Muhammad (s.a.a.w.) was the most far removed among his people from the love of money or wealth. He encouraged his followers to be industrious, make an honest living and discouraged them from seeking charity. He did not condemn wealth and the wealthy, however, he feared for his followers and encouraged them to not allow it to corrupt them or obsess them.
Muhammad (pbuh) himself could have been the most wealthy man in the history of Arabia, however, he preferred to live simply and use his wealth in that which pleased God. As the leader of the Islamic nation, he received great wealth, however, he hated for this wealth to remain in his home for more than a day without having distributed it in charity. At times he would distribute tens or hundreds of thousands of "dinars" at a time as soon as he received them. He lived according to his sayings:
"O my Lord, indeed, true life is only the afterlife" and "What have I to do with this life? The similitude of me and this life is as a traveler who stopped to take shelter in the shade of a tree and then arose and left it"
Urwah narrated that Aisha (the wife of Muhammad, pbuh) said to me,
"O my nephew! We used to see the crescent, and then the crescent, and then the crescent, in this way we saw three crescents in two months and no fire (for cooking) used to be lit in the houses of Allah's Messenger (pbuh). I said, "O my aunt! Then what use to sustain you?" Aisha said, "[These two]: dates and water." (Narrated by Al-Bukhari)
Abu Tharr narrated that Allah's Messenger (pbuh) said,
"If I had gold equal to the mountain of Uhud, it would not please me that any of it should remain with me after three nights (i.e. I would spend all of it in Allah's cause) except what I would keep for repaying debts." (Narrated by Al-Bukhari)
Jabir ibn Abdullah narrated:
"The messenger of Allah was never asked for something and then he said 'no' (he never refused a request)" (Narrated by Al-Bukhari)
Al-Adab al-Mufrad Al-Bukhari
by Imam Bukhari
Translated by: Ustadha Aisha Bewley
1. Honouring Parents: The Words of Allah Almighty: "We have instructed man to honour his parents." (29:8)
1. Abu 'Amr ash-Shaybani said, "The owner of this house (and he pointed at the house of 'Abdullah ibn Mas'ud) said, "I asked the Prophet, may Allah bless him and grant him peace, which action Allah loves best. He replied, 'Prayer at its proper time.' 'Then what?' I asked. He said, 'Then kindness to parents." I asked, 'Then what?' He replied, 'Then jihad in the Way of Allah.'" He added, "He told me about these things. If I had asked him to tell me more, he would have told me more."
2. 'Abdullah ibn 'Umar said, "The pleasure of the Lord lies in the pleasure of the parent. The anger of the Lord lies in the anger of the parent."
2. Dutifulness to One's Mother
3. Bahz ibn Hakim's grandfather said, "I asked, 'Messenger of Allah, to whom should I be dutiful?' 'Your mother,' he replied. I asked, 'Then whom?' 'Your mother,' he replied. I asked, 'Then whom?' 'Your mother,' he replied. I asked, 'Then whom?' 'Your mother,' he replied. I asked, 'Then to whom should I be dutiful?' 'Your father,' he replied, 'and then the next closest relative and then the next.'"
4. 'Ata' ibn Yasar said that a man came to Ibn 'Abbas and said, "I asked a woman to marry me and she refused to marry me. Another man asked her and she agreed to marry him. I became jealous and killed her. Is there any way for me to repent?" He asked, "Is your mother alive?" "No," he replied. He said, "repent to Allah Almighty and try to draw near Him as much as you can."
'Ata' said, "I went to Ibn 'Abbas and asked him, 'Why did you ask him whether his mother was alive?' He replied, 'I do not know of any action better for bringing a person near to Allah than dutifulness to his mother.'"
3. Dutifulness to One's Father
5. Abu Hurayra said, "The Prophet was asked, 'Messenger of Allah, to whom should I be dutiful?' 'Your mother,' he replied. He was asked, 'Then whom?' 'Your mother,' he replied. He was asked, 'Then whom?' 'Your mother,' he replied. He was asked, 'Then whom?' 'Your mother,' he replied. He was asked, 'Then whom?' He replied, 'Your father.'"
6. Abu Hurayra reported: "A man came to the Prophet of Allah, may Allah bless him and grant him peace, and asked, 'What do you command me to do?' He replied, 'Be dutiful towards your mother.' Then he asked him the same question again and he replied, 'Be dutiful towards your mother.' He repeated it yet again and the Prophet replied, 'Be dutiful towards your mother.' He repeated the question a fourth time and the reply was, 'Be dutiful towards your mother.' Then he put the question a fifth time and the Prophet said, 'Be dutiful towards your father.'"
4. Dutifulness to Parents, even if they are unjust
7. Ibn 'Abbas said, "If any Muslim obeys Allah regarding his parents, Allah will open two gates of the Garden for him. If there is only one parent, then one gate will be opened. If one of them is angry, then Allah will not be pleased with him until that parent is pleased with him." He was asked, "Even if they wrong him?" "Even if they wrong him" he replied.
