Encyclopedia of Ethics From an Islamic Perspective

ENCYCLOPEDIA OF ETHICS

FROM AN ISLAMIC PERSPECTIVE

موسوعة األخالق

من وجھھ نظر إسالمیة

ALI ZOHERY, Ph. D.

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CONTENTS1. INTRODUCTION2. ETHICS IN QURAN – QUALITATIVE

AND QUANTITATIVE ANALYSIS.3. ETHICS IN SUNNAH (PROPHET’S

SAYINGS AND ACTIONS -QUALITATIVE AND QUANTITATIVEANALYSIS.

4. CONCLUSION

1. Greetings

2. Respect for elders

3. Sincerity

4. Modesty

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5. Humility

6. Politeness

7. Gentleness

8. Kindness

9. Trustworthy

10.Truthfulness

11. Virtue

12. Justice and fairness

13. Mercy

14. Forgiveness

15. Generosity

16. Charity

17. Hospitality

18. Love for people in general

19. Welfare of orphans and the poor

20. Peace making

21. Equality of human beings

22. Friendship

23. Affection for children

24. Rights of workers

25. Steadfastness, Patience and Perseverance

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26. Contentment

27. Tolerance

28. Attaining knowledge

29. Courage

30. Wisdom

31. Morality

32. Self disciplinary

33. Control of tongue

34. Prohibition of cheating

35. Mercy for prisoners of war

36. Grace

37. Individual and collective responsibility

38. Forbearance

39. Good character

40. Austerity

41. Moderation

42. Righteousness

43. Good manners toward neighbors

44. Good manners toward women

45. Good manners toward animals

46. Practicality

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47. Cleanliness

48. Sanctity of treaties

49. Courtesy

50. Universal brotherhood (World Community)

51. Supporting the family

52. Harmony

53. Honesty

54. Selfishness

55. To be good to the parents

56. Beaminess of the face

57. Knowing each others

58. Optimism

59. Simplicity

60. Thankfulness

61. High-Spiritedness / Noble-minded

62. Consultation

63. Visiting the relatives

64.Visiting the sick person

65. Ambition

66. Chastity

67. Work

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68. Nobleness

69. Integrity

70. Activeness

Work

1. The prophet said: “Trying to earn a lawful

livelihood is an obligatory duty in addition to

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other obligatory duty.” Bahaqi in Shu’ab al-

Iman.

2. The prophet was asked what type of earning

was best, and he said: “A man’s work with

hands and every business transaction which is

lawful.” (Ahmad)

3. The prophet said: “No one has ever eaten better

food than which one earns as a result of the

labour of one’s hands. Allah’s prophet Dawud

used to eat from which he had worked for with

his hands.” (Bukhari)

4. The prophet said: “A person who earns his

living from a lawful occupation and labour is

dear to Allah. And what higher station could

there be than the station of Allah’s loved one?

The prophet worked hard to earn his living with many

people as a partner, on commission or for wages, and

showed extreme honesty and truthfulness in his business

dealings. No one ever complained about his conduct in

business, but always had a word of praise for him. He

then set a unique example of honest business conduct and

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hard work as a successful and honest businessman.

(Rahman, 1994, Encyclopaedia of Seerah, Vol.VIII p.

12)

Good Character

The prophet said:

1. “The believers whose faith is most perfect are

those who have the best character.” (Abu Dawud

and Darimi).

2. “Among the best of you are those who have the

best character.” (Bukhari and Muslim).

3. “Among those of you who are dearest to me are

those who have the best character,” (Bukhari)

4. A man reported that Allah’s Messenger was asked

what was the best thing a human being could be

given and he replied: “ A good character.”

(Baihaqi in Shuab al iman and in Sharah as-

Sunnah).

5. “By his good character, a believer will attain the

degree of one who prays during the night and fasts

during the day.” (Abu Dawud).

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6. “Shall I inform you who are the best among you?”

On receiving the reply “Certainly”, he said: “Those

who are best among you are the ones who live

longest and have the best character.” (Ahmad)

Good Manners toward neighbors

1. The prophet said: “I swear by Allah he does not

believe.” The prophet repeated this three times

and was asked who he was talking about. He

said: “The one from whose injurious conduct

his neighbor is not safe.” (Bukhari and

Muslim).

2. He also said: “He from whose injurious conduct

his neighbor is not safe will not enter Paradise.”

(Muslim).

Courtesy

Abd Shuraib al-Adawi reported: My eare

listened and my eye ,lsaw when Allah's

Messenger (may peace be upon him) spoke

and said: He who believes In Allah and the

eireafter should show respect to the guest

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even with utmost kindness and courtesy.

They said: Messenger of Allah, what is this

utmost kindness and courtesy? He replied: It

is for a day and a night. Hospitality extends

for three days, and what is beyond that is a

Sadaqa for him; and he who believes in

Allah and the Hereafter should say

something good or keep quiet. (Muslim,

Book 018, Number 4286)

Respect for Elders

Islam lays great stress on younger people showing

respect to elders and taking care of them in their old age.

The prophet said: “He is not of us who does not show

respect to our elders.” (Rahman, 1994, Encyclopaedia of

Seerah, Vol.VIII p. 74)

Cleanliness

The Prophet Muhammad was the greatest patron and

promoter of physical cleanliness. He was himself very

conscious of his personal cleanliness and purity and he

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also made it an obligatory duty of his followers to

maintain physical cleanliness to the highest degree in

regard to the body, clothes and places of worship and

residence. This was because physical cleanliness is the

key to cleanliness and purity of mind and soul. The

prophet stressed the importance of cleanliness in these

words: “Being purified is half the Faith” (Muslim)

(Rahman, 1994, Encyclopaedia of Seerah, Vol.VIII pp.

93-94)

Modesty

The prophet was extremely modest in his conduct with

people and when he was sitting in the company of his

Companions in the mosque, no stranger would have been

able to say which was the prophet. He sat among them as

though he was one of them, and not a messenger of Allah

or a ruler of a state. A stranger coming to see the prophet

in the mosque had to ask someone which he was.


135)

About his teachings on Modesty the prophet said:

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1. “Shall I tell you about the inhabitants of Paradise?

They are all modest persons.”

2. “Shall I tell you about the inhabitants of Hell?

They are all ignoble, rude and proud ones.”

(Bukhari and Muslim)

3. “He who has in his heart as much pride as a grain

of mustard-seed will not enter paradise.” (Muslim)

4. “Modesty is part of Faith and Faith is in Paradise.”

(Ahmad and Tirmidhi).

5. “Every religion has a character and the character of

Islam is modesty.” (Malik, ibn Majah and Baihaqi

in Shuab al-Iman)

6. “Modesty and Faith are Companions; when one is

taken away, the other is also taken.” In another

version: “Where one of them is taken away, the

other follows it.” (Baihaqi in Shu’ab al-iman)

7. Abu Saeed Khudri said: The prophet was more

modest than a virgin in her apartment, and when he

saw anything of which he disapproved, we could

recognize the fact in his face.” (Bukhari and

Muslim).

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8. A’ishah (the prophet’s wife) said that she never

saw the prophet laugh so immoderately that you

could see inside his mouth; he used only to smile.

(Bukhari)

9. She also said that the prophet was not unseemly or

lewd in his language, nor was he loud-voice in the

streets. (Tirmidhi).

All these Ahadith corroborate the opinion that the

prophet was the most modest of all people. The prophet

always preferred to follow the middle course between

two extremes. (Rahman, 1994, Encyclopaedia of Seerah,

Vol.VIII pp. 136-137)

Humility

The prophet was very humble in his dealings with people

and always showed extreme civility, humility and

modesty to all, rich or poor;old or young. He preached

humbleness to his Companions and Demonstrated it by

his actions. The prophet is reported to have said:

1. “Shall I tell you about the inhabitants of Paradise?

They are very meak and humble persons. And

shall I tell you about the inmates of Hell? They are

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very ignoble, uncivil and proud persons.” (Bukhari

and Muslim).

2. “He who has in his heart as much faith as a grain

of mustard-seed will not enter Hell, and he who

has in his heart as much pride as a grain of

mustard-seed will not enter Paradise.” (Muslim).

3. “Allah Most High says: Pride is My cloak and

majesty My lowest garment, and I shall cause him

who vies with Me regarding one of them to enter

Hell.” (Muslim)

4. “Do not praise me (excessively) as the Christans

praised excessively the son of Maryam. I am just

His servant (‘abd), so say, Allah’s servant and

Messenger’.” (Bukhari and Muslim).

The humility and gentleness of the Prophet was quite

natural and free from all pretensions. People normally

show pride and boasting when they gain victories against

their enemies in battle or when they achieve something

really great and glorious. But the prophet behaved

naturally in all circumstances. He was natural and in his

usual form when he was humiliated and beaten by the

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people of Ta’if and when he suffered a setback in the

battle of Uhud. He was the same humble man when he

was entering the city of Makkah as its conqueror at the

head of ten thousand victorious soldiers of Islam. He did

not show any pride in any way. In the words of Sir

William Irving: “His military triumphs awakened no

pride nor vainglory, as they would have done had they

been effected for selfish purposes. In the time of his

greatest power, he maintained the same simplicity of

manners and appearance as in the days of his

adversity.”(life of Mohamet).

In the words of Stanley Lane-Poole: “Facts are hard

things; and it is a fact that the Day of Muhammad’s

greatest triumph over his enemies was also the Day of his

grandest triumph over himself.” (The Prophet and Islam,

p.31, Lahore).

Politeness

The prophet Muhammad was a most polite, courteous,

refined and well-mannered person. He always treated

people courteously, irrespective of their social status or

religious beliefs, and entertained everyone who came to

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his house and all whom he met in the street with the same

refined manners. In this respect, he never discriminated

between people on the basis of their social status or

beliefs, but treated them all alike with courtesy and

politeness. The Qur’an mentions this quality of the

Prophet in these words: “It is a part of the Mercy of Allah

that you deal politely and gently with them. Were you

severe, uncivil or harsh-hearted, they would have broken

away from you: so pass over their faults, and ask for

Allah’s Forgiveness for them.” (3:159).

It was his gentleness and politeness that endeared him

to all who came into contact with him. There are many

instances in history which reveal the miraculous effect of

his gentle and courteous way of dealing with the

unbelievers. Some who were his deadliest enemies,

determined to destroy him and his Faith, after having

some social contact with him, were completely changed

by his conduct to them into beings who now loved him

more, than anything else in this world (Rahman, 1994,

Encyclopaedia of Seerah, Vol. VIII, p. 142)

Thumamah ibn Athal, one of the leaders of the Banu

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Hanifah, was so impressed by the polite and gentle

behavior of the Prophet that he embraced Islam forthwith

and said: “0 Allah’s Messenger! No man was more

detestable and hateful in my eyes than you, but now no

man is more loved in my eyes than you. No religion was

more bad in my eyes as your religion, but now it is the

best of all to me. No town was more disliked by me than

yours, but now the same town is liked by me more than

any other town.” (Seerah Ibn Ishaque).

Hindah, the wife of Abu Sufyan, who, in her anger and

hatred against the Prophet and his Faith, mutilated

Hamzah’s corpse and chewed his liver, when she

embraced Islam and experienced the Prophet’s gentle and

graceful treatment, said to him: “Your tent was the most

hateful tent in my eyes and you were the most hateful

person; now your tent is the most liked tent in my eyes

and you are the most liked person.”

These revolutionary and amazing changes in peoples’

opinion of the Prophet were due to his most courteous

and polite treatment of them. He never used any abusive

language to any one in his life, and never uttered even a

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harsh word to anyone. He even prevented others from

using harsh language. If he ever wanted to warn others,

he would do so in a very mild and affectionate tone. The

Jews addressed him maliciously with the words, A1-

sa’mu-’alaikum (i.e., death on you) instead of As-

salamu‘A/aikum (i.e., peace on you). Hearing this, his

wife, ‘A’ishah, could not restrain herself and burst out

spontaneously: “May Allah bring death on you.” The

Prophet reprimanded her, saying that Allah did not like

harsh words.

The Prophet, as a human being, was sometimes greatly

hurt by people’s ignorance, but he would not utter a

single word of disapproval. The Qur’an refers to this in

these words: “0 you who believe! Enter not the Prophet’s

houses -until permission is given to you -for a meal, (and

then) not so early as to wait for its preparation: but when

you are invited, enter; and when you have taken your

meal, disperse, without stopping to gossip. Such behavior

annoys the Prophet, but he would be ashamed to dismiss

you, but Allah is not ashamed to tell you the

truth.”(33:53).

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When shaking hands with others, he would never be the

first to withdraw his hand. He met everybody with a

smiling face. One of his Companions, Jarir ibn Abd

Allah, said that he never saw the Prophet without a smile

on his face. He would talk freely, never putting on an

artificial reserve to give himself an air of superiority. Nor

would he ever boast. He would take up his friends’

children in his arms like a father. Sometimes they soiled

him, but not a shadow of displeasure would pass over his

face. He would always take the lead in greeting his

friends and shaking hands with them. He would overlook

the shortcomings of others and would not even hint at

them. In his sermons, however, when he was not

addressing anyone directly, he would touch upon how to

remove a particular drawback, so that people could learn

without loss of face.

