The Prophet Muhammad a Mercy To the World

His Merciful Nature

He was also a model of mercy and kindness. It is related:

'The Prophet if he heard, during prayer, a child crying he would hasten the end of prayer so that the child's mother [who was praying with the Prophet] could go to the child.

64 mak"rim al-akhl"q; p.35. 65 al-waf"' bi-a9w"l al-muNUaf"; vol.2, p.298. 66 The Holy Qur'an: ?"h" (20): 1-2. ?"h" is another name for the Prophet.

Someone said to him: 'O Apostle of God, you made the prayer lighter today!' He said: 'I heard a child crying and I feared that his mother would be concerned.'67 It is related that the Apostle of God smiled when some prisoners of war were brought before him. One of the prisoners said: 'O Muhammad, you take us prisoner and then you smile?' He said: 'I smiled because I want to take you towards felicity and Paradise, whereas you want to flee towards wretchedness and Hellfire.'

It is related that Maysarah ibn Ma!bad said: 'A man came to the Prophet and said: 'O Apostle of God, we were a people of the Ways of Ignorance, and we worshipped idols and killed our children. I had a daughter and she was always delighted when I called her. So one day I called her and she followed me and we went to a nearby well belonging to my family. There I took her hand and threw her into the well. The last thing I heard from her was her saying: 'Daddy, daddy.'' The Apostle of God wept until his eyes were blinded with tears.'68

His Kindness to Animals

The Apostle of God's forgiveness and kindness was not confined to human beings but also encompassed animals. Once he saw a she camel that had been hobbled but was still loaded and it was evidently heavy for her although she was standing and hobbled. He said: 'Where is her owner? Tell him that he should be prepared for a suit against him on the morrow.'69

67 bi9"r al-anw"r; vol. 88, p.41, chap.2, 9ad:th2. 68 al-waf"' bi-a9w"l al-muNUaf"; vol.2, p.541. 69 bi9"r al-anw"r; vol.7, chap.11, p.276.

Abd al-Ra9m"n ibn Abdull"h said: 'We were on a journey with the Apostle of God when we saw a small bird with two chicks. So we took the two chicks and the bird came flapping its wings [in distress]. When the Apostle of God came he said: 'Who has bereaved this bird of her children? Return her children to her.'70

He was once sitting when a pussy-cat came and slept on his sleeve. When he wanted to get up, he did not want to disturb her, so he cut off the piece of his sleeve on which she was sleeping on.

He used to say that an animal has six rights over its master: when he stops he should begin by feeding it, and if he passes by water he should offer it the chance to drink, and he should not strike it except for a good reason, and he should not make it bear more than it is able, and he should not make it walk more than it is able, and he should not sit upon it for prolonged periods while it is stationary.'71

His Bravery

Imam Ali, Commander of the Faithful said: 'Whenever the fighting became intense we would shield ourselves with the Apostle of God, may Allah bless him and his family, and no- one would be closer to the enemy than him.'72 Imam Ali also said: 'For the sake of the pleasure of God he went through every adversity and swallowed every bitter morsel. Those nearest to him were fickle and those furthest

70 akhl"q al-nab: wa "d"buh; p.75. 71 bi9"r al-anw"r; vol. 61, chap. 8, p 210, 9ad:th 16. 72 nahj al-bal"ghah; al-£"li9, 9ad:th 9, p.520. 5th edition.

from him conspired against him. The Arabs prepared to make war upon him until they brought their enmity to his doorstep from the furthest outpost.' Anas said: 'The Apostle of God was the bravest of the people and the best of the people and the most generous of the people.' He said: 'One night the people of Medina were alarmed so they set out towards the noise [wanting to know what was going on]. They were met by the Apostle of God who had gone before them and was saying: 'Do not fear.' He was on the horse belonging to AbY ?al9ah with his sword round his neck, 'Do not fear, it had just startled.'73

On the day of the battle of O9ud the Prophet suffered broken ribs and his head was laid open to the bone and his lips were wounded and blood poured onto his face. He witnessed his uncle H{amzah being killed and disembowelled. But despite all this he remained patient and concerned with Almighty God and did not panic or waver but showed great patience. It is narrated that S"lim the servant of AbY H{udhayfah was wiping the blood from the Prophet's face saying: 'How can a people prosper when this is the way they treat their Prophet who calls them to Almighty God.'74

His Prayer

The Prophet Muhammad was passionate in his submission to God.

It is related by H{usayn son of Imam Ali who spoke on the subject of the humility of the Apostle of God during his

73 mak"rim al-akhl"q; p.19. 74 bi9"r al-anw"r; vol. 20, chap. "The O9ud Campaign", p 102, 9ad:th 29.

prayers saying: 'He would weep until his prayer mat became wet with tears for fear of God, but not because he had sinned for he was without sin.' On the subject of his great humility during prayer, MuUrif son of Abdull"h ibn al-Shukhayr relates of his father that he said: 'I saw the Prophet praying and his chest was humming as a boiler hums.'75 This is an indication of the reverberation in the Prophet's chest of the sound of his weeping.

In a tradition, the Prophet's wife speaks of the strength of his commitment to God saying: 'The Apostle of God used to speak with us and us with him. When the time came for the prayer though, it was as if he did not recognise us nor we him.'76

Commander of the Faithful Imam Ali