
effective political leader. Today, thirteen
centuries after his death, his influence is still
powerful and pervasive.

The majority of the persons in this book had the

advantage of being born and raised in centers of
civilization, highly cultured or politically pivotal
nations. Muhammad,however, was born in the
year 570, in the city of Mecca, in southern
Arabia, at that time a backward area of the
world, far from the centers of trade, art and
447
 learning. He never learnt from any teacher, but
the knowledge he gave to the world is unique
that no other person can give.

Raymond Lerouge

The Arabian Prophet Mohammad is the founder

of a revolution unparalleled in history. He
founded a political state that will ultimately
embrace the entire planet. The law of that
Government will rest on justice and kindness.
His teachings revolve around human equality,
mutual cooperation and universal brotherhood.

Rev. R.Bosworth-Smith

Muhammad never hurt anyone, his handshake

was genuine, he used to grasp the hands with
warmth and did not let it go until the other
person let go, when he gave protection to
someone he made sure that he was protected, he
was the soul of kindness, and his influence was
felt and never forgotten by those around him.

R V C Bodley - The Messenger the life of Mohammed

Mohammad had no blood lust for the sake of

blood lust. As a matter of fact, the infidel
captive had two alternatives. He could either
pay ransom and go home, or accept Islam. The
Qur’an states that there is no compulsion in
religion. If the alternative of Islam was selected,
the convert was immediately admitted to the
spiritual and temporal benefits of other
Moslems. This way of proceeding was, of
448
 course, in Mohammed’s ( ‫ﷺ‬) interests.
Nevertheless, except on one or two occasions,
he never wantonly revenged himself on his
defeated enemies.

Had he, however, made reprisals part of his

teachings, he would have been in keeping with
times, in keeping with the Christian ethics of the
period and much later.

When the Crusaders invaded the Holy Land in

1099, they left death and destruction wherever
they passed. Yet when Saladin drove the
Christians out, he took no revengeful measures.

Neither did the Moslems devastate the countries

they invaded, as did their fellow religious
warriors of other denominations. Wherever they
passed, something better sprang up than what
had been there before. Like a cloudburst they

‫ﷺ‬
fertilized what they destroyed. That the
renaissance took place was due to the
descendants of Mohammed’s ( ) original
followers keeping culture alive while Europe

‫ﷺ‬
wallowed in the darkness of the middle ages.

Mohammed ( ) found war expedient and

then profitable, but he was not one of those
Arab raiders to whom blood feuding was second
nature.

Arthur Gilman - The Saracens, from the earliest times to the

‫ﷺ‬
fall of Baghdad

Mohammed’s ( ) victory was in very truth

one of religion and not of politics; he rejected
449
 every token of personal homage, and declined
all regal authority; and when the haughty chiefs
of the Koreishites appeared before him he
asked:

“What can you expect at my hands?”

“Mercy, O generous brother”
“Be it so; ye are free !” He exclaimed.

John Bagot Glubb - The life and times of Mohammad (P 391)

The rapid conquests of Syria, Egypt and
Palestine have already been sketched in the
previous chapter. The most interesting aspect of
these conquests, however, is that they were not
followed by the compulsory conversion of the
conquered. The Messenger of God, as we have
already seen, had not advocated the compulsory
conversion of Jews or Christians. The Jews of
Medina had been killed or driven out because,
as cohesive tribes, they had opposed the
Prophet’s mission. In other words, their
opposition had been political rather than
religious. After their final destruction,
individual Jews had remained in Medina in
business. No pressure was brought to bear on
them to change their religion once they had
ceased to oppose the activities of the Apostle.

Karen Armstrong - Muhammad : A western attempt to

understand Islam (Translated from Urdu)

‫ﷺ‬
Here she talks about the freedom of religion
accorded to the minorities during the Prophet
( )’s period:

450
 “The Jews and the Christians had freedom to

‫ﷺ‬
follow and proselytise their religion in the
Islamic state, provided they do not indulge in
blasphemy of the Prophet ( ).

She says at another place:

religion founded by Mohammad ( ‫ﷺ‬

“Contrary to the western propaganda, the
) was not
the religion of sword. Islam contains the
meaning of peace and truce with other nations”

T. W. Arnold - The preaching of Islam (P 420)

It has been shown in the preceding pages that

the theory of the muslim faith enjoins toleration
and freedom of religious life for all those
followers of other faiths who pay tribute in
return for protection, and though the pages of
the Mohammedan history are stained with the
blood of many cruel persecutions, still, on the
whole, unbelievers have enjoyed under
Mohammedan rule a measure of toleration, the
like of which is not to be found in Europe until
quite modern times. Forcible conversion was
forbidden, in accordance with the precepts of
the Qur'an : — " Let there be no compulsion in
religion " (ii. 257). " Wilt thou compel men to
become believers ? No soul can believe but by
the permission of God " (x. 99, 100). The very
existence of so many Christian sects and
communities in countries that have been for
centuries under Muhammadan rule is an abiding
testimony to the toleration they have enjoyed,
and shows that the persecutions they have from
451
 time to time been called upon to endure at the
hands of bigots and fanatics, have been excited
by some special and local circumstances rather
than inspired by a settled principle of
intolerance.

Thomas Carlyle - Heroes and Hero Worship (P - 87)

Much has been said of Mahomet's propagating

his Religion by the sword. It is no doubt far
nobler what we have to boast of the Christian
Religion, that it propagated itself peaceably in
the way of preaching and conviction. Yet
withal, if we take this for an argument of the
truth or falsehood of a religion, there is a radical
mistake in it. The sword indeed: but where will
you get your sword I Every new opinion, at its
starting, is precisely in a minority of one. In one
man's head alone, there it dwells as yet. One
man alone of the whole world believes it; there
is one man against all men. That he take
a sword, and try to propagate with that, will do
little for him.