Of offence to himself, however great, He would take no

notice. At the Battle of Uhud, when the archers

abandoned the position to which he had posted them,

causing the loss of some people near and dear to him and

injury to his own person, he neither court-marshalled nor

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punished them. He did not even rebuke them. To those

who fled from the field, he said no more than that they

had gone a bit too far.

In his dealings with others, he never placed himself on

a pedestal. He would conduct himself as a man like

others,

Once when he was out in the woods with his friends,

the time came to prepare the food. Everyone was allotted

a task. He himself offered to go out and collect fuel. He

did not at all mind doing his share of the work like an

ordinary man. In his treatment of his servants, he

observed the same principle of courtesy and civility. His

servant Anas reported that during the ten years that he

was in the service of the Prophet, he was not once

rebuked by him. The Prophet, in fact, never rebuked any

of his servants for their mistakes.

He would show consideration to both old and young. He

would rise at the arrival of his foster-mother and foster-

sister and spread his own mantle for them to sit on.

(Rahman, 1994, Encyclopaedia of Seerah, Vol. VIII, p.

143)

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There are many Ahadith of the Prophet which bear

witness to his most courteous and polite conduct in social

relationships:

1. Anas said that a woman whose mind was affected once

came to the Prophet and said: “Allah’s Messenger! I

want something from you.” He replied:

“Mother of so-and-so, take me where you live so that I

may accomplish what you want.” He then went along

with her to her home and helped her with some jobs.

(Muslim).

2. Anas reported: “I served Allah’s Messenger for ten

years from the time I was eight years old and he never

blamed me for anything which was destroyed by any

hand. If any member of his family blamed me, he said:

‘Leave him alone, for if anything is decreed it will

happen’.” (AI-Masabih).

3. ‘Ali said that Allah’s Messenger owed some dinars to

a Jewish doctor, and he demanded payment from the

Prophet. When he told him that he had nothing to pay

him with, the Jew replied: “1 will not leave you,

Muhammad, until you pay me.” Allah’s Messenger said:

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“1 shall sit with you, then,” and did so. Allah’s

Messenger offered the noon, afternoon, sunset and night

prayers and the next day’s morning prayers. The

Companions were threatening and menacing the Jew.

Allah’s Messenger being aware of what they were doing.

Then they said:

“Messenger of Allah! Is the Jew keeping you in

restraint?” to which he replied:

“My Lord has prevented me from wronging one with

whom a covenant has been made or anyone else.” Then,

when the day was advanced, the Jew said:” I testify that

there is no God but Allah, and I testify that you are

Allah’s Messenger. Then he said that half of his property

would he devoted to Allah’s Way, and added: “I swear

by Allah that my only purpose in treating you as I have

done was that I might know the description of you given

in the Torah: ‘Muhammad ibn Abdullah, whose

birthplace is in Makkah, whose place of emigration is in

Taiba, and whose kingdom is in Syria; he is not harsh or

rough or loud-voiced in the streets, and he is not

characterized by coarseness of lewd speech’. I testify that

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there is no God but Allah, and I testify that you are

Allah’s Messenger. Give a decision about this property

of mine according to what Allah has shown you.”

(Baihaqi).

He would never interrupt when others were talking. He

would never point out the weaknesses of others by name

but would express his dislike in a general way. He

always spoke politely and courteously to all people,

whether low or high, rich or poor.

“All his actions and movements were characterized by

simplicity. Anything savoring of artificiality was

repugnant to his nature. When mounted, he would not

mind seating another, even a slave, behind him.

In brief, civility and good and refined manners,

courtesy, mildness, pleasant speech and fortitude, were

the main features of the dealings of the Prophet

Muhammad’s with the people. (Rahman, 1994,

Encyclopaedia of Seerah, Vol. VIII, p. 145)

Moderation

The Prophet was the most moderate person of all. ‘He

always avoided the extremes in life and followed the

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middle of the road. He was temperate in conduct and

expression, following the Golden Mean between the two

extremes, neither tending to this way nor to that way but

maintaining a moderate course of action under all

circumstances.

The Prophet taught moderation to his people, both in

deeds and words. It is reported that the Prophet said: “A

good manner of conduct, deliberation and moderation are

a twenty-fourth part of Prophethood.” (Tirmidhi). Ibn

‘Umar reported that the Prophet said:

“Moderation in expenditure is half one’s livelihood.”

(Baihaqi in Shu’ab al-Iman).

1. The Prophet said: “Those people who went to

extremes (in practicing their religion) were destroyed.”

(Muslim).

2. “The practicing of their religion is easy and nobody

indulges in extremes in matters of faith who is not

overpowered by the same. Therefore be moderate and

practice in proportion to your capacity.” (Bukhari).

3. Once three persons came to enquire from the

household of the Prophet about his prayer. When they

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were told about it, they felt that it was insufficient as far

as they were concerned. They said that there was no

comparison between the Prophet and themselves. He had

been forgiven by Allah for all his omissions and

shortcomings, past and present. One of them said: “1

shall continuously fast without interruption.” Another

said: “I shall, in future, spend the whole night in

praying.” And the third one said: “I shall abstain from

women and shall never marry.” Later, the Prophet came

and asked them about what they had said. He said:

“Listen, I fear Allah more than all of you do, and l am

more conscious of my duties to Him than all of you are. I

observe a fast, but then I break it. I offer prayers at night,

but sleep as well, and I marry women. This is my way of

living. One who turns away from my practice (Sunnah)

does not belong to me.” (Bukhari and Muslim).

4. The Prophet also said: “Be moderate. Practice religion

commensurate with your physical strength. Offer prayers

in the morning and evening and in some parts of the

evening and in some parts of the night. Follow the

middle course; you will reach the goal.” (Bukhari).

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5. “No doubt you have a duty to your Lord; likewise you

owe a duty to yourself, and a duty to your family. You

should discharge your duty to everybody.” (Bukhari).

It is reported that the Prophet was very moderate in all

his actions. Both his prayers and sermons were of

moderate duration. (Muslim). In fact, the whole of his

life was an example of perfect moderation. The basic

principle of the ‘Golden Mean’ was seen in its perfection

in the life of the Prophet, in word and deed. The Prophet

stressed the great merit and importance of a balanced life

on the basis of the ‘Golden Mean’ between the two

extreme ways of life in these words: “Do not impose

austerities on yourselves so that Allah might impose

austerities on you; for people have imposed austerities on

themselves and Allah has also imposed austerities on

them. Their survivors are to be found in cells and

monasteries.” (Abu Dawud).

The Qur’an explicitly states: But monasticism, which

they invented for themselves, We did not prescribe for

them.” (57:27).

It is true that Allah certainly desires that people should

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not indulge in idle pleasures and the vain glories of this

world, and that they should follow a decent life of

goodness. piety and justice to win the Pleasure of their

Lord. But He does not want them to lead gloomy lives,

nor engage in perpetual worship in isolation. He requires

them to lead normal lives in a family relationship on a

social level, practicing goodness and righteousness in

their affairs, private. public, national and international.


149)

Gentleness

The Prophet Muhammad was the most gentle of all

people in both word and action. He was tender-hearted

and treated all with tenderness and gentleness. The

Qur’an refers to this quality of the Prophet in these

words:

“It is part of the Mercy of Allah that you deal gently with

them. Were you severe or harsh-hearted, they would have

broken away from about you.” (3:159).

It was this quality of the Prophet that “endeared him to

all, and it is reckoned as one of the mercies of Allah. . .

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At no time was this gentleness. . . more valuable than

after a disaster like that at Uhud. It is a God-like quality,

which then, as always, bound and binds the souls of

countless men (and women) to him.” (A. Yusuf ‘Au, The

Holy Qur’an, p.164. note 471).

There are many sayings of the Prophet regarding

gentleness. Following are just few:

I. “Allah is gentle and likes gentleness. He gives for

gentleness what He does not give for harshness and what

He does not give for anything else.”(Muslim).

2. Another version of this relates: “Keep to gentleness

and avoid harshness and coarseness. Gentleness is not

found in anything without adorning it, and is not

withdrawn from anything without diminishing it.’’

(Muslim).

3. “He who is deprived of gentleness is deprived of

good.” (Muslim).

4. “He who is given his share of gentleness is given his

share of good in this world and the next, and whoever is

deprived of his share of gentleness is deprived of his

share of good in this world and the next.” (Sharh as-

29

Sunnah).

5. “Shall I tell you who is kept away from Hell and from

whom Hell is kept away? From everyone who is gentle

and kindly, approachable and of an easy disposition.”


6. “The believers are gentle and kindly, like a tractable

camel which, when guided, lets itself be guided, and

when ordered to sit, even on stones, does so.” (Tirmidhi).

7. It is an undeniable fact of history that the Prophet was

extremely gentle and tender-hearted. “Never in his life

did abusive language escape his lips. He never uttered

even a harsh word.

“Anas said that Allah’s Messenger was not unseemly in

his language, or given to cursing or reviling. All he said,

when reproaching someone, was ‘What is the matter with

him? May his forehead cleave to the dust!’” (Bukhari).

“It is reported that he would prevent others also from

using harsh language. If he wanted to warn others, he

would do so in a very mild, gentle and affectionate tone.”


150)

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Kindness

The Prophet Muhammad taught love, kindness and

compassion to his people, and was himself seen to be the

most loving, kind and compassionate of all of them. The

Qur’an mentions his kind and gentle behavior in these

words: “O Messenger of Allah! It is a great Mercy of

Allah that you are gentle and kind towards them; for, had

you been harsh and hardhearted, they would all have

broken away from you.” (3:159). There are many

instances which show his kindness and gentleness,

especially to the weak and the poor. Anas, his famous

servant, said: “I served Allah’s Messenger for ten years

and he never said to me, ‘Shame’ or ‘Why did you do

such-and-such a thing?’ or ‘Why did you not do such-

and-such a thing?’”

Once he said to his wife: “0 ‘A’ishah! Never turn away

any needy man from your door empty-handed. 0

‘A’ishah! Love the poor; bring them near to you and

Allah will bring you near to Him on the Day of

Resurrection,” He also said: “Seek me among your weak

ones, for you are given provision, or you are given help

31

only by reason of the presence of your weak ones.”

His love and kindness was not confined to Muslims

alone, but was shown to all. Once Abu Mas’ud Ansari

was beating his slave when he heard a voice behind him

saying: “Abu Mas’ud! Allah has more power and control

over you than you have over this slave.” Abu Mas’ud

turned and saw that it was Allah’s Messenger. He said:

“0 Allah’s Messenger! I free this slave for the Pleasure of

Allah.” The Prophet replied: “If you had not done so, the

fire of Hell would have touched you.”

Allah Almighty is Kind, and the Prophet imitated Allah’s

Example in its perfection by showing kindness to His

servants and all creatures without any regard for their

beliefs, color or nationality. The prophet said: “Allah is

kind and likes kindness in all things.” (Bukhari and

Muslim).

He was equally kind to the Muslims and the non-

Muslims, and to all animals, birds and insects. He even

instructed his Companions not to cut or harm trees or

other vegetation, especially fruit trees. He encouraged

people to look after trees and also to grow more trees.

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He was the Messenger of Allah and, as such, the

Attributes of Allah were found in him in their perfection.

Allah’s Kindness and Love overflows and covers all

things and there is nothing in the universe which does not

benefit from the All-Embracing Kindness and Love of

Allah. Allah’s Messenger, in emulating His Example,

showed kindness to all His creatures, great or small,

human, or animal, and even to inanimate objects.

He was very affectionate towards his family and loved all

children dearly. He even stopped them in the street and

patted their heads with great affection and also

sometimes joined them in their innocent games. His love

and kindness knew no bounds. He had a large heart.

overflowing with the sweetness of human kindness and

love, especially towards the weak, destitute and the

oppressed. According to his servant, Anas: “No one was

more kindly towards children than Allah’s Messenger.”

(Muslim).

He was truly very loving and kind to all. He never struck

anyone with his own hand (Muslim), with the exception

of one instance, when he was challenged by a Quraishi in

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the Battle of Uhud. He was wounded and his enemy

came rushing towards him with a spear. He snatched that

spear from him and struck him with it, which left a

scratch on his face. of which he later died.

He never used any harsh words towards anyone. The

worst expression he ever used in his conversation was:

“What has come over him? May his forehead become

darkened with mud.” He was even most kind to his

deadly enemies. The Prophet was extremely kind, tender-

hearted and affectionate. His heart ached within him at

the corrupt state of his fellow-beings. The Holy Qur’an

testifies to it in these words: “0 Muhammad, you will,

perhaps, consume yourself with grief because the people

do not believe.” (26:3). In Surah Kahf, we read: “Well, 0

Muhammad, it may be that you will kill yourself for their

sake out of sorrow if they do not believe in this

Message.” (18:6). And Surah Fatir says: “So let not your

life be consumed in grief for their sake.” (35:8).