5. Gentle words to Parents
8. Taysala ibn Mayyas said, "I was with the Najadites [Kharijites] when I committed wrong actions which I supposed were major wrong actions. I mentioned that to Ibn 'Umar. He inquired, 'What are they?" I replied, 'Such-and-such.' He stated, 'These are not major wrong actions. There are nine major wrong actions. They are: associating others with Allah, killing someone, desertion from the army when it is advancing, slandering a chaste woman, usury, consuming an orphan's property, heresy in the mosque, scoffing, and causing one's parents to weep through disobedience.' Ibn 'Umar then said to me, 'Do you wish to separate yourself from the Fire? 'By Allah, yes!' I replied. He asked, 'Are your parents still alive?' I replied, 'My mother is.' He said, 'By Allah, if you speak gently to her and feed her, then you will enter the Garden as long as you avoid the major wrong actions.'"
9. Hisham ibn 'Urwa related this ayat from his father, "Take them under your wing, out of mercy, with due humility." (17:24)
6. Repaying Parents
10. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "A child cannot repay his father unless he finds him as a slave and the buys him and sets him free."
11. Sa'id ibn Abi Burda said, "I heard my father sat that Ibn 'Umar saw a Yamani man going around the House while carrying his mother on his back, saying, 'I am your humble camel. If her mount is frightened, I am not frightened.' Then he asked, 'Ibn 'Umar? Do you think that I have repaid her?' He replied, 'No, not even for a single groan.'
"Ibn 'Umar did tawaf and came to the Maqam and prayed two rak'ats. He said, 'Ibn Abi Musa, every two rak'ats make up for everything that has happened between them.'"
12. Marwan used to make Abu Hurayra his agent and he used to be located in Dhu'l-Hulayfa. His mother was in one house and he was in another. When he wanted to go out, he would stop at her door and say, "Peace be upon you, mother, and the mercy of Allah and His blessing." She would reply, "And peace be upon you, my son, and the mercy of Allah and His blessing." Then he said, "May Allah have mercy on you as you raised me when I was a child." She answered, "May Allah have mercy on you as you were dutiful to me when I was old." Whenever he wanted to go inside, he would do something similar.
13. 'Abdullah ibn 'Amr said, "A man came to the Prophet, may Allah bless him and grant him peace, and made a pledge to him that he would do hijra. He left his parents who were in tears. The Prophet said, 'Go back to them and make them laugh as you made them weep.'"
14. Abu Hazim reported that Abu Murra, the mawla of Umm Hani' bint Abi Talib had told him that he rode with Abu Hurayra to his land in al-'Aqiq. When he entered his land, he shouted out in his loudest voice, "Peace be upon you, mother, and the mercy of Allah and His blessing!" She replied, "And peace be upon you and the mercy of Allah and His blessing." He said, "May Allah have mercy on you as you raised me when I was a child." She replied, "My son, may Allah repay you well and be pleased with you as you were dutiful towards me when I was old."
7. Disobedience to Parents
15. Abu Bakra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Shall I tell you which is the worst of the major wrong actions?" "Yes, Messenger of Allah," they replied. He said, "Associating something else with Allah and disobeying parents." he had been reclining, but then he said up and said, "And false witness." Abu Bakr said, "He continued to repeat it until I said, 'Is he never going to stop?'"
16. Warrad, the scribe of al-Mughira ibn Shu'ba, said, "Mu'awiya wrote to al-Mughira, saying, 'Write down for me what you heard the Messenger of Allah, may Allah bless him and grant him peace, say.'" Warrad said, "He dictated to me and I wrote out, 'I heard him forbid asking too many questions, wasting money and chit-chat.'"
8. "Allah curses whoever curses his parents"
17. Abu't-Tufayl said, "'Ali was asked, 'Did the Prophet, may Allah bless him and grant him peace, give you something special which he did not give to anyone else?' He replied, 'The Messenger of Allah, may Allah bless him and grant him peace, did not give me anything special which he did not give to everyone else except for what I have in my sword scabbard.' He brought out a piece of paper. Written on that paper was: 'Allah curses anyone who sacrifices an animal to something other than Allah. Allah curses anyone who steals a milestone. Allah curses anyone who curses his parents. Allah curses anyone who gives shelter to an innovator.'"
9. Being Dutiful to Parents as long as that does not entail disobedience to Allah
18. Abu'd-Darda' said, "The Messenger of Allah, may Allah bless him and grant him peace, recommended nine things to me: 'Do not associate anything with Allah, even if you are cut to pieces or burned. Do not abandon a prescribed prayer deliberately. Anyone who abandons it will forfeit Allah's protection. Do not drink wine - it is the key to every evil. Obey your parents. If they command you to abandon your worldly possessions, then leave them for them. Do not contend with those in power, even if you think that you are in the right. Do not run away from the army when it is advances, even if you are killed while your companions run away. Spend on your wife out of your means. Do not raise a stick against your wife. Cause your family to fear Allah, the Almighty and Exalted.'"
19. 'Abdullah ibn 'Amr said, "A man came to the Prophet, may Allah bless him and grant him peace, and said, 'I have come to make you a pledge that will do hijra although I have left my parents in tears." The Prophet said, 'Go back to them and make them laugh as you made them cry.'"