He also said: (Note: Translated from urdu)

“This great man from the Arabian desert whom

the world knows as “Mohammad” had a pure
soul, clean heart, high vision and sacred
thoughts, whom the God appointed to propagate
truth. His word is the word of God.”

George Bernard Shaw

George Bernard Shaw admired the fact that Islam is not a

frozen religion but a living and dynamic religion that has the

452
potential to adapt to the changing times, therefore has a great
future in Europe. He says:

“If any religion had the chance of ruling over

England, nay Europe within the next hundred
years, it could be Islam.

I have always held the religion of Mohammad in

high estimation because of its wonderful
vitality.

It is the only religion which appears to me to

possess that assimilating capacity to the
changing phase of existence which can make
itself appeal to every age.

I have prophesied about the faith of Mohammad

that it would be acceptable to the Europe of
tomorrow as it is beginning to be acceptable to
the Europe of today.” (Book: The Genuine
Islam)

Western thinker Lord Headley (A western awakening to

Islam)

Sometimes victorious, sometimes defeated,

every incident created an appropriate occasion
for the noble Prophet to manifest different
phases of his grand character. One has simply to
digest and codify them and the world will find
in them laws and rules of war more humane and
appropriate than could ever be imagined by the
promoters of the Hague Conference. Never a
sword was drawn but as a last resort to defend
human life. Islam may be slandered for the use
of the sword in propagating religion , but even
453
 its most hostile critics have absolutely failed to
lay their finger even on one instance where war
resulted in individual or tribal conversion to
Islam.

Sir Charles Edward Archibald Hamilton (Muhammad the

Prophet of Islam by Ramakrishna Rao)
Sir Charles Edward Archibald Hamilton says:
“Islam teaches the inherent sinlessness of man.
It teaches that man and woman have come from
the same essence, possess the same soul, and
have been equipped with equal capabilities for
intellectual, spiritual and moral attainments.”
The Arabs had a very strong tradition that he
alone can inherit who can smite with the spear
and can wield the sword. But Islam came as the
defender of the weaker sex and entitled women
to share in the inheritance of their parents. It
gave women, centuries ago, the right of owning
property. Yet it was only 12 centuries later, in
1881, that England, supposed to be the cradle of
democracy, adopted this institution of Islam,
and an Act was passed called ”The Married
Women‘s Act”. But centuries earlier, the
Prophet of Islam had proclaimed that ”Women
are the twin halves of men. The rights of women
are sacred”. ”See that women are maintained in
the rights granted to them”

‫ﷺ‬
Encyclopedia Britannica

“Prophet Mohammad ( ) was the most

successful of all the Prophets and religions
guides.”

454
This was neither an accidental success, norundeserved reward.
It was a recognition of the fact that he was known among his
contemporaries as a sincere and truthful man, and that he was a
praiseworthy person with all good qualities.

His personality was the combination of Caesar and Pope; he

was the Pope, but without the power of the Pope; he was

‫ﷺ‬
Caesar, but without the military power of Caesar. He had no
regular army, no sources of revenue, no security and no
palaces. Only Mohammad ( ) can claim that only his rule
was on the strength of spirituality because the motivation to
rule was above any material gain. He was indifferent to
material appearances. His simplicity in his personal life was
reflected in his public life.

He was the uncrowned king of Arabia after the conquest of

Makkah, more than ten thousand square miles of land being
under his control. Even then he used to tie his shoelaces, mend
his clothes, milk his sheep with his own hands, do his
household chores. The city of Madinah had become prosperous
in his last days, the people had become wealthy, but even in
times of such prosperity the emperor of Arabia would go for
days without a proper meal, all he would take were a few dates
and water. His household spent several consecutive nights
without eating dinner. He had no comfortable bed to sleep on,
he slept on a mat made of date palms. He spent his nights in
prayer, asking his Lord for strength to perform his duties. It is
said that he sounded like a boiling pot because he cried
excessively during his prayer. At the time of his demise, there
were only a few coins in his possession, some of which were
used to pay his debts and the rest were distributed as alms. The
clothes he wore at this time were full of patches. The house
from which the world received its light of guidance was in
darkness because there was no oil to burn.

455
Conditions changed, but that did not change the Prophet (
whether in victory or defeat, whether he ruled or reigned,
‫ﷺ‬ )

whether he was poor or rich, he was the same. Just like the law
and the provision of Allah, his prophets also do not change
their character.

456
‫اقرنیئرکام! اسلنیچںیمفلتخمونفنرپاردو‪،‬رعیب‪،‬افریس‪،‬دنہیاورارگنزییزابن‬
‫ںیم اتکوبں اک اکی میظع ذریخہ دایتسب ےہ‪،‬آپاناتکوبںےسوخد یھب اافتسدہ‬
‫رکںی اور دصہق اجرہی یک تین ےساےنپاابحبوکیھب رئیشرکںی۔‬
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‫ِ‬ ‫‪‬‬
‫‪ -13‬رفسانےم‬ ‫‪ -7‬ابطخت‬ ‫رقآاینت‬
‫‪ -1‬ث‬
‫‪ -14‬اغلت‬ ‫‪ -8‬اترخی‬ ‫‪ -2‬ی ی‬
‫دحیات‬
‫‪ -15‬بط‬ ‫‪ -9‬ادب‬ ‫‪ -3‬ایہقفت‬
‫‪ -16‬درایست‬ ‫‪ -10‬اضمنیمواقمالت‬ ‫‪ -4‬اقعدئورفق‬
‫‪ -17‬صصقووااعقت‬ ‫‪ -11‬رتتیبواالصح‬ ‫‪ -5‬ریستوبنیﷺ‬

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‫‪ S.Mauvi‬‬