He took a great interest in the welfare of all people and

had great compassion for people in trouble. When the

daughter of Hatim Ta’i was taken prisoner, along with

34

other people of her tribe, the Prophet felt great

compassion for her and said that the daughter of such a

generous man should not remain a prisoner and therefore

all the prisoners were released for her sake.

The Prophet Muhammad imitated the Attributes of Allah

par excellence and translated them into practice in the

highest form possible for man. Kindness is an Attribute

of Allah which has no limits. It is extensive and

encompasses all things and all beings without

discrimination. Likewise was the kindness of the

Prophet. He extended it to all beings, both animate and

inanimate and benefited all without measure. The

Quranic words for the Prophet’s kindness, ra’ufun rahirn

(9:128) are very intensive and comprehensive in meaning

and convey the true nature and extent of the Prophet’s

kindness to people. (Rahman, 1994, Encyclopaedia of

Seerah, Vol. VIII, pp. 150-154)

The prophet said:

1. “One of the finest acts of kindness is for a man to

treat his fathers’ friends in a kindly way after he has

departed.” (Muslim).

35

2. “He who wishes to have his provision enlarged and

his term of life prolonged should treat his relatives well.”

(Bukhari and Muslim).

3. “Only kindness prolongs life, and a person is deprived

of provisions for the faults he commits.” (Ibn Majah).

4. Bahz b. Hakim, on his father’s authority, said that his

grandfather told him that he had asked Allah’s

Messenger to whom he should show kindness and that

the Prophet had replied: “Your mother.” He asked who

came next and he replied: “Your mother.” He asked who

came next and he replied for the third time: “Your

mother.” He again asked who came next and he replied:

“Your father, then your relatives in order of

relationship.” (Tirmidhi and Abu Dawud).

5. “No dutiful son gives his parents a kind look

without Allah recording to his credit an approved

pilgrimage for every look.” (Baihaqi in Shu’ab al-Iman).

6. “The best house among the Muslims is one which

contains an orphan who is well treated, and the worst

house among the Muslims is one which contains an

orphan who is badly treated.” (Ibn Majah).

36

7. “The best companion in Allah’s estimation is the one

who is best to his companions, and the best neighbor in

Allah’s estimation is the one who is best to his

neighbors.” (Tirmidhi and Darimi).

8. “All creatures are Allah’s dependants, and those

dearest to Allah are the ones who treat His dependants

kindly.” (Baihaqi in Shu’ab al-iman).

9. “Treat women kindly, since they are your helpers; . . .

you have your rights upon your wives and they have their

rights upon you. Your right is that they shall not allow

anyone you dislike to enter your bed or your home, and

their right is that you should treat them well.” (The

Farewell Sermon of the Prophet).

10.“The best among you are those who behave best

towards their wives.” (Tirmidhi).

11. Once a number of women complained to the

Prophet’s wives about their ill-treatment by their

husbands. On hearing of this, the Prophet said: “Such

persons among you are not good persons.” (Abu Dawud).

12. “He who believes in Allah and the Day of Judgment

must speak politely.” (Bukhari and Muslim).

37

13. “One who believes in Allah and the Last Day should

be kind to his neighbors.” (Muslim)

14. A man said to the Prophet: “0 Messenger of Allah!

My relatives are such that although I cooperate with

them, they cut me off; I am kind to them but they ill treat

me.” The Prophet said: “So long as you continue as you

are, Allah will always help you and He will protect you

against their mischief.” (Muslim).

15. Once Asma bint Abu Bakr’s mother, who was still an

unbeliever, came to see her in Madinah. She told this to

the Prophet and said: “My mother has come to see me

and she is expecting something from me. May I oblige

her?” The Prophet said: “Yes, be kind to your mother.”


16. Once Zainab as-Saqafia, the wife of Abdullah ibn

Mas’ud and an Ansari woman went to see the Prophet

and enquired whether it would be a charity if they spent

something on their husbands and on the orphans under

their care. The Prophet said: “They will get a two-fold

reward, one for kindness towards their relatives and the

other for charity.” (Bukhari and Muslim).

38

17. “You will shortly conquer Egypt. Treat its people

kindly, for there are ties of kinship and we have a

responsibility towards them.” (Muslim).

18. Once Zainab’s son was seriously ill. The Prophet

went to see him. He took the boy onto his lap and began

to shed tears. When asked about this, he said: “Allah is

kind to those who are kind to others.

19. “Allah does not wish to show kindness to a family

without giving them benefit, and He does not deprive

them of it without injuring them.’’ (Baihaqi in .Shuab

al—Iman).

20. There are many Ahadith concerning his kindness to

animals, birds and insects: “Allah prescribed kindness

towards everything; so when you slaughter any animal,

slaughter it well; when you sacrifice, make your sacrifice

good. And let everyone sharpen his weapon and make it

easy for his sacrificed animal.” (Muslim).

Once the Prophet was traveling from Madinah to Makkah

during the month of Ramadan and, naturally, was

observing the fast. It was very hot and his Companions

were feeling great strain and hardship. So the Prophet

39

asked for water and broke his fast to release the strain

and pressure on his Companions. (Bukhari).

With regard to the prayer of Tarawih during the month of

Ramadan, the Prophet offered it with the Companions for

two nights but did not go to the Mosque on the third

night. Later, he explained that the only thing that

prevented him from coming to join them was the idea

that it might be made compulsory, which would be a

cause of great strain and hardship for them. (Bukhari and

Muslim).

It is reported that once Anas joined the Prophet in

Tahajjud prayer. When the Prophet became aware of his

presence, he made the prayer shorter. (Muslim).

It is reported in Bukhari that the Prophet refrained from

doing many actions which he liked, merely because he

thought that they might he taken as an example of what

was right and thus become compulsory.

These instances clearly indicate that the Prophet was very

concerned about the conven- eniences and comforts of

the people and did not do anything which was likely to

cause great distress and hardship to them, as shown by

40

the words of the Qur’an, “azizun alaihi ma aniuum (he is

grieved and worried about your distress and suffering).”

(9:128).

He felt just as concerned about his enemies. It is reported

that when the Prophet migrated to Madinah, the Makkans

experienced an unprecedented drought which caused a

famine. Abu Sufyan Umri, a renowned enemy of the

Prophet, begged him to be kind enough to pray to Allah

to relieve the Makkans of this distress. The Prophet,

hearing of the sufferings of the people of Makkah, asked

Thumamah ihn Uthal. chief of the Najd. to send grain

there immediately. Thumamah had a great stock of grain,

but had held it back previously because of the Makkans’

anti-Islamic activities against the Prophet. Now, on the

instructions of the Prophet, he sent a huge stock of grain

to the Makkans without delay.

Likewise, when the Prophet came to know that the

people of Ta’if, who had barricaded themselves in the

fort at the time of the siege of the town, were in great

distress and suffering, he ordered the siege to be lifted.

This again is another example of the Prophet’s concern

41

for the people, irrespective of their attitude to him and

Islam. These incidents show the level of his generosity

and the degree of his kindness and tender-heartedness to

all people. (Rahman, 1994, Encyclopaedia of Seerah,

Vol. VIII, pp. 154-156)

Truthfulness

The Prophet was the most truthful and honest among his

people. This was fully recognized, even by the Quraish

of Makkah, his worst enemies, who called him by the

name of as-Sadiq (the truthful) and al-Amin (the

trustworthy) long before his Prophethood because of his

honest and truthful dealings as a trader. But the titles al-

Amin and as-Sadiq do not simply imply honesty in

money matters alone; they are comprehensive and cover

righteousness in every form. Whoever happened to have

any dealings with him at this early period never ceased to

praise him all his life.

The consistency of his honest and truthful conduct is

proven by the fact that he began his Mission of

Prophethood with the words: La ilaha illa ‘Llah (there is

no deity but Allah) and ended his Mission with the same

42

thought when he said, on his death bed:

“Lord! Blessed Companion on High.” Having sincerely

and faithfully rendered his obligations towards Allah’s

creatures, he then returned to the loving bosom of Allah

and His Companionship on High.

His integrity, his truthfulness and his righteousness won

him universal fame. Even his arch-enemies when they

said that they did not regard his Message as true, had to

admit that they were not saying that he was a liar. One of

his enemies, Nadr ihn Harith, testified to his

righteousness in the presence of his own people:

“Muhammad was a boy amongst you, the most truthful

and the most honest. Now that he has grown up and

brought you a Message, you call him a sorcerer. By

Allah, he is not a sorcerer.”

He loved truth intensely, adhered to truth and preached

Truth all his life. He never uttered a single lie all his life,

either before or after his Prophethood. In the battle of

Hunain. when the fighting became rough and fierce, and

the Muslim warriors were in disarray, and running in all

directions, and when defeat seemed certain, the Prophet

43

was not in the least in doubt about his Mission. He

declared openly: “I am the Messenger of Allah; there is

no untruth in this.”

When the Quraish were plotting against his life, one of

their chiefs attested to his righteousness in these words:

“Muhammad is the most truthful and trustworthy among

you, but he abuses our idols.”

It is because of his universal reputation for honesty and

integrity that the Qur’an says: “0 Muhammad! We know

that what they say grieves you, but it is not you whom

they charge with falsehood; these wicked people are, in

fact, denying the Revelations of Allah.”(6:33).

“It is a fact that all the people of his tribe regarded the

Prophet truthful and honest up to the time he had not

begun to recite the Revelations of Allah before them.

They falsified him only when he began to deliver to them

the Message of Allah. Even then, there was none who

dared charge Muhammad, the Man, with falsehood; nay,

even his bitterest enemies never accused him of having

ever told a lie concerning any worldly matter. It was

Muhammad, the Prophet, whom they charged with

44

falsehood. So much so that even Ahu Jahl, who was the

bitterest of the enemies of the Prophet, never accused

him of falsehood. According to a tradition related by Ali,

Abu Jahl declared during a conversation with the

Prophet, “We do not call you a liar; but regard as false

what you are presenting’. On the occasion of the Battle

of Badr, Akhnas b. Shariq asked Abu Jahl in private,

‘There is no third person here besides us two. Tell me the

truth whether you regard Muhammad to be a truthful

man or a liar’. He answered, ‘By God, Muhammad is a

truthful person and has never told a lie in his whole life,

but if Bani Qusayy, who have already the privilege of

being the bearers of the national flag and the providers of

water to the pilgrims and the keepers of the keys of the

Ka’bah, should also be acknowledged as the recipients of

Prophethood, what would then be left for the rest of the

Quraish?’ For this very reason Allah is comforting His

Prophet, saying: ‘It is not you whom they are rejecting as

impostor but it is Our Message which they are rejecting:

when We are forbearing everything and giving them

respite after respite, why should you show any kind of

45

anxiety?” (Abu’l-A’la Maududi, The Meaning of the

Qur’an, Vol. 1, p.107).

The Prophet spoke the truth and always taught his people

to be truthful and honest in word and deed, never to lie

and never to support falsehood.

1. Abu Sufyan, as part of his statement before the

Emperor Heraclius about the person of the Prophet

Muhammad, said: “He tells us: ‘Worship Allah alone and

do not associate anything with Him, and discard all that

your ancestors said’. And he Commands us to observe

prayer, to tell the truth, to be chaste and to strengthen the

ties of kinship by helping those who are related to them.”


2. The Prophet said: “A true action leads to the path of

virtue, and virtue paves the way of a person to Paradise,

and this person continues to speak the truth until, in the

Sight of Allah, he is named as-S’iddiq (the Truthful).

Lying, on the other hand, leads to vice, and vice leads to

indecent acts and a person goes on lying until, in the

Sight of Allah, he is called a liar.” (Bukhari and Muslim).

3. “Leave alone that which involves you in doubt and

46

adhere to that which is free from doubt, for truth is

comforting and falsehood is disturbing.’’ (Tirmidhi).

This shows that truth brings peace of mind, but falsehood

disturbs the mind.

4. “A sale agreement is revocable until the buyer and

seller part company. If they tell the truth and disclose

everything relevant to the transaction, it becomes full of

blessings for both of them; hut if they speak falsely and

conceal that which should be disclosed, the blessing of

the transaction is wiped out.” (Bukhari and Muslim).

5. Once a man asked the Prophet: “Who is the best type

of person?” He said: “The one with a sincere and pure

heart and a truthful tongue.”

6. He also said: “Speak the Truth, though it may be

hitter.”

7. The Prophet said: ‘‘ Four characteristics belong to a

believer: when he speaks, he speaks the truth: when he is

trusted, he fulfils his trust; when he makes a promise, he

abides by his promise; and when he is in dispute with

anyone, he does not use obscene words (but sticks to the

truth).” (Bukhari and Muslim).

47

8. He also said: “Four characteristics constitute a

hypocrite: when he speaks, he lies; when he makes a

promise, be breaks his promise; when he is trusted, he

betrays his trust; and when he quarrels, he deviates from

the truth.” (Bukhari and Muslim).

9. The Prophet said: “Assure me of six things and I will

assure you of Paradise.” (Three of these were): “Speak

the truth when you speak; fulfill your promise when you

make one; and honor your trust when you are trusted.”