20. 'Abdullah ibn 'Amr said, "A man came to the Prophet, may Allah bless him and grant him peace, wanting to do jihad. The Prophet asked, 'Are your parents alive?' 'Yes,' he replied. he said, 'Then exert yourself on their behalf.'"
10. The One who Fails his Parents will not enter the Garden
21. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "Disgrace! Disgrace! Disgrace!" They said, "Messenger of Allah, who?" He said, "The one who fails his parents or one of them when they are old will enter the Fire."
11. Allah prolongs the life of someone who is dutiful towards his parents
22. Mu'adh said, "Bliss belongs to someone who is dutiful towards his parents. Allah Almighty will prolong his life."
12. One does not ask forgiveness for his father if he is an idolater
23. Ibn 'Abbas mentioned the words of the Almighty, "When one or both of them reach old age with you, do not say 'Ugh!' to them out of irritation and do not be harsh with them but speak to them with gentleness and generosity. Take them under your wing, out of mercy, with due humility and say: 'Lord, show mercy to them as they did in looking after me when I was small." (17:23-24) He said, "This was abrogated in Surat at-Tawba: 'It is not right for the Prophet and those who have iman to ask forgiveness for the mushrikun even if they are close relatives after it has become clear to them that they are the Companions of the Blazing Fire.' (9:113)"
13. Dutifulness towards a parent who is an idolater
24. Sa'id ibn Abi Waqqas said: "Four ayats were revealed about me. The first was when my mother swore she would neither eat nor drink until I left Muhammad, may Allah bless him and grant him peace. Allah Almighty revealed, 'But if they try to make you associate something with Me about which you have no knowledge, do not obey them. Keep company with them correctly and courteously in this worldÉ' (31:15) The second was when I took a sword that I admired and said, 'Messenger of Allah, give me this!' Then the ayat was revealed: 'They will ask you about booty.' (8:1) The third was when I was ill and the Messenger of Allah, may Allah bless him and grant him peace, came to me and I said, 'Messenger of Allah, I want to divide my property. Can I will away a half?' He said, 'No.' 'A third?' I asked. He was silent and so after that it was allowed to will away a third. The fourth was when I had been drinking wine with some of the Ansar. One of them hit my nose with the jawbone of a camel. I went to the Prophet, may Allah bless him and grant him peace, and Allah Almighty revealed the prohibition of wine."
25. Asma' bint Abi Bakr said, "In the time of the Prophet, may Allah bless him and grant him peace, my mother came to me hoping (I would be dutiful). I asked the Prophet, may Allah bless him and grant him peace, 'Do I have to treat her well?' 'Yes,' he replied."
Ibn 'Uyayna said, "Then Allah revealed about her, 'Allah does not forbid you from being good to those who have not fought you in the deen.' (60:8)"
26. Ibn 'Umar said, "'Umar saw a silk robe for sale. He said, 'Messenger of Allah, would you buy this robe and wear it on Jumu'a and when delegations visit you?' He replied, 'Only a person who has no portion in the Next World could wear this.' Then the Messenger of Allah, may Allah bless him and grant him peace, was given some robes made of the same material. He sent one of the robes to 'Umar. 'Umar exclaimed, 'How can I wear it when you said what you said about it?' The Prophet replied, 'I did not give it to you so that you could wear it. You can sell it or give it to someone.' 'Umar sent it to a brother of his in Makka who had not yet become Muslim."
14. A person should not revile his parents
27. 'Abdullah ibn 'Amr said that the Prophet, may Allah bless him and grant him peace, said, "Reviling one's parents is one of the great wrong actions." They asked, "How could he revile them?" He said, "He reviles a man who then in turn reviles his mother and father."
28. 'Abdullah ibn 'Amr said, "A man's reviling his father is one of the major wrong actions in the sight of Allah Almighty."
15. The punishment for disobeying parents
29. Abu Bakra reported that the Prophet, may Allah bless him and grant him peace, said, "There is no wrong action more likely to bring punishment in this world in addition to what is stored up in the Next World than oppression and severing ties of kinship."
30. 'Imran ibn Husayn said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'What do you say about fornication, drinking wine and theft?' 'Allah and His Messenger know best,' we replied. He stated, 'They are acts of outrage and there is punishment for them, but shall I tell you which is the greatest of the great wrong actions? Associating with Allah Almighty and disobeying parents.' He had been reclining, but then he sat up and said, 'and lying.'"
16. Making Parents weep
31. Ibn 'Umar said, "Making parents weep is part of disobedience and one of the major wrong actions."
17. The Supplication of Parents
32. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "Three supplications are answered without a doubt: the supplication of someone who is oppressed, the supplication of someone on a journey, and the supplication of parents for their children."
33. Abu Hurayra reported that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, "No human child has ever spoken in the cradle except for 'Isa ibn Maryam, may Allah bless him and grant him peace, and the companion of Jurayj." Abu Hurayra asked, "Prophet of Allah, who was the companion of Jurayj?" The Prophet replied, "Jurayj was a monk who lived in a hermitage. There was a cowherd who used to come to the foot of his hermitage and a woman from the village used to come to the cowherd.