These sayings clearly show that according to the Prophet,

a truthful and righteous person is one who is truthful in

words, in intentions, in motives and in actions.

The Prophet was an embodiment of truth, honesty and

righteousness. He did not speak anything but truth all his

life; did not preach anything but truth and did not

practice anything but truth. He presented the Word of

Truth from his Lord to mankind and stuck to it under all

circumstances — in victory and defeat; in weakness and

strength; and in poverty and richness. He never felt

doubtful, weak or disappointed, for he had full trust in his

48

Lord that Truth must prevail over falsehood in the final

analysis: “Nay, We hurl the Truth against falsehood, and

it knocks out its brain, and behold, falsehood perishes!

Ah! woe be to you for the (false) things you ascribe (to

Us).” (2 1:18).

Thomas Carlyle very forcefully comments on the truthful

and honest nature of the Prophet Muhammad in these

words: “A man of truth and fidelity; true in what he did,

in what he spoke and thought... through life, we find him

to have been regarded as an altogether solid, brotherly,

genuine man... A silent, great soul; he was one of those

who cannot but be in earnest; whom Nature Herself has

appointed to be sincere. . . such sincerity, as we named it,

has in very truth something of the Divine. The word of

such a man is a Voice direct from Nature’s own Heart.”

(Thomas Carlyle, 1908, On heroes, Hero- Worship and

the Heroic in History, London, pp.287—288).

It is an undeniable fact that truthfulness is an

indispensable quality of a Prophet. And this quality was

found in absolute perfection in the person of the Prophet

The Prophet loved truth and righteousness and never

49

spoke a lie throughout his life. And even his opponents

recognized this great quality of the Prophet.

When the Prophet gathered together all his relatives near

Mount Safa to convey his Message to them, he asked

them whether they had ever heard him tell a lie. They all

replied that they never had.

When the Roman Emperor received the letter of the

Prophet inviting him to the Faith of Islam, he called for

the Arab traders who were then visiting his country. Abu

Sufyan was one of them. Emperor Heraclius questioned

Abu Sufyan about the Prophet’s conduct and asked him

whether he had ever told a lie. Abu Sufyan replied:

“Never in his life has he told a lie.”

Once a group of the chiefs of the Quraish went to the

Prophet and repeated the offer previously made by

Utbah. The Prophet replied in these words: “. .. My

object is quite different from what you have said. I have

not come to you with my call for the purpose of amassing

wealth, or to secure leadership of the clan or to become

your king. In fact God has sent me to you as His

Messenger and has revealed to me the Law and has

50

ordered me to warn you and to give glad tidings. So I

have conveyed to you the injunctions of God and have

done my responsibility for your welfare. Now if you

accept what I have conveyed to you it will be good for

you here and Hereafter. But if you reject it, I will

patiently wait for the Divine dispensation when God shall

decide between you and me.” (Naeem Siddiqi,

Muhammad, The Benefactor of Mankind, p.70, Lahore,

1979).

This reply of the Prophet showed his determination to

fight for the Truth, which he held to be dearer than life.

His prayer after returning from Ta’if, where he was

abused, ridiculed, stoned and left bleeding from wounds,

showed the depth and height of his love for Truth and his

sincerity in being willing to suffer anything for it. Weary

and wounded, he prayed to his Lord in these most

passionate and honest words: “0 Lord! To You alone I

make complaint of my helplessness, the paucity of

resources and my insignificance before mankind. You are

the most Merciful of the mercifuls. You are the Lord of

the helpless and the weak, 0 Lord of Mine! Into whose

51

hands would You abandon me, into the hands of an

unsympathic foe who would sullenly frown at me, or the

enemy who has been given control over my affairs? But

if Your Wrath does not fall upon me, there is nothing for

me to worry about. . . I seek protection in the light of

Your Countenance, Which illuminates the heavens and

dispels every darkness, and Which controls all affairs in

this world as well as in the hereafter. May it never be that

I should incur Your Wrath, or that You should be

wrathful to me. And there is no power nor resource, but

Yours alone.” (Hafiz Ibn Qayyim in Za’d a!-Ma’adfi-

Hadyi Khair-al-Ibad, Vol. 11, p.124).

There is no doubt that this prayer confirms his extreme

love for the Truth and belief in the Majesty and Grandeur

of Allah: “This prayer also affords an insight into the

working of the Prophet’s mind and reflects the loftiness

of his thinking, the purity of his spirit and the nobility of

his feelings. . . It was a spontaneous expression of his

deep love for God, his implicit faith in His Mercy and

Help, and his cheerful resignation to the Will of the One

Who dwells in Majesty over all the creation in invisible,

52

inseparable Omnipotence, for above the humanly

conceivable — the eternal Cause of all effects.” (Points

taken from The Life of Muhammad by Abdul Hameed

Siddiqui, Lahore, 1969, pp.91-92).

Thomas Carlyle, writing about the Prophet, remarks:

“That Muhammad’s whole soul set aflame with this

Grand truth vouchsafed him, should feel as if it were

important and the only important thing, was very natural.

That Providence had unspeakably honored him by

revealing it, saving him from death and darkness; that he

therefore was bound to make known the same to all

creatures. . . is the way with Nature. The genuine essence

of Truth never dies. That it be genuine, a voice from the

great Deep of Nature, there is the point at Nature’s

judgement-seat. . . He is in harmony with the Decrees of

the Author of this World; cooperating with them, not

vainly withstanding them; I know, to this day, no better

definition of Duty than that. All that is Right includes

itself in this — cooperating with the Real Tendency of

the World; you succeed by this, you are good, and in the

right course there; it was a Reality, direct from the great

53

Heart of Nature once more.” (On Heroes, heroWorship

and the Heroic in history, pp.292-308).

Sir William Muir writes: “There is something lofty and

heroic in the journey of Muhammad to Ta’if; a solitary

man, despised and rejected by his own people, going

boldly forth in the name of God like Jonah to Nineveh,

and summoning an idolatrous city to repent and support

his mission. It sheds a strong light on the intensity of his

belief in the Divine Origin of his calling.” (The Life of

Muhammad, p.109).

It is reported that the Prophet once defined a truthful and

righteous man in these words: “He who is truthful in

words, in motives, in intentions, in determination, in

obedience, in actions and in religious duties.” (Rahman,

1994, Encyclopaedia of Seerah, Vol. VIII, pp. 156-162)

Justice

The Prophet was the most fair and just of all people. He

was scrupulously fair to all and all people were treated

alike by him, Muslims or non-Muslims, friends or foes,

relatives or strangers. This quality of fairness and

impartiality had always been freely demonstrated by him,

54

even before he received the Call of Prophethood. His

fairness and integrity, even in his youth, was well-known

to all the people of Makkah and people would often bring

their disputes to him to decide.

When he came to Madinah, all the people, including

unbelievers and Jews. accepted him as their arbitrator in

all their disputes. In spite of the malice and animosity of

the Jews against the Prophet and his Faith, they often

brought to the Prophet both their own disputes and

disputes between themselves and the Muslims. Once a

case between a Jew and a Muslim was brought before

him. After hearing all the evidence, he decreed in favor

of the Jew, without caring about the reaction of his Tribe,

for they could have become hostile to Islam.

He was the true embodiment of the Commandment of the

Qur’an: “0 you who believe! Stand out firmly for Allah,

as witnesses to fair dealing, and let not the hatred and

enmity of others make you swerve to wrong and depart

from justice. Be just: that is next to piety: and fear

Allah.” (5:9).

He did not even discriminate between a near relative and

55

a stranger in these matters; if the stranger was in the

right, he decreed against his relative and in favor of the

stranger. Once a noble woman of the Quraish committed

theft and her relatives tried to intercede on her behalf.

The Prophet called the people and addressed them in

these words: “What destroyed your predecessors was just

that when a person of rank among them committed a

theft (or any crime), they left him alone, but when a weak

one of their number committed a theft (or any crime),

they inflicted the prescribed punishment on him. I swear

by Allah that if Fatimah, daughter of Muhammad, should

steal. I would have her hand cut off.” (Bukhari and

Muslim).

This strict fairness of the Prophet in matters of disputes

and crimes was in line with the Commandment of the

Qur’an not to distinguish between a relative and a

stranger in matters of justice: “Whenever you speak,

speak justly and fairly, even if a near relative is

concerned; and fulfill the Covenant of Allah. Thus does

Allah Command you that you may remember and heed.”

(6: 152). And again, in Surah Nisa’ we read: “() you who

56

believe! Stand out firmly for justice as witnesses to

Allah, even as against yourselves, or your

parents, or your near relatives, and whether it be against

rich or poor. For Allah can best protect both. Follow not

the lusts (of your hearts), lest you swerve (from doing

justice), and if you distort (justice) or decline to do

justice. surely Allah is well-acquainted with all that you

do.” (4:135)

Justice and fair conduct attained its perfection at the hand

of the Prophet Muhammad, and rightly so, because he

was the Last of the Messengers of Allah on earth. If he

would not offer fair and just treatment to people and

would not decide people’s disputes with absolute justice

and fairness, then who could be expected to follow him?

He had to establish the rule of justice and fair play in this

world so that people could live in peace and tranquility.

In fact, it is the maintenance of justice and balance in

human affairs and disputes that keeps peace in the

heavens and the earth.

The Prophet firmly established the rule of justice among

his people by his own example and practice. When he

57

was on his deathbed, just a few moments before he

breathed his last breath, he had it publicly announced:

“Is there anyone among you whom I have stricken? Here

is my back, let him strike me in return. Is there anyone

whose character I have defamed or insulted? Let him

now cast reproach upon mc. Is there anyone from whom

I have taken anything unjustly? Let him now come

forward and be indemnified.’’ Upon this, a man among

the crowd reminded the Prophet of a debt of three dinars

of silver. He was instantly paid that sum. The Prophet

then said, “Much easier is it to bear punishment in this

world than throughout eternity.” (Washington Irving,

1985, Mahmet And His Successors, London, Vol. 1, pp.

322-323).

Such was his consciousness and understanding of the

rights of other people, and of the need to dispense them

with absolute fairness and justice, that he did not forget

it, even at the time of his last breath. This is an ever-

living reminder to the Muslims of the great importance of

fairness and justice. It is an obligation of the Muslims

first to Allah, who gave them a perfect Code of Law

58

concerning the determining of the rights of the people

with full justice, and second to the Prophet, who, by his

strict adherence to the rule of law, firmly established this

principle among them and warned them never to relax its

enforcement.

Even his enemies and critics testify to his fair and just

treatment to all: ~‘In his private dealings, he was just. He

treated friends and strangers, the rich and the poor, the

powerful and the weak, with equity, and he was beloved

by the common people for the affability with which he

received them and listened to their complaints.”

(Mahomet and His Successors, p.334).

In the words of his bitterest critic, Sir William Muir: “In

the exercise at home of a power absolutely dictatorial,

Mahomet was just and temperate.” (The Life of

Mahomet, p.526, London, 1878).

Undoubtedly, he was a very fair and just man and

succeeded not only in establishing a very high standard

of justice but also in setting a code of law which helped

to establish and strengthen the rule of law in a country

wherein, before, there had been neither any rule of law

59

nor any respect for law or justice. He so firmly

established a system of justice in the country and so

firmly and deeply engraved it in the hearts of his people

that they truly became the messengers of justice for the

oppressed and down-trodden people of the world. Their

quality of fairness and goodness is mentioned by the

Qur’an in these words: “You are the best of peoples,

raised for mankind, enjoining what is right and fair,

forbidding what is wrong, and believing in Allah”

(3:110).

The standard of the Prophet’s concept of justice was so

exalted that he could not tolerate any kind of

discrimination between man and man on the basis of

color, creed, race, nationality, language, birth or status

where it came to judging disputes between them. It was a

universal code of law which outstripped the barriers of

time and space and applied equally to all races and all

nations, With the passage of time, this Code of Law was

embraced by all the people of the world, though

apparently without recognizing its source. However, all

the credit must go to the Prophet, who was so fair and

60

impartial in practice that his standard of justice

eventually became acceptable to all mankind.

In fact, the concept of the rule of law in its new

dimensions, as presented by the Prophet, had never been

known to man before him. It was he who actually

established the practice of the rule of law in the country

by his own example. He taught by his teaching and

practice that in the sight of the law all were equal, no

matter what their status in society. All were the progeny

of Adam, who was created of dust, and, therefore, they

were all equal in honor and human rights and no one

could claim superiority over others in this respect. The

Qur’an laid the fundamental basis of human honor and

status in these words: “0 mankind! We created you from

a single (pair) of a male and a female, and made you into

nations and tribes, that you may know each other (not

that you may despise each other). Surely the most

honored of you in the Sight of Allah is (he who is) the

most righteous of you.” (49:13).

1. The Prophet once said: “No judge should give

judgement between two people when he is angry.”

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2. “If anyone seeks the office of judge among the

Muslims and when he gets it and if his justice prevails

over his tyranny, he will go to Paradise; but the man

whose tyranny prevails over his justice will go to Hell.”

(Abu Dawud).

3. “Judges are of three types, one of which will go to

Paradise and two to Hell. The type that will go to

Paradise is the man who knows what is the right (verdict)

and gives judgment accordingly. But a man who knows

what is the right (verdict) but acts tyrannically (i.e.,

unjustly) in his judgments, will go to Hell; and the man

who gives judgments when he is Gracious Conduct and

Charming Manners ignorant of the facts will go to Hell.”

(Abu Dawud and Ibn Majah).

4. “Allah is with the judge as long as he is not tyrannical,

but when he is tyrannical, Allah departs from him and the

devil attaches himself to him.” (Tirmidhi and Ibn Majah).

The seriousness of the functions of a judge and

wrongness of submitting false evidence is shown by the

following Iladiih of the Prophet.

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5. It is reported that two men brought a dispute before the

Prophet about inheritance, but neither of them had any

proof beyond their claim. The Prophet, while giving

judgment in this case, said:

“If 1 give a judgment in favor of one respecting what is

rightly his brother’s, I am allotting him only a portion of

Hell.” Thereupon, both the persons said: “Messenger of

Allah, this right of mine may go to my brother” but he

replied: “No, rather go and divide it up, aiming at what is

right; then draw lots, and let each of you consider the

other to have what is legitimately his.”

6.“1 am only a human being and you bring your disputes

to me, sonic perhaps being more eloquent in their

arguments than others, so that I may give judgment on

their behalf It according to what I hear from them.

Therefore. whatever I decide for anyone which by right

belongs to his brother, he must not take it, for I am

granting him only a portion of Hell.” ( Bukhai and

Muslim).

the Qur’an refers to bringing false evidence before the

judge in these words: “Do not usurp one another’s

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property by unjust means, nor offer it to the judges, so

that you may devour, knowingly and unjustly, a portion

of the goods of others.” (2:188).

In Surah Baqarah, we read: “As for those who sell the

faith they owe to Allah and their own pledged word for a

small price, they shall have no portion in the Hereafter.”

(3:77).

It was by means of these severe restrictions and warnings

of the Qur’an regarding false evidence and bribery and

the very clear, fair and just treatment of the Prophet that

the people came to respect the law of Islam.

His benevolent, kind and compassionate conduct towards

the people helped in their better understanding and

acceptance of the basic code of law. Thus, gradually, this

law of justice of the Qur’an gained a firm and strong

footing in Islamic society and then in the course of time

was adopted by other nations and peoples. And now it

has become a distinguishing mark of a cultured and

civilized society.

Instances of the Justice of The Prophet

1. It is reported that one of the Ansari was killed at

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Khaibar. His relatives went to the Prophet who asked

them to produce witnesses to testify to who the

murderers were. As they could not bring witnesses, nor

did they accept the offer of the Prophet that the Jews

would take an oath, Allah’s Messenger paid his blood-

money to the relatives of the deceased. (Abu Dawud).

2. Once a man killed an Ansari. The relatives of the

killed Ansari demanded from the Prophet that the son of

the murderer he given to them in return.

The Prophet refused, saying: “A son is not guilty of the

crime of his father.”

3. It was customary with the Prophet to judge each case

according to the law of the complainant’s religion. Once

a Christian was killed by a Christian. He therefore

enforced the law of the Bible— a life for a life.

4. The chief of a tribe of Ta’if had unlawfully detained a

woman. I-let nephew, Mughirah, an unbeliever,

complained to the Prophet about the unlawful detention

of his aunt. The Prophet immediately ordered the chief to

hand back Mughirah’s aunt to him.

The Prophet always decided each case on the basis of the

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evidence, or, in the absence of evidence, the parties were

asked to take an oath. Then he gave his judgment

according to the Commandment of Allah in that respect.

(Rahman, 1994, Encyclopaedia of Seerah, Vol. VIII, pp.

163-167)

Mercy

Muhammad’s mercy knew no bounds. He was a symbol

of love and mercy. The Qur’an says: “We sent you not

hut as a Mercy for all creatures.’’ (21:107). The most

important feature of his mercy was that it was universal

and not confined to the Muslims or to the Arabs. His

mercy covered all members of humanity. Once he was

asked to invoke a curse upon the non-believers. But he

replied, in anger: “I was not sent on the earth to curse; I

was sent only as a Mercy.” He also said: “1 am just a

mercy which has been bestowed.’’ (Darimi and Baihaqi

in Shu’ab al-Iman).

The prophet Muhammad was extremely merciful to all,

including his enemies and the unbelievers. Many sayings

about incidents of his mercy towards men, women,

children and animals are recorded in the pages of history.

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I. He said: “Allah will not show mercy to him who does

not show mercy to others.” (Bukhari and Muslim).

2. A nomadic Arab came to the Prophet and asked him:

“Do you kiss children? We do not kiss them.” The

Prophet replied: “I cannot help you, since Allah has

withdrawn mercy from your heart.” (Bukhari and

Muslim).

3.“Mercy is taken away only from him who is

miserable.” (Ahmad and Tirmidhi).

4. “He does not belong to us who does not show mercy to

our young ones or respect our old ones, and who does not

recommend what is right and reputable and prohibit what

is wrong and disreputable.” (Tirmidhi).

5. “If anyone strokes an orphan’s head, doing so only for

Allah’s Sake, he will have blessings for every hair over

which his hand passes; and if onyone treats well an

orphan girl or boy under his care, he and I will he like

this in paradise.” Putting two of his fingers together.


In fact, his unbounded mercy was overflowing and was

visible in his kind, loving, compassionate and forgiving

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conduct towards all creatures of Allah.

The abounding Mercy of the Prophet won him very

many friends and supporters of the Faith among the

Arabs and brought them very close to him. The Qur’an

mentions his kindness and mercy in these words: “He is

most kind and merciful to the believers.” (9:128). And

Surah Anbiya’ refers to this great and noble quality of the

Prophet in these words: “We have not sent you but as a

mercy for all creatures.” (21:107).

The Arabic word rahmah has a very wide and

comprehensive meaning and became well-established in

the lifetime of the Prophet. It means mercy, compassion,

kindness, sympathy, etc.

There are many Ahadith of the Prophet which show the

divine aspects of mercy in Islam:

“The believers are like a single man; if his eye is

affected, he is all affected, and if his head is affected, he

is all affected.” (Muslim).

“Believers are to one another like a building whose parts

support one another.” He (the Prophet) then interlaced

his fingers as a demonstration. (Bukhari and Muslim).

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“By Him in Whose Hand is my soul, a man does not

believe until he likes for his brother what he likes for

himself.” (Bukhari and Muslim).

“He who strives on behalf of a widow and a poor person

is like one who strives in Allah’s Way.” (Bukhari and

Muslim).

“I and the one who takes responsibility for an orphan,

whether his Own relation or someone else’s, will be

together in Paradise,” and he held up his forefinger and

middle finger with a slight space between them. (

Bukhari). (Rahman, 1994, Encyclopaedia of Seerah, Vol.

VIII, pp. 167-177)

Forgiveness

The Prophet was most forgiving and he never took

revenge for any personal injury to himself. (Bukhari and

Muslim).

He did not take revenge even on his deadly enemies and

when they were all standing before him defeated and at

his mercy after the victory of Makkah, he forgave them

all.

He was a true reflection of the Quranic verse: “Let them

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forgive and overlook. Do you not wish that Allah should

forgive you? For Allah is Oft-Forgiving, Most Merciful.”

(24:22).

Surah Ma’idah has these words: ‘But forgive and

overlook, and cover up

(their faults), indeed Allah is Oft-Forgiving, Most

Merciful.” (64:14).

The Prophet Muhammad was truly the most loving, kind,

merciful, compassionate and forgiving person.

It is said that the Prophet’s mercy was seen in its most

glorious and most magnanimous form in his forgiveness

of his staunch enemies at the height of his power and

glory, when he had the power to take full revenge on

them and would have been fully justified in doing so. But

he forgave all his enemies and did not take revenge on

any of them. His most admirable and praiseworthy act,

and it is without parallel in human history, is that he

never took revenge on anyone for personal injuries to

himself. It was reported by ‘A’ishah that the Prophet

never took revenge on anyone, on his own behalf, for

anything. (Bukhari and Muslim).

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When he entered Makkah as the victorious commander

of ten thousand soldiers, he did not take revenge even on

the staunchest of his enemies and the enemies of Islam,

who had done everything they could to kill him and to

destroy his Faith and had waged wars against him. He

demonstrated a spirit of magnanimity in victory such as

has had no parallel in history. It is easy to teach high

morals and lofty principles of love and mercy but quite

another thing to practice them. The most distinctive

quality of the Prophet was that he not only taught high

principles to his people but also practiced them at a time

when, as mentioned above, he was at the height of his

power, something no man had ever done before him.

He forgave those who had injured him, beaten him,

abused him and done everything to destroy him and his

Faith. He even forgave the man who had injured his

daughter, Zainab when she was leaving Makkah, an

injury from which she later died. All his deadly enemies,

including Abu Sufyan, lkramah (son of Abu Jahi) and

many other chiefs of Makkah, were among those who

benefitted from his forgiveness.

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According to some, ‘forgiveness was the greatest jewel

in the Prophet’s ideal character. So broad was his heart

that the spirit of revenge was absolutely absent from it.

No wrong could take permanent root in his soft heart. He

reached the highest limit in the attribute of forgiveness

and thereby gained perfection therein up to the limit

which has been destined for mankind. As the Almighty

pardons His servants, so His Messenger pardons his

enemies, showing very greatly a (level) of magnanimity

of heart unparalleled in the history of man.

“Man sometimes denies His existence or takes objects of

worship other than Him, or disobeys His Injunctions and

Revelations, yet He supplies them with food and clothing

and pardons their faults if they penitently turn to Him. in

following this Attribute of Allah, the Prophet extended

his pardon to his bitterest enemies, who tried to expel

him and his Companions not only from his native land,

but also from his last resort, Madinah. This ability of the

Prophet to pardon is vividly illustrated in his precepts

and principles. He said: ‘Moses, son of Imran, once

asked: “0 my Lord! Who is the most honorable of your

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servants to You?” He said: ‘He who pardons when he

becomes powerful’.” (Fazlul Karim, The Ideal World

Prophet, Lahore, 1935).

Prophet Muhammad’s Teachings and Practice on

Forgiveness

1. The Prophet practiced in his ordinary daily life what

he taught to his people. According to ‘A’ishah, the

Prophet never returned evil for evil, but would forgive

and pardon. (Tirmidhi).

2. Regarding the words of Allah Most High: “Repel evil

with what is better.” (4 1:34), Ibn Abbas said that they

meant showing patience when angry and forgiveness

when badly treated, for when people acted in this way

Allah protected them and their enemy became as

submissive to them as though he were a close friend

(Bukhari).

3. Ibn Mas’ud said: “I heard the Prophet narrating the

account of one of the Prophets of Allah who was

assaulted and wounded by his people; while wiping the

blood from the face, he prayed: ‘0 Allah! Forgive my

people because they do not know what they are doing’.”

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4. The Prophet said: “The strong one is not he who

knocks out his adversary; the strong one is he who keeps

control of his temper (and forgives his enemy).” (Bukhari

and Muslim).

5. “He who, in spite of having the capacity to avenge (a

wrong), controls his anger (and forgives), will be singled

out and called by Allah, the Holy, the Exalted, over and

above the multitude, on the Day of Judgement, and given

a beautiful Reward.” (Abu Dawud and Tirmidhi).

6. “No one has done anything more excellent in the Sight

of Allah, Who is Great and Glorious, than he who has

restrained his anger (and forgive), seeking the Pleasure of

Allah Most High.” (Ahmad).

7. “If one guards his tongue, Allah will conceal his

secrets; if one restrains his anger (and forgives), Allah

will keep his Punishment from him on the Day of

Resurrection.” (Baihaqi in Shu’ab al-Iman).

8. The Prophet’s generosity towards his enemies stands

unique in the annals of the world. Abd Allah ibn Ubayy

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was a sworn enemy of the Prophet and his Faith; his days

and nights were spent in plotting mischief against Islam,

even instigating the Quraish and the Jews to crush the

Muslims and Islam. Yet at his death, the Prophet prayed

for his forgiveness; he even offered his own shirt to

enshroud his body.

9. Wahshi, a slave hired by Zubair ibn Mutin, killed

Hamzah, uncle of the Prophet, in the Battle of Uhud. He

was running for his life from place to place until the

Prophet pardoned him.

10. Safwan ibn Umayyah was one of the bitterest

enemies of the Prophet and his Faith. After the conquest

of Makkah, he ran away and went to Jeddah. The Prophet

was informed of his plight by ‘Umar ibn Wahb. The

Prophet gave ‘Umar his turban as a proof of identity and

‘Umar went to him and brought him hack to the Prophet.

He was forgiven all his previous crimes.

11. Labid ibn Aslam was a Jew who lived in Madinah.

He worked some kind of magic upon the Prophet which

caused him a severe headache. The Prophet came to

know of his foul play but did not say anything to him and

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pardoned him.

12. Ferat ibn Hayan, a spy of Abu Sufyan, was once

caught in the act of spying. He was found guilty and

sentenced to death. But the Prophet pardoned him and

cancelled his death sentence when he accepted Islam.