"One day his mother came while he was praying and called out, 'Jurayj!' He asked himself, 'My mother or my prayer?' He concluded that he should prefer the prayer. She shouted to him a second time and he again asked himself, 'My mother or my prayer?' He thought that he should prefer the prayer. She shouted a third time and yet again he asked himself, 'My mother or my prayer?' He again concluded that he should prefer the prayer. When he did not answer her, she said, 'Jurayj, may Allah not let you die until you have looked at the faces of the beautiful women.' Then she left.
"Then the village woman was brought before the king after she had given birth to a child. He asked, 'Whose is it?' 'Jurayj's,' she replied. He asked, 'The man in the hermitage?' 'Yes,' she answered. He ordered, 'Destroy his hermitage and bring him to me.' They hacked at his hermitage with axes until it collapsed. They bound his hand to his neck with a rope and took him along to the king. When he passed by the beautiful women, he saw them and smiled. They were looking at him along with the people.
"The king asked, 'Do you know what this woman claims?' 'What does she claim?' he asked. He replied, 'She claims that you are the father of her child.' He asked her, 'Where is the child?' They replied, 'It is in her room.' He went to the child and said, 'Who is your father?' 'The cowherd,' he replied. The king said, 'Shall we build your hermitage out of gold?' 'No,' he replied. He asked, 'Of silver?' 'No,' he replied. The king asked, 'What shall we build it with?' He said, 'Put it back the way you found it.' Then the king asked, 'What made you smile.' 'Something I recognised,' he replied, 'The supplication of my mother overtook me.' Then he told him about it."
18. Offering Islam to a Christian mother
34. Abu Hurayra said, "Neither Jew nor Christian has heard me and then not loved me. I wanted my mother to become Muslim, but she refused. I told her about it and she still refused. I went to the Prophet, may Allah bless him and grant him peace, and said, 'Pray to Allah for me.' He did so and I went to her. She was inside the door of the house and said, 'Abu Hurayra, I have become Muslim.' I told the Prophet, may Allah bless him and grant him peace, and I asked, 'Make supplication to Allah for me and my mother.' He said, 'O Allah, make people love Abu Hurayra and his mother.'"
19. Dutifulness towards Parents after their Death
35. Abu Usayd said, "We were with the Messenger of Allah, may Allah bless him and grant him peace, when a man asked, 'Messenger of Allah, is there any act of dutifulness which I can do for my parents after their death?' He replied, 'Yes. There are four things: Supplication for them, asking forgiveness for them, fulfilling their pledges, and being generous to friends of theirs. You only have ties of kinship through your parents."
36. Abu Hurayra said, "The dead person can be raised a degree after his death. He said, 'My Lord, how is this?' He was told, 'Your child can ask for forgiveness for you.'"
37. Ibn Sirin said, "We were with Abu Hurayra one night and he said, 'O Allah, forgive Abu Hurayra and his mother and whoever asks for forgiveness for both of them.'" Muhammad said, "We used to ask for forgiveness for them so that we would be included in Abu Hurayra's supplication."
38. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "When a person dies, all action is cut off for him with the exception of three things: sadaqa which continues, knowledge which benefits, or a righteous child who makes supplication for him."
39. Ibn 'Abbas reported that a man said, "Messenger of Allah, my mother died without a will. Will it help her if I give sadaqa on her behalf?" "Yes," he replied.
20. The Dutifulness of someone who maintains what his father loved
40. 'Abdullah ibn Dinar reported that Ibn 'Umar passed by a bedouin during a journey. The bedouin's father had been a friend of 'Umar's. The bedouin said, "Am I not the son of so-and-so?" He said, "Yes, indeed." Ibn 'Umar ordered that he be given a donkey which was following him. He also took off his turban and gave it to him, One of the men with him said, "Wouldn't two dirhams be enough for him?" He replied, "The Prophet, may Allah bless him and grant him peace, said, 'Maintain what your father loved. Do not cut it off so that Allah puts out your light."
41. Ibn 'Umar reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "The strongest form of dutifulness is when a man maintains relations with the people his father loved."
21. Do not cut off someone with whom your father maintained ties
42. Sa'd ibn 'Ubada az-Zurqi reported that his father said, "I was sitting in the mosque in Madina with 'Amr ibn 'Uthman when 'Abdullah ibn Salam walked by, leaning on his nephew. 'Amr left the assembly and showed his concern for him." Then Ibn Salam returned to them and said, "Do what you like, 'Amr ibn 'Uthman," (and he said it two or three times) By the One who sent Muhammad, may Allah bless him and grant him peace, with the Truth, it is in the Book of Allah Almighty (and he said it twice), 'Do not cut off those your father has joined so that that extinguishes your light.'"
22. Love is inherited
43. Abu Bakr ibn Hazm reported that one of the Companions of the Prophet, may Allah bless him and grant him peace, said, "It is enough that I tell you that the Messenger of Allah, may Allah bless him and grant him peace, said, 'Love is inherited.'"
23. A man should not call his father by his name nor sit down before him nor walk in front of him
44. Abu Hurayra saw two men and said to one of them, "Who is this man in relation to you?" He is my father," he replied. He said, "Do not call him by his own name nor walk in front of him nor sit down before him."
24. Can a man call his father by his kunya?
45. Shahr ibn Hawshab said, "We went out with Ibn 'Umar and Salim said to him, 'Peace, Abu 'Abdu'r-Rahman.'"
46. 'Abdullah ibn Dinar said reported that Ibn 'Umar said, "But Abu Hafs 'Umar decided..."
An Ideal Personality
by Hadhrat Imam Ghazali (RA)
Prophet's Moral Teachings
Islam had come to illuminate the lives of the people with the light of virtue and good manners, to create in them brightness of character, and to fill their laps with the pearls of good conduct. It made the stages that came in the process of achieving this great objective as an important part of the prophet hood. Similarly it declared all attempts to create disruption in these stages as an expulsion from the religion and equivalent tothrowing away the yoke of faith from one's neck.
The position of morality is not like that of the means of pleasures and luxuries, from which indifference may be possible. But morality is the name of the principles of life which the religion must adopt and must care for the respect of its standard-bearers.
Islam has enumerated all these virtues and principles and has encouraged its followers to make them parts of their lives, one after another.
If we collect all the sayings of the holy Prophet about the importance of good moral character, then a voluminous book will be prepared, about which many of the great reformers will be ignorant.
Before we enumerate these virtues and state their details, it will be proper if we quote some examples of how strongly and emphatically Islam has called upon the people to adopt good moral character.
Usama bin Shareek says: "We were sitting in the presence of the Messenger of Allah so quietly as if birds were perched on our heads. Nobody had the courage to open his mouth. In the meanwhile some people came and asked: "Amongst the slaves of God who is the dearest to Him." The Prophet replied: "One who has the best moral character." (Ibn Haban)
Another tradition has it: "They asked what is the best thing given to man ?" He replied: "Best moral character." (Tirmizi)
The Prophet was asked: "Which Muslim has the perfect faith ?" He answered: "He who has the best moral character." (Tibrani)
Abdullah bin' Amar has reported: "I have heard the Prophet as saying: 'Should I not tell you who amongst you is the most likeable person to me 1 And who will be the nearest to me on the Day of the Judgment 1' He repeated this question twice or thrice. The people requested him to tell them about such a person. He said 'He who amongst you has the best moral character.'"(Ahmed)
In another hadith, he has said: "On the Day of the Judgement there will be nothing weightier in the balance of a momin than the goodness of character.
Allah dislikes an obscene and a rude talker and the bearer of a good moral character reaches to the level of the observer of the prayer and fasting, on account of his character." (Imam Ahmed)
There would be nothing surprising if such teachings were to come from a philosopher who was busy in his campaign of moral-reform. But the great surprise is that these teachings come from a man who strived for establishing a great new faith, when all other religions turn their attention first only towards the performance of worship and such other religious rites.
The last Prophet gave a call for the performance of various Corms of worship and for the establishment of such a government that was involved in a long-drawn war with its large number of enemies. Inspite of the expansion of his religion and the immense increase in the various tasks of his followers, the Prophet informs them of the fact that on the Day of the Judgment there will be nothing weightier in their balance than their good moral character, then definitely this reality is not hidden from him that in Islam the value of morality is very high.
The fact is that if the religion is the name of good conduct between man and man, then on the other hand in its spiritual sense it is also the name of the best relationship between man and his God, and in both these aspects there is the same reality.
There are many religions which give this glad tiding that you may embrace any belief, your sins will be washed away and offering fixed prayers of any religion will cancel your mistakes.
But Islam does not believe in this. According to it, these benefits will be available only when the axis and centre of belief is a conscious step towards virtue and payment of the compulsory dues, and when the proposed worship can become the real source of washing away the sins and generating the real perfection. In other words evil can be removed by those virtues which man makes his own and by which he is able to reach high and lofty standards.
The holy Prophet has very forcefully emphasised these valuable principles so that the Ummah may understand it very clearly that the value of morality may not go down in its eyes and the importance of mere forms and shapes may not increase.
Hazrat Anas has reported: "Allah's Messenger has said: 'A slave achieves, by means of the goodness of his character, great position and high honour in the Hereafter, though he may be weak in matters of worship; but on account of his wickedness of character he is thrown in the lowest recesses of the Hell." (Tibrani).
Hazrat Ayesha narrates: "I have heard the Prophet as saying: 'Momin, by goodness of his character, achieves the high position of the one who observes fast and offers prayers." ( Abu Dawood).
Ibn Umar is reported to have narrated: "I have heard the Prophet as saying: 'A Muslim who observes moderation in matter of worship, on account of the goodness of his character and decency achieves the position of that man who observes fast and recites Allah's verses during prayers in the night." (Ahmed)
Abu Huraira has quoted the Prophet as saying: "A Momin's nobility is his religiousness, his tolerance is his intelligence, and his lineage is his goodness of character." (Hakim)
Abu Zar has narrated: "Successful is the man who had purified his heart for faith, kept his heart on the right lines, his tongue was truthful, his self was content, and his nature was on the right path."(Ibn Haban)
The Prophet's Excellent Example
Mere teachings and commands of Do's and Don'ts do not form the foundation of good moral character in a society, because only these things are not sufficient for developing these good qualities in the human nature; a teacher may merely order to do such and such things and not to do such and such things, and the society becomes a moralist society. The teachings of good conduct which is fruitful requires long training and constant watchfulness.