13. Hindah, wife of Abu Sufyan, was one of the severest

enemies of the Prophet and his Faith. When Hamzah was

killed in the Battle of Uhud, she chewed his liver out of

revenge. She was pardoned.

14. Habbar ibn Aswad committed many serious crimes

against the Prophet and his Companions. He also dragged

the Prophet’s daughter, Zaniab, who was pregnant, from

her camel, and she lost her baby as a result of this fall.

She later died of this untimely abortion. He came to the

Prophet and admitted his guilt on the Day of the Victory

of Makkah, and was forgiven by him.

15. The Prophet suffered the worst kind of treatment at

the hands of the leaders of Ta’if. He was subject to the

severest punishment at the hands of the scoundrels,

villains and rogues of Ta’if. They hurled stones at him

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from both sides of the road while he was leaving the

town. He was bleeding and his ankles were badly hurt.

Seeing his suffering, the Angel Gabriel came to him and

asked him if he wished the whole town to be destroyed.

But he was very forgiving and replied that perhaps their

descendants might find guidance.

Later, when the leaders of Ta’if came to Madinah, he

forgot all his suffering and pain and offered them all the

hospitality and generosity that he could afford and did

not say a word about their earlier treatment of him.

16. The Makkans left no stone unturned in their ridicule,

torture and persecution of the Prophet and Companions at

Makkah. Later, at Madinah, they massacred the

Companions in particular and the Prophet’s supporters in

general. The Prophet and his Companions suffered

persistent persecution at the hands of the Quraish to an

extent that perhaps few people in human history have

suffered.

How did the Prophet treat these Makkans? Not only did

he declare that “there is no reproach against you today,”

but he also announced a general amnesty for all. All their

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crimes, murder, persecution and bloodshed were

forgiven. He even invoked blessings on them instead of

taking revenge on them.

17. In the Battle of Uhud, the Prophet was wounded and

his face was covered with blood, but he was saying, “0

Allah! Guide my people, for they are ignorant.”

18. Once an unbelieving Arab Bedouin found the Prophet

sleeping alone under a tree. He was holding a sword and

saying to the Prophet: “Who will now save you?” The

Prophet replied smilingly: “Allah, the All-Powerful.”

Suddenly, the sword fell from the Arab’s hand and the

Prophet, taking it in his hand, said to him: “Who will

save you from my hand?” The Bedouin then pleaded for

his life and the Prophet showed his usual magnanimity

and forgave him.

19. Once the Makkans sent a spy to kill the Prophet. He

was caught and brought to the Prophet. He was very

frightened, but the Prophet told him not

to fear saying: “Even if you want to kill me, you will not

be able to.” Then he was pardoned by the Prophet and set

free.

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20. Once a group of about eighty people suddenly came

out of the bushes on a hill and attacked the Prophet, but

they were caught by the Companions. They were all

forgiven by the Prophet and set free.

Thus it is absolutely clear that the Prophet never showed

any grudge or malice against the people who had driven

him away from his native land, fought wars against him,

committed heinous crimes against his Companions, and

butchered and callously murdered some of his preachers.

When he took prisoners in battle, he pardoned them all.

Even William Muir, one of his severest critics, in view of

his benevolent and extraordinay conduct in such

circumstances, is forced to say some words in his praise:

“But Mohamet, excepting a few criminals, granted

general pardon, and, nobly casting into oblivion the

memory of the past, all its mockery, its affronts and

persecutions, he treated even the foremost of his

opponents with a gracious and even friendly

consideration. Not less masked was the forbearance

shown to Abdullah ibn Ubayy and disaffected citizens of

Madinah, who for many years persistently thwarted his

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designs and resisted his authority, nor the clemency with

which he received the submissive advances of tribes that

before had been the most hostile, even in the hour of

victory.” (The Life of Mohamet).

In the highest kind of magnanimity in the hour of his

greatest victory over his life enemies, and in his graceful

forgiveness of his staunch opponents at the height of his

power is an eternal tribute to the overflowing and

unmatched benevolence and kindness of the Prophet

Muhammad. In this unparalleled and unique example of

forgiveness is also a lesson for the dominant nations of

the Western World. It does not reduce their power, nor

lower their status in the eyes of the world, nor does it

minimize their greatness or undermine their authority; on

the contrary, it adds tremendous moral strength to their

action and greatly increases their stature among the

nations of the world.

Learn some lessons from the example and practice of the

Prophet, and see for ourselves that it pays in the lung run.

Justice must be administered equally and fairly between

all, friend or foe. You will see that benevolent and kind

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conduct will win over for You many friends who were

your enemies before, and you will succeed in your efforts

in peace—making in the world but the primary condition

is benevolence and forgiveness to enemies and sincere

advice to friends to stop their aggressiveness and cruelty.

And if a super—power fails to learn lessons from history

and continues to back aggressive iniquitous nations, it

must know that the law of Nature does not distinguish

between colors nor between races, nor between East and

West. But falls mercilessly on alike. (Rahman, 1994,

Encyclopaedia of Seerah, Vol. VIII, pp. 177-181)

Generosity

The Prophet was extraordinarily generous and benevolent

to the people and his generosity was not confined to his

own relatives and friends but was bestowed equally even

on strangers and enemies. In fact, his generosity towards

his enemies stands unique in the annals of the world.

Ahdullah ibn Ubayy was his sworn enemy; his days and

nights were spent in plotting mischief against him, even

instigating the Quraish and the Jews to crush the

Muslims and the power of the Prophet Muhammad. Yet

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at his death, the Prophet prayed to the Lord for his

forgiveness: he even offered his shirt for his shroud.

The Quraish had subjected the Prophet and his

Companions to the most barbarous tortures while they

were at Makkah. Even when he left Makkah and moved

to Madinah, they waged wars and instigated attacks

against him by other tribes. The treatment which a typical

worldly conqueror would have meted out to them can

easily he imagined. But the Prophet’s generosity was

unbounded. Thirteen long years of persecution at

Makkah and eight years of continuous wars and

conspiracies at Madinah were all forgotten by the

Prophet. The Quraish were generously treated and there

was neither revenge nor reproach. Even the persons who

had committed serious crimes against the person of the

Prophet, his daughter, his uncle Hamza and his

Companions were treated in the same generous way.

In the Battle of Hunain, 6,000 prisoners-of-war were

caught, and the spoils of war consisted of 4,000 goats,

24.000 camels and 4,000 uqia (tola) of silver. The

Prophet generously released all the prisoners and

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distributed all the spoils among the people.

The Prophet was by nature merciful and compassionate

and did not want any harm to come to any human being.

He would, therefore, generously ignore other people’s

faults, and even enmity, and help them in distress and

need. His wife, ‘A’ishah, said that the Prophet was never

given a choice between two things without taking the

lesser of them, provided it involved no sin. (Bukhari and

Muslim).

When he heard that the Makkans were suffering from

extreme famine, he not only sent funds for their help but

also asked his followers in Najd. who were holding back

supplies of corn from them because of their enmity and

wars with the Prophet, to release the corn supplies to

them. Who else would have shown such generous

goodwill to enemies who had persecuted him and his

Companions for thirteen years and then forced them to

leave their homes and their city of birth, and even then

did not let them live in peace in Madinah, but waged

continuous wars against them? They were in a state of

war when their famine struck them, but he did not do

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what any other enemy would have done-take advantage

of the famine- but generously helped the Makkans in

their relief measures by sending them money and

supplies of food so that they would not suffer.

Who else would have shown such generosity to his

enemies in the state of war in those days when cruelty

reigned among warring tribes everywhere? It was the

way and practice of the Prophet Muhammad, alone of all

the people of the world, past and present, to be generous

to his enemies when they were facing a natural calamity

over which they had no control. It was a gesture of

goodwill from one member of humanity to another

member who was in real trouble. This is what humanity

teaches! And this is what the Messengers of Allah came

to teach people — to be humane, kindly and generous to

other members of the universal Brotherhood of Man,

especially when the latter are suffering from a natural

calamity. If people do not show this regard for their

fellow humans, what is humanity for? What would be the

difference between human beings and animals?

This was one of the major functions and objects of the

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Prophet, as it was with his predecessors: to develop a

sense of higher humanity among the people and to help

them to forget their minor and narrow differences, such

as of race, color and nationality, so that they could rise

higher and reap the fruits of human Brotherhood by

helping each other in all that is for the common good of

humanity.

This was what the Prophet taught and preached and this

was what he practiced towards all. And this is why the

Prophet Muhammad can be called the Crown Jewel in

the treasury of humanity as regards its relationship with

each other.

Charity

The Prophet Muhammad was immensely charitable and

did not like anyone to go away empty-handed. Whoever

came to him asking for food was given it to his full

satisfaction. He would give to the need and the destitute

whatever lie had in his house, so that occasionally the

Prophet was left with

nothing for himself and his family to eat. Sometimes, he

and his family did not get any food for several successive

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days. In such circumstances, the Prophet would consider

himself to be fasting.

It is said that his charity reached its climax during the

month of Ramadan, when it became like an overflowing

stream. The Prophet said that he only maintained and

distributed things; it was Allah Who provided everything.

History has seen no man more generous or more

charitable in practice to other people than the Prophet. It

is reported that he never disappointed anyone in need, but

always gave something, even though it might be a small

thing. Many sayings of the Prophet are recorded asserting

the excellence of charity even though it may be

insignificant in quantity or value.

1. “If anyone gives as charity the equivalent of a date

from something lawfully earned, for Allah accepts only

what is lawful, Allah will accept it with His Right Hand,

then foster it for the one who gave it as one of you fosters

his colt, until it becomes like a mountain.” (Bukhari and

Muslim).

2. “None of you Muslim women must consider even a

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sheep’s foot too insignificant a gift to give to her

neighbor.” (Bukhari and Muslim).

3. “Any Muslim who gives a garment to a Muslim to

wear will be in Allah’s safe-keeping as long as a shred of

it remains on him.” (Ahmad and Tirmidhi).

4. “Send away the beggar with something, even if it is

only a burnt hoof.” (Malik, Nasai, Tirmidhi and Abu

Dawud).

5. “The most excellent charity consists in your satisfying

a hungry stomach.” (Baihaqi in Shuab al—Iman).

6. “When you make soup, remember your neighbor and

put a lot of water in it.” (Muslim).

Islam has greatly widened the scope and dimensions of

charity, in Islam, for every act of kindness and generosity

is considered to he charity. And everything or every word

that benefits human beings, animals or vegetation, is an

act of charity. Once the Prophet said that every Muslim

must give charity. He was asked how this applied to one

who had nothing. He replied that he should work with his

hands, gaining benefit for himself thereby and enough to

give charity. He was then asked what would happen if he

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were unable to do this or did not do it. He replied that he

should help one who was in need and destitute. He was

then asked what should he do if he did not do that. He

replied that he should enjoin what is good and right.

Then he was asked what he should do if he did not do

that. He replied that he should refrain from evil, for that

would be charity for him. (Bukhari and Muslim).

These and other such saying of the Prophet show the real

dimensions of charity in Islam.

1. It is related: “Forgiveness was granted to an unchaste

woman who, coming upon a dog panting and almost dead

with thirst at the mouth of a well, took off her shoe, tied

it with her headcovering, and drew some water for it. On

that account she was forgiven.”

The Prophet was asked whether people received a reward

for what they did to animals, and he replied, “A reward is

given for doing good to every creature.” (Bukhari and

Muslim).

2, It is also related that: “A woman was punished on

account of a cat which she kept shut up and it died of

hunger. She did not feed it or let it out so that it might eat

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things creeping on the earth.” (Bukhari and Muslim).

3. “If a Muslim plants something or sows seeds from

which man, bird or beast eats, it counts as charity for

him.” (Bukhari and Muslim).

4. “A man who came upon a branch of a tree

overhanging a road and decided to remove it from the

way of Muslims to keep it from annoying them was sent

to Paradise.” (Bukhari and Muslim).

5. “A man asked the Prophet to teach him something

from which he would receive benefit. He told him to

remove from the way things which caused discomfort

and harm to the Muslim.” (Muslim).

6. “If you people greet all whom you meet, provide food,

care for the wellbeing of your kindred.., you will enter

Paradise in peace.” (Tirmidhi, Ibn Majah and Darimi).

7. “If you worship the Compassionate One (i.e., Allah),

provide food and greet all whom you meet, you will enter

Paradise in peace.” (Tirmidhi and lhn Majah).

8. “Every act of kindness is charity, and kindness

includes meeting your brother with a cheerful face and

pouring water from your bucket into your brothers’

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vessels.” (Ahmad and Tirmidhi).

9. “When you smile in your brother’s face, or enjoin

what is right and good, or forbid what is wrong and evil,

or direct someone who has lost his way, or help a person

who has had eyesight, or remove a stone, thorns or bones

from the way, or pour water from your bucket into your

brother’s bucket, it counts to you as charity.” (Tirmidhi).