The training cannot be on the right lines if the example before the society is not such that commands full confidence, because a person having a bad moral character cannot leave a good impression on his surroundings.
The best training can be expected only from such a man whose personality, by the force of its morality, would create a scene of admiration in the beholders. They would sing praises of his nobility and feel the irresistible urge to benefit from the example of his life. The world would spontaneously feell the urge to follow his footsteps.
For nourishing and developing more and more excellent good character among his followers it is necessary that the leader must possess higher and nobler character and attributes than his followers.
The holy Prophet himself was the best example of the good moral character, to emulate which he was giving a call to his followers. Before advising them to adopt a moral life by giving sermons and counsels, he was sowing the seeds of morality among his followers by actually living that kind of life.
Abdullah Ibn Amar says: "The Messenger of Allah (p. b. u. h.) was neither ill-mannered nor rude. He used to say that the better people among you are those who are best in their moral character." (Bukhari)
Anas says: "I served the holy Prophet for ten years. He never said 'Uf (expressing dissatisfaction), nor did he ever ask me why I did this or did not do that(Muslim)
It is also reported by him: "My mother used to hold the Prophet's hand and used to take him wherever she wanted. If any person used to come before him and shake his hand, the Prophet never used to draw away his hand from the other person's hands till the latter drew away his hands, and he never used to turn away his face from that person till the latter himself turned away his face. And in the meetings he was never seen squatting in such a way that his knees were protruding further than his fellow-squatters." (Tirmizi)
Hazrat Ayesha says: " If there were two alternatives, the holy Prophet used to adopt the easiest alternative, provided there was no sin in it. If that work were sinful, then he used to run away farthest from it. The prophet did not take any personal revenge from any body. Yes, if Allah's command were to be disobeyed, then his wrath was to be stirred. Allah's Messenger did not beat anybody with his own hands, neither his wife nor a servant. Yes, he used to fight in the wars in the cause of Allah." (Muslim)
Anas has narrated: "I was walking with the Prophet. He had wrapped a thick chadar round his body. One Arab pulled the chadar so forcefully that a part of his shoulder could be seen by me, and I was perturbed by this forceful pulling of the chadar. The Arab then said: '0 Muhammed! Give me some of my share from the property which Allah has given you.' The Prophet turned towards him and laughed, and gave orders for a donation being given to him." (Bukhari)
Hazrat Ayesha has reported that Allah's Messenger has said: "Allah is soft-hearted. He likes soft heartedness. And the reward which He gives for soft-heartedness does not give for hardness, nay, such a reward He does not give for any thing." (Muslim)
In another tradition it is stated: "Softness in whichever thing it may be, will make that thing beautiful. And from whichever thing softness is taken out, it will become ugly." Jarir narrates that the Prophet has said: "The reward which Allah gives for soft-heartedness He does not give it for folly; and when Allah makes any slave His favourite, He gives him softness. Those families that are devoid of softness become deprived of every virtue." (Tibrani)
Abdullah bin Harith has reported that he did not see anybody smiling more than the Messenger of Allah. (Tirmizi)
Hazrat Ayesha was asked what did Prophet do at home? She replied:" He used to be in the service of his home people; and when the time of prayer came he used to perform ablutions and go out for prayer." (Muslim)
Anas has narrated: "Allah's Messenger had the best manners of all the persons. I had an adopted brother, whose name was Abu Umair. He had a sick sparrow, who was called 'Nagheer'. Allah's Messenger used to be playful with him and ask him : '0 Abu Umair! what has happened to your Nagheer'. " (Bukhari)
Of the habits and traits of the Prophet one trait was very well known that he was extremely philanthropic. He was never miserly in anything. He was very brave and courageous. He never turned away from Truth. He was justice, loving. In his own decision he never committed any excesses or injustice. In his whole life he was truthful and an honest trustee.
The same Quran, the same Criterion, the same Yasin, the same Taha
Allah has commanded all the Muslims to follow the excellent habits and the best traits of the Prophet and to take guidance from the holy life of the holy Messenger.
"Surely there is in the person of Allah's .messenger an excellent example for you-for every person who has hope in Allah and the Hereafter and remember, Allah, reciting His name many times." (Ahzab: 21) Qazi A'yaz says that the Prophet was the most excellent-mannered, most philanthropic and the bravest of all. One night cause). They saw that the Prophet was coming from that direction. He had rushed before all others to find out what was the trouble. He was riding the horse of Abu Talha, without a saddle, and a sword was hanging from his neck, and he was comforting the people not to be afraid saying there was nothing to worry.
Hazrat Ali says that in the battles when fighting started, we used to worry much about the Prophet, because nobody was nearer to the enemy in the fighting than the Prophet.
Jabir bin Abdullah says that whenever anything was requested of him, he never said: No.
Hazrat Khadija had told him when he was first blessed with the Divine Revelation: "You carry the loads of the weak people, you earn for the poor, and help a person if any trouble comes to him in following the Truth."
Once he received seventy thousand dirhams. They were placed before him on the mat. He distributed them standing. He did not refuse a single beggar till he finished the entire amount.
A man approached him and requested for something. He said: "At present I do not have anything, buy something in my name, and when we will get some money we will pay for it."
Hazrat Umar stated: "Allah has not made it compulsory for you to do a thing on which you have no power or control." This saddened the Prophet.
One Ansari said: "O Messenger of Allah! Spend and be not afraid of the straitened circumstances imposed by Allah."
The Prophet smiled and his face shone resplendently. He said: "I have been commanded to do this only."
The holy Prophet used to love his companions. He did not hate them. He respected every respectable man from any other nation, and he used to appoint him as a responsible officer over them. He used to be in search of his companions and gave them their shares. No companion thought that any other person was more respectable in the Prophet's eye than the companion himself.
Any person who adopted his companionship or anybody who came to him for his need, he used to advise him to be patient, till he was satisfied. If anybody asked anything from him, he gave it to him or else talked to him so lovingly that he came back satisfied. The river of his kindness was flowing for every body. For his companions he was a guardian, and in matters of Truth all were equal in his eyes.
He was good-looking, decent, humble and soft hearted. He was not a narrow-minded and a hard person. Quarrelling was not his habit. He never spoke obscene words. To condemn others or to praise some one excessively was beyond the pale of his character. He expressed indifference towards unnecessary things, but he was never given to pessimism.
Hazrat Ayesha says that there was none who possessed a better moral character than the Prophet. Whenever his friends or his home people called him, he readily responded.
Jarir bin Abdullah says: "Since the time I became a Muslim, the Prophet did not prevent me from entering (the house); whenever he looked at me, he smiled."
He used to exchange repartees with his companions, mix up with them freely, and tried to be nearer to them. He played with their children and took them in his lap.
Invitation from free men, male or female slaves, or poor persons were acceptable to him. He visited the ailing and invalid persons in the far-flung areas of Medina. He accepted the excuses of the really helpless people.
Anas says that if any person who whispered anything into his ears, he never removed his ear from his mouth unless the whisperer himself withdrew his mouth. Whenever anybody held his hand, he never tried to withdraw his hand unless the other man withdrew his. He always used to be the first to salute anyone who met him or to be first to shake hands with his companions. He never stretched his legs in the midst of his companions so that they may not be inconvenienced.
Whoever came to him was duly respected by him. Many times he used to spread his cloth for the visitor, and used to place the cushion which was in his use behind the visitor's back. If the visitor were reluctant to lit on the cloth, he used to insist.
He gave new family names to his companions. In their honour, he used to call them by beautiful names. He never used to interrupt anybody's talk till the speaker either stopped or stood up.
Anas narrates that if anybody brought a present to the Prophet he used to ask him to take it to a particular house Hazrat Ayesha says: "I was not jealous of any woman, nor did I feel any ill will towards Khadija, as I used to hear of her repeatedly from the Prophet. If any goat were slaughtered, he used to send it to her friends' house as a present. Once her sister asked for permission to come in. He was very pleased to see her.
A woman came to him and spoke endearingly of Khadija and asked questions about her lovingly. When she went away, he said: "This woman used to come during Khadija's time. Good relationship is a sign of faith".
He treated his relatives kindly, but he did not give them preference over better persons.
Abu Qatawa has reported that when a delegation of Najashi came to the Prophet, he rose for serving them. His companions told him that they were sufficient to serve them. He replied:
"They had honoured our companions, therefore I personally want to serve them."
Abu Usama has narrated that once the Messenger of Allah went among his companions leaning on a cane and his companions stood up. The Prophet said: "Do not stand up. Do not adopt the system of these Non Arabs who stand up to pay respect to one another."
He said:"I am a slave of Allah; I eat as other people eat, and I sit as other people sit." When he rode a mule, he allowed some one else to ride behind him. He used to visit poor invalids. He allowed the beggars to sit in his meetings. He mixed up freely with his companions. Where the meeting was over, he used to sit there.
The Prophet once performed Hajj on a cheap Kajawa on the back of a camel on which an old, torn chadar was spread, whose cost could be at the most four dirhams. He said: "O Allah I This is my Hajj in which there is neither hypocrisy nor show."
When Makkah was conquered and the Muslim soldiers entered the city, the Prophet was riding a camel and his head was bowed down in humility, so much 80 that it appeared that his head was touching a part of the kajawa.
He was of a quiet nature. He never talked without necessity. And if anybody talked with a wry face, he used to be indifferent to him and ignored him.
His smile was his laughter. His talk was straight and direct, in which there was no excess. His companions, in his honour and in following him, considered it sufficient to smile in his presence.
His meetings manifested a spirit of tolerance, trusteeship, honesty, virtue and righteousness. Voices were not raised there and no back-biting was allowed therein.
Whenever he opened his mouth to speak, his companions used to keep silent, as if birds were perched on their heads.