The prophet said: “Charity does not diminish wealth;

Allah enhances the honour of one who forgives, and if

one humbles himself for the sake of Allah, Allah exalts

him in rank.’ (Muslim)

Once, after the afternoon prayer, the prophet stood up

and hurriedly went home. People were surprised by his

haste. Later, he explained that: “There was left with me a

piece of silver (or gold) which was meant for charity. I

was disturbed that it should remain with me overnight. I

have now arranged for its distribution.” ( Bukhari).


23)

Charity Spent On Relatives

The Prophet greatly praised the giving of charity to near

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relatives and the members of one’s family:

1. The best charity is that which leaves sufficient to live

on; and begins with those for whom you are responsible.”

(Bukhari).

2. “When someone spends on his family, seeking his

Reward for it from

Allah, it counts to him as charity.” (Bukhari and

Muslim).

3. “Of the dinars you spend as a contribution in Allah’s

Way, or to set free a bondman, or as charity given to a

poor man, or in support of your family, the one spent in

support of your family produces the greatest reward.”

(Muslim).

4. “The most excellent dinars a man spends are those he

spends on his companion in Allah’s Way.” (Muslim).

5. A man asked the Prophet what kind of charity was

most excellent and he replied: “What a man with little

property can afford to give; and he begins with those for

whom he is responsible.” (Abu Dawud).

6. “Charity given to a poor man is just charity, but when

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given to a relative it serves a double purpose, being both

charity and a connecting link (sila rahmi).” (Ahmad

Tirmidhi, Nasai, Ibn Majah and Darimi).

7. “Two people’s food is enough for three and three

people’s is enough for four.” (Bukhari and Muslim).

These Ahadith clearly point out the great excellence of

any charity spent on the needs of the members of one’s

family and other relatives.

Examples from the Practice of The Prophet

The prophet was so generous and charitable that his

generosity and benevolence can only be compared, in its

vastness, abundance and excessiveness, to an

overflowing stream. It left no one wanting; no one

thirsty; no one hungry; and no one wishing for more.

Gold, silver and wealth in cattle was being received

every day in huge quantities. But the Prophet saw that

every dirham of gold and silver and every weight of

grain and every head of cattle was distributed among the

people.

Once a needy person came to the Prophet and demanded

something. He asked him to sit and wait for Allah’s

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Benevolence. Eventually, three persons had come and

were waiting. The Prophet had nothing at that time to

meet their demands. In the meantime, a person came and

presented four uqia (tola) of silver to him. He gave them

one uqia each and had one uqia left. That night he went

to bed and put the silver piece under his pillow. His wife,

‘A’ishah, noted that the Prophet was very restless that

night and was unable to sleep. He rose from his bed and

offered a prayer and then tried to sleep again, but in vain.

She asked him why he was unable to sleep. Was he

indisposed? He took out the piece of silver and, showing

it to her, said: “It is this thing that is disturbing my sleep

— I fear lest I die while it is still with me.”

It was his general declaration that if a Muslim died

leaving behind any debt, his debt would be paid by him.

And if any Muslim died leaving behind any asset, it

would go to his heirs. And it is reported that there had

never been any demand put to the Prophet to which he

said: “No”. (Bukhari and Muslim).

At the time of his death, the Prophet did not leave behind

any gold or silver, goats or camels, and did not make a

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will. In fact, his coat of armour, which was all he owned

at the time, was mortgaged with a Jew for a few coins.

This was the way of the Prophet, who was the most

charitable of all people.

All these narrations relate to his practical life while he

was the ruler and head of the state of Madinah. There

was no shortage of wealth, but he had voluntarily taken

on a life of poverty; a life of privation; a life of hunger,

so that millions and millions of poor and destitute

members of humanity could take comfort from his

example of a peaceful, virtuous and contented life in

scarcity and poverty, and forget their pain and suffering

and endeavor to seek comfort and tranquility in rising to

a life of higher humanity in his footprints.

1. “According to ‘A’ishah Siddiqah: “Sometimes a

month would pass in which we did not kindle a fire, and

had only dates and water, unless a little meat was

brought.” (Bukhari and Muslim).

2. “The Prophet’s family did not have a full meal of

wheaten bread for two

successive days, but would have dates on one of

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them.”(Bukhari and Muslim).

3. “Up to the death of Allah’s Messenger, they did not

have a full

cooked meal, only dates and water.” (Bukhari and

Muslim).

4. Nu’man ibn liashir said: “I have seen your Prophet

unable to get enough dates to fill his stomach.” (Muslim).

5. ‘A’ishah Siddiqah said that the Prophet’s family did

not have enough barley bread to satisfy them on two

consecutive days up to the time when Allah’s Messenger

was taken in death. (Bukhari and Muslim).

6. According to Anas, he took some barley bread and

rancid fat to the Prophet, who had given a coat of mail of

his in pledge to a Jew in Madinah and received from him

some barley for his family. The reporter added that he

heard from Anas that the Prophet’s family never had in

the evening a sa (a weight) of wheat or a sa of grain, yet

he had nine wives. (Bukhari).

7. The Prophet said: “0 Allah, grant me life as a poor

man, cause me to die as a poor man, and raise me in the

company of the poor.” (lbn Majah).

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8. The Prophet said: “Seek me among your weak ones,

for you are given provision, or help, only by reason of

the presence of your weak ones.” (Abu Dawud).

9. “If anyone is satisfied with a small provision from

Allah, Allah will be satisfied with a few good deeds from

him.” (Baihaqi in Shuab al-Iman).

More Aliadith on The Prophet’s Teaching and

Practice

1. The Prophet once said to Abu Dharr: “0 Abu Dharr! If

I had gold equivalent to the mountain Uhud, I would not

have wanted anything to be left of it with me except a

few pieces.”

2. It was the normal practice of the Prophet to give away

in charity every evening everything that was left as

surplus in the house. Once, in the middle of his prayer, he

remembered that he had left some coins in his house.

immediately after finishing his prayer and quite against

his usual practice, he suddenly went to his house to the

surprise of all his Companions, took the dinars and

distributed them among the poor, and then came back to

the mosque

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3. The Prophet arranged that his heirs would not inherit

any dinars, for, after the expenses of his wives and the

wages of his laborers, anything left would go to charity.

4. Once, when the revenue from Bahrain was received, it

was spread on the floor of the mosque and was

distributed among his Companions. When the last dirham

was distributed, he got up went to his home, without

having taken anything from it for himself.

5. The Prophet loved his daughter, Fatimah, very much.

Once she asked the Prophet for a maid-servant from the

spoils of war. The Prophet told her that until the needs of

the Companions of Suffah (who were poor Muslims who

lived in the Mosque and devoted their time to learning

and worship) had been met, he could not think of other

needs or the needs of his family.

6. Once Fatimah and the two daughters of Zubair came to

the Prophet and asked for a portion of the spoils of war to

meet their needs. The Prophet said that the families of the

soldiers who had died in the Battle of Badr would be paid

first.

7. Once a woman offered the Prophet a gift of a sheet of

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cloth, which he urgently needed for himself and was

much pleased to receive. But a man begged it for himself,

and the Prophet at once gave it to him. The Companions

knew the urgent need of the Prophet and rebuked the man

for his ungentlemanly behavior.

8. Once a rich Jew gave some gardens to the Prophet and

he used all of them to meet the needs of the poor and the

destitute.

9. A Companion of the Prophet had nothing for his

marriage feast. He came

to the Prophet and was told to take away the basket of

wheat from

‘A’ishah’s house. The Companion took the basket of

wheat, leaving nothing for the Prophets’ family. So that

night, the Prophet and his wife ‘A’ishah, went without

food.

10. It is reported that once a man stayed as a guest with

the Prophet. At that time, the Prophet had only goat’s

milk for his household. The man drank the whole of the

goat’s milk and nothing was left for the Prophet and his

household. Even on the previous night, he had had

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nothing for the evening meal except this goat’s milk.

11. The Prophet had three landed properties. One at

Khaibar, one at Fadak and one at Madinah. Two-thirds of

the Khaibar revenues were reserved for the Muslims and

one-third to meet the annual expenses of his wives. What

was left over from this revenue, he distributed among the

needy and the poor muhajirun (emigrants) of Madinah.

The revenues from Fadak were entirely spent on the

needs of the poor and the destitute. He even refused to

give any of it to his daughter Fatimah. And the revenue

from the property at Madinah was given as a gift to

someone.

It was the normal practice of the Prophet to give

preference to the needs of others over his own and those

of his family. He sacrificed his comforts for the sake of

other people, especially the needs of the poor and

orphans. All his life, he never disappointed any beggar or

anyone in need. No beggar was ever turned empty—

handed from his door. He always gave him something,

no matter how little it was, or how insignificant or

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whether anything was left in the house for the Prophet

and his family. This was all done in obedience to the

Command of Allah: “Therefore, treat not the orphan with

harshness, nor turn away the beggar; but always give

something to Allah’s needy servants from the Bounty He

has bestowed on you.” (93:9—11).

Once the Prophet told ‘A’ishah: “0 ‘A’ishah! Never turn

away any poor beggar from your door. Always try to

give him something, though it may be only a date. 0

‘A’ishah! Love the poor and let them come to you for

help.”

12. The great importance of helping the poor and the

needy in the Islamic context is indicated by the following

Hadith.

“Allah will say to a man on the Day of Resurrection. ‘0

son of Adam! I was hungry, but you did not give me

food’. The man will say: ‘0 my Lord! How could I have

given You food when You are the Lord of the Worlds!’

He will say: ‘Did you not know that such a servant of

Mine asked you for food, but you did not feed him? Did

you not know that had you given him food, you would

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surely have found Me with him?”

“O son of Adam! I was thirsty but you did not give Me a

drink? The man will say: ‘0 my Lord! how could I have

given You drink when You are the Lord of the Worlds’?’

He will say: ‘Such a servant of Mine was thirsty but you

did not give him a drink. Did you not know that if you

had given him a drink, you would have found Me with

him’!’

‘0 son of Adam! I was naked but you did not clothe

Me.’ The man will say:

‘0 my Lord! How could I have clothed You. when You

are the Lord of the Worlds?’ He will say: ‘Such a servant

of Mine was naked but von did not clothe him. Did you

not know that if you had clothed him, you would have

found Me with him’?’.

All these verses of the Qur’an and teachings and the

practice of the Prophet are a testimony to the fact that the

Prophet Muhammad was truly the most charitable of all

people: he never used anything for himself or his family

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when it was needed for the poor or orphans. (Rahman,

1994, Encyclopaedia of Seerah, Vol. VIII, pp. 183-184)

Hospitality

The Prophet was the most hospitable of all the people. It

was, of course, a natural and distinguishing quality of the

Prophet Muhammad that he was more hospitable than

other people. He was a Messenger of Allah and, as such,

was responsible for calling people to the Way of Allah,

and, in this capacity he was bound to welcome and

receive people with the overflowing generosity,

boundless benevolence, kind sociability and liberal

hospitality bestowed on him by his Lord, Who is not only

Kind, and Merciful but is also Most Gracious and

Bountiful,

The Prophet was well—known for his hospitality even

before his Prophethood. He entertained poor people and

helped them to the best of his ability. But after he

received the Call to Prophethood, his hospitality knew no

bounds. After the conquest of Makkah, deputations from

all the tribes and clans of Arabia and emissaries and

ambassadors from different states began to pour into

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Madinah. this naturally increased the work of

entertaining immensely. The Prophet received all these

guests himself. His resources were limited and he had

often to borrow funds from other people. Sometimes he

had to pawn things, such as his armour, with the local

Jewish shop-keepers in order to borrow some money for

food. However, in spite of all these difficulties, he tried

to entertain his guests in the best possible manner in the

best traditions of Arab hospitality. In his role as host, he

would never discriminate between a Muslim and a non-

Muslim, but would offer to all the best entertainment

within his means.

It is said that his hospitality had become proverbial in

Arabia and that he came to be known among the people

as the most hospitable of them all. Sometimes he would

pass the night without having had a meal and having

spent whatever he had in entertaining his guests. This did

not happen just occasionally, but often.

It is reported that hospitality reached its highest pitch

with the Prophet. He would take pains to entertain his

guests as best as he could. In person, he would wait upon

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them (even though the Companions would have loved to

do this work for him and asked him to let them, but he

insisted that they were his own guests and he would

entertain them and look after them himself). However,

when the number of guests was too great for him to

accommodate, he would distribute some among his

Companions, who, like the Prophet, would show them

every attention.

The Prophet’s Teachings on Hospitality

The Prophet said:

1. “He who believes in Allah and the Last Day should

honor his guests. Provisions for the road are whatever

will serve for a day and a night; hospitality extends for

three days; what goes beyond that is charity; and it is not

allowable that a guest should stay until he makes himself

a burden.” (Bukhari and Muslim).

2. A Companion told the Prophet: “You send us out and

we sometimes come to people who do not give us

hospitality. What do you think we should do?” The

Prophet said: “If you come to people who order for you

what is fitting for a guest, accept it; but if they do not,

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take from them what is fitting for them to give to a

guest.” (Bukhari and Muslim).