When he walked, it was with a balanced gait. There was neither fright nor haste in his gait, nor was there laziness.
Ibn Abi Hala says: "His silence was on account of tolerance, far-sightedness, estimation and thinking and contemplating."
Hazrat Ayesha says that he talked in such a way that if anybody wanted to count the words, he could do so.
The Messenger of Allah liked fragrance and used perfumes many times.
The world was presented to him with all her allurements and amusements. Victories were won by his armies, but he was indifferent to luxuries and pleasures. He died in such a condition that his armour was pledged to a Jew.http://archive.islamkashmir.org/radiant-reality/nov-2006.htm#10.%20An%20Ideal%20Personality
The Prophet (s.a.a.w.) enjoined upon Muslims to treat the poor kindly and to help them with alms, Zakat, and in other ways. He said: "He is not a perfect Muslim who eats his fill and lets his neighbor go hungry."
He asked, "Do you love your Creator? Then love your fellow beings first."
Monopoly is unlawful in Islam and he preached that "It is difficult for a man laden with riches to climb the steep path that leads to bliss."
He did not prohibit or discourage the acquisition of wealth but insisted that it be lawfully acquired by honest means and that a portion of it would go to the poor. He advised his followers
"To give the laborer his wages before his perspiration dried up."
He did not encourage beggary either and stated that
"Allah is gracious to him who earns his living by his own labour, and that if a man begs to increase his property, Allah will diminish it and whoever has food for the day, it is prohibited for him to beg."
To his wife he said, "O A'isha, love the poor and let them come to you and Allah will draw you near to Himself." [Sahih Bukhari]
One or two instances of the Prophet's (s.a.a.w.) concern for the poor may be given here. A Madinan, Ibad Bin Sharjil, was once starving. He entered an orchard and picked some fruit. The owner of the orchard gave him a sound beating and stripped off his clothes. The poor man appealed to the Prophet (s.a.a.w.) who remonstrated the owner thus:
"This man was ignorant, you should have dispelled his ignorance; he was hungry, you should have fed him."
His clothes were restored to the Madinan and, in addition, some grain was given to him [Abu Dawood]
A debtor, Jabir Bin Abdullah, was being harassed by his creditor as he could not clear his debt owing to the failure of his date crop. The Prophet (s.a.a.w.) went with Jabir to the house of the creditor and pleaded with him to give Jabir some more time but the creditor was not prepared to oblige. The Prophet (s.a.a.w.) then went to the oasis and having seen for himself that the crop was really poor, he again approached the creditor with no better result. He then rested for some time and approached the creditor for a third time but the latter was adamant. The Prophet (s.a.a.w.) went again to the orchard and asked Jabir to pluck the dates. As Allah would have it, the collection not only sufficed to clear the dues but left something to spare. [Sahih Bukhari]
His love for the poor was so deep that he used to pray: "O Allah, keep me poor in my life and at my death and raise me at resurrection among those who are poor." [Nasai]
Next after the people of Lot (p.b.u.h.) come the people of Madyan and of Aika (the ancient name of Tabuk), to whom Hazrat Shu'aib (peace be upon him) was sent as prophet. We know that these people were descendants of Hazrat Ibrahim (on whom be peace) and so there can be no question of their not knowing God of or not believing in him to be the Ilah and the Rabb. They were in fact a people who had originally been Muslims but whose beliefs as also conduct had become corrupted through the passage of time. It would even appear from the Qur'an, that they claimed to be believers, because Hazrat Shu'aib repeatedly says to them; "If you truly believe"; "If you truly are believers." An examination of his discourses and of their answers clearly shows that they both believed in Allah and acknowledged Him as the Ilah and the Rabb, but went wrong on two points. Firstly, in the supernatural sense they associated others with Him as also being ilahs and rabbs and so did not give Him their 'ibadah exclusively and, secondly, they held that His being the Rabb did not extend to His having authority to lay down the law for regulating moral, social, economic and cultural behavior, or they claimed freedom of action for themselves so far as these spheres were concerned:
And to (the people of) Madyan We sent their kinsman Shu'aib (who said to them): "O my people, give your 'ibadah to Allah (alone), for there is no ilah but He; verily, there has come to yon clear guidance from your Rabb, so give people just measure and weight and do not deprive them of their rightful due, nor (by these means) cause mischief in the land after it has been purged of corruption; this is the better course for you if you be true believers... And if a group among you believe in the guidance with which I have been sent, and another one not, then wait till God decides between us, and He alone is the best of all judges. (Quran 7:85-87)
(And Shu'aib said to them): "O' my people, give full measure and weigh justly, and do not cause loss to people, nor go about creating mischief in the land; the profit left to you through God's grace is more beneficial for you, if you (really) believe; and (of course) I am no guardian of your morals." All they could say was: "Does your praying to God (in your own special way) give you O Shu'aib the right to tell us to give up those whose worship has come down from our ancestors, or that we do not conduct our business transaction as we please? You are indeed the forbearing and right-minded one!" (Quran 11:85-87)The above words bring out clearly that the error of these people lay in misunderstanding the scope of God's rububiyyah, which they thought had limited scope.