3. A Companion asked the Prophet, “Messenger of

Allah, tell me: if I come to a man who does not entertain

me or show hospitality and he afterwards comes to me,

should I entertain him or treat him as he treated me?”

The Prophet said: “Entertain him.” (Tirmidhi).

4. “Eat together and not separately, for the blessing is

associated with the company.” (lbn Majah).

5. ‘It is a part of the practice (Sunnah) of the Prophet that

a man should accompany his guest to the door of’ the

house.” (Ibn Majah and Baihaqi in Shu’ab al-Iman).

6. “(Good comes more quickly to the house in which

food is provided (to the guests) than the knife comes to

the camels; hump.’’ (Ibn Majah).

7. “When one of you is invited to a meal, he must accept

it. If he wishes, he may eat, but if he wishes he maY

leave the food alone.” (Muslim).

8. “if anyone rejects an invitation, he has disobeyed

Allah and His Messenger.” (Bukhari and Muslim).

9. The worst kind of food is that at a wedding feast to

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which the rich are invited and from which the poor are

left out.” (Bukhari and Muslim).

10. “When two people issue you an invitation for the

same time, accept that of the one who lives nearer you,

but if one invitation comes before the other, accept the

invitation of the one who comes first.” (Ahrnad and Abu

Dawud).

11. The Prophet forbade people to accept the food of

those who invite people for self—glory and ostentation.

(Ahmad and Abu Dawud).

12. “When one of you visits his brother Muslim, he

should eat his food without asking questions.’ ( Baihaqi

in Shu’ab al-Iman)).

Examples from the Prophet’s Practice

1. A man prepared some food specially for the Prophet

and also invited four other persons with him. But an extra

person who had not been invited also joined them. On

arriving at the door of the host’s house, the Prophet said

to the host: “ This man has accompanied us. If you like,

he will join us, otherwise he will go back.’’ The host

replied: “() Messenger of Allah. I invite him.’’ (Bukhari

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and Muslim).

2. “He who serves drinks should himself be the last

person to drink.’’ (Tirmidhi).

3. Once a deputation from Abyssinia Came to Madinah .

The Prophet entertained them in his house and himself

served food to them.

4. Once a Bedoun unbeliever came to the Prophet and

stayed with him.

The Prophet had seven goats. One by one, the Bedouin

drank the milk of all the seven goats before he was

satisfied. Nothing was left for the Prophet’s family that

night, but the Prophet did not say anything to the

Bedouin.

5. “ When Allah’s Messenger ate with people, he was the

last to finish eating.” (Baihaqi in Shu’ab al- Iman).

(Rahman, 1994, Encyclopaedia of Seerah, Vol. VIII, pp.

190-193)

Values out of Prophet Muhammad's Last Sermon

After praising and thanking Allah the Prophet said:

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"O People, lend me an attentive ear, for I know not

whether after this year I shall ever be amongst you again.

Therefore listen to what I am saying very carefully and

take these words to those who could not be present here

today.

O People, just as you regard this month, this day,

this city as Sacred, so regard the life and property of

every Muslim as a sacred trust. Return the goods

entrusted to you to their rightful owners. Hurt no one so

that no one may hurt you. Remember that you will

indeed meet your Lord, and that he will indeed reckon

your deeds. Allah has forbidden you to take usury

(interest), therefore all interest obligations shall

henceforth be waived. Your capital is yours to keep. You

will neither inflict nor suffer any inequity. Allah has

judged that there shall be no interest and that all the

interest due to Abbas ibn 'Abd'al Muttalib [the Prophet's

uncle] be waived. Every right arising out of homicide in

pre-Islamic days is henceforth waived and the first such

right that i waive is that arising from the murder of

Rabiah ibn al Harithibn.

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O People, the unbelievers indulge in tampering

with the /000000000 in order to make permissible that

which Allah forbade, and to forbid that which Allah has

made permissible. With Allah the months are twelve in

number. Four of them are holy, three of these are

successive and one occurs singly between the months of

Jumada and Shaban.

Beware of Satan, for the safety of your religion. He has

lost all hope of that he will be able to lead you astray in

big things, so beware of following him in small things.

O People, it is true that you have certain rights

with regard to your women but they also have rights over

you. Remember that you have taken them as your wives

only under Allah's trust and with His permission. If they

abide by your right, then to them belongs the right to be

fed and clothed in kindness. Do treat your women well

and be kind to them for they are your partners and

committed helpers. And it is your right that they do not

make friends with anyone of whom you do not approve,

as well as never to be unchaste. O People, listen to me in

earnest, worship Allah, say your five daily prayers, fast

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during the month of Ramadhan, and give your wealth in

Zakat. Perform Hajj if you can afford to.

All mankind is from Adam and Eve, an Arab has

no superiority over a non-Arab nor a non-Arab has any

superiority over an Arab; also a white has no superiority

over a black nor a black has any superiority over a white

- except by piety and good action. Learn that every

Muslim is a brother to every Muslim and that the

Muslims constitute one brotherhood. Nothing shall be

legitimate to a Muslim which belogs to a fellow Muslim

unless it was given freely and willingly. Do not therefore

do injustice to yourselves. Remember one day you will

meet Allah and answer your deeds. So beware: do not

stray from the path of righteousness after I am gone.

O People, no prophet or apostle will come after

me, and no new faith will be born. Reason well,

therefore, O People, and understand my words which I

convey to you.

I leave behind me two things, the Qur'an and my Sunnah

and if you follow these you will never go astray.

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All those who listen to me shall pass on my words

to others and those to others again; and may the last ones

understand my words better than those who listen to me

directly. Be my witness, O Allah, that I have conveyed

Your message to Your people."

In international communication and Globalization,

Oliver Boyd- Barrett stated that cultural studies has a

great deal to offer in the study of how global texts work

at a local level…The prophet Muhammad directed his

last speech to all mankind. He was addressing his speech

to the loving and the sincere Muslims who were with him

at that that time, but he was speaking to all mankind. He

was speaking to all mankind through those Muslims. For

this reason He said to them: O people or O mankind. He

used this terminology eight times in the same speech. He

never used the terminology of: O Muslim! Or even O

Believers! His message was and is still to every person

everywhere in the world irrespective of his religious or

political affiliation.

The universal values of the last sermon of the

prophet Muhammad are:

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Equality of Mankind

The message that the prophet delivered, included a very

important concept, i.e., equality of mankind. People are

equal in the sight of ALLAH and in front of the law. The

prophet stated that “ no Arab has any privilege over a

non-Arab, except that based on piety.”

Declaration of Human Rights

The charter of the UN on Human Rights was written in

the 40’s, but the human rights in Islam were recognized,

declared and excuted for over 1400 years. Every place

one reads in the farewell Sermon of the Prophet

Muhammad, will find clearly the declaration of human

rights. This declaration is summarized as follows:

1. Freedom to all

2. Sanctity of life, wealth and property

3. Equality of all races

4. Justice in front of the law and in front of ALLAH

5. Women’s rights and obligations. They were to be

treated as partners but not as subjects.

6. No exploitation or monopoly. The rich is not to be

richer while the poor is to be poorer.

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7. Rights of others are to be preserved and to be

delivered.

8. People are to take this declaration seriously, they are

to preach it and to practice it too, every where they go

or move.

Sanctity of Life and Property

The sanctity of life and property was pronounced clearly

by the prophet in his farewell speech. People are to be

protected, their lives are to be preserved and their

properties are to be saved.

Abolition of Usury

The concept of economic exploitation is totally

prohibited in Islam. Usury is a form of economic

exploitation, therefore, Islam prohibited this type of

business. Because of such economic monopoly and

exploitation in a capitalistic system, the rich will become

richer and the poor will become poorer.

Rights and Duties of Women

In his farewell speech, the prophet Muhammad spelled

out the best declaration for women’s rights. He

demanded that the husbands should treat the wives with

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kindness and gentleness. Men are to know that their

women are their partners. The prophet recognized the

duties and the responsibilities of both partners and

emphasized that the man is the HEAD, while the women

is the HEART of the family.

The Last Sermon Confirms the Main Points from the

Quran

Shahid Athar compared the last sermon of the prophet to

verses from the Quran.

"Oh Prophet, We have sent you as a witness, news

bearer and a warner and as someone who invites

people to God by His permission and a shining

Lamp" (33:45-46).

Prophet Muhammad who was sent to mankind as a

news bearer and a wamer for he spoke the truth

and did not invent something of his own.

TRUST AND ACCOUNTABILITY

Sermon: "Oh people, just as you regard this month,

this day, this city as sacred, so regard the life and

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property of every Muslim as a sacred trust.

Remember that you will indeed appear before God

and answer for your actions."

Quran: "If anyone killed a person unless it is for a

murder or spreading mischief on earth it would be

as it he killed the whole mankind, and if anyone

who saved a life, it would be as if he saved the life

of whole mankind" (5:32). "Then on that day not a

soul will be wronged in the least and you shall but

be prepaid in the needs of your past deeds"

(36:54).

FINANCIAL OBLIGATIONS

Sermon: "Return the things kept with you as trust

(amanah) to their rightful owners."

Quran: "If one of you entrusts (something) the one

who has been entrusted with it should hand over

his security and he should heed God and not hide

any testimony. Anyone who hides it-has a sinfull

heart" (2:283).

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INTEREST (RIBAH)

Sermon: "All dues of interest shall stand cancelled

and you will have only your capital back. Allah

has forbidden interest, and I cancel the dues of

interest payable to may uncle Abbas ibn Abdul

Muttalib."

Quran: "You who believe fear God and write off

anything that remains outstanding from lending at

interest if you are (true) God and His Messenger If

you repent you may retail your principal do not

wrong and you will not be wronged" (2:278).

TREATMENT OF WIFE (SPOUSE)

Sermon: "Oh people, your wives have a certain

right over you and you have a certain right over

them. Treat them well and be kind to them for they

are your committed partners and commited

helpers.

Quran: "Provide for them the rich according to his

income and the poor according to his means, a

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provision according to the custom. This is an

obligation for those who act kindly" (2:236).

"Treat them politely even if you dislike them,.

Perhaps you dislike something in which God has

placed much good" (4:19).

BROTHERHOOD

Sermon: "Oh you people listen carefully. All the

believers are brothers. You are not allowed to the

things belonging to another Muslim unless he give

it to you willingly."

Quran: "Believers are but brothers so set things

right between your brothers and fear God so that

you may find mercy" (49: 1 0).

SUPERIORITY IS ONLY IN PIETY AND

SUBMISSION

Sermon: "Oh people, no one is higher than the

other unless he is higher in obedience to God. No

Arab is superior to a non-Arab except in piety."

117

Quran:"The most honored among you in the sight

of God is (he who is) the most righteous of you

and God has full knowledge and is will acquainted

(with all things)" (49:134). "Who can be better in

religion than he who submits his whose self to

God, does good and follows the ways of abraham

for God did take Abraham for a friend" (4:125).

DUTIES REGARDING THOSE WORKING

UNDER US

Sermon: "Oh people, be mindful of those who

work under you. Feed and clothe them as you feed

and clothe yourselves."

Quran: "Act kindly just as God treated you kindly"

(28:77). "God has favored some of you over their

provisions to those whom their right hand controls

so that they become equal (partners) in it. Would

they thus disclaim God's favor" (16:71).

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CONCLUSIONS

Prophet Muhammad unique communication and

leadership style led to the spread of Islam, not only

within Arabia but also outside to the north, south, east,

west and southwest of Arabia. His communication with

his followers surprised his enemy who came to negotiate

a peace treaty with him. As a leader during wartime or as

a leader during peacetime, Prophet Muhammad proved to

master skillful techniques with which he accomplished

his goals in delivering the message of Islam.

The Prophet’s message of Islam was intended for

the Arabs during the seventh century and to all mankind

at all times thereafter. He took advantage of the peace

treaty between him and the Quraish tribe, his main

enemy, and sent ambassadors to the world leaders of his

time. He informed them about the message of Islam.

Most of these leaders responded positively except one.

The prophet Muhammad was supremely successful

on both the religious and secular level. There are sayings

from the prophet related to every activity that a person

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might encounter during the day or during the night. Islam

is a way of life.

The farewell speech of the Prophet Muhammad

was directed to all mankind at all times and for all

generations. He laid down the foundation of morality,

justice, equality, brotherhood, and accountability. He

abolished economic exploitation and human

enslavement.

He demanded that the congregating Muslims

deliver his message to all mankind. Accordingly, they did

deliver the message. For this reason, the message of

Islam has spread through the centuries to every corner of

the world. The globe population of Muslims is now more

than one billion.

In his political leadership communication, the

Prophet’s demonstration of extreme self-control made his

followers to love him and his enemies either to give up

and join his religion or to fear him and stay away. There

was no human being who had his life more scrutinized

and documented than the Prophet Muhammad. His

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behavior toward his companions was perfect and toward

his foes was fair.

Prophet Muhammad’s unique educational

communication and leadership style led to the spread of

Islam. As a leader in war or in peace, Prophet

Muhammad proved to be a master of techniques for

accomplishing his goal of delivering the message of

Islam.

Encyclopedia of Ethics From an Islamic Perspective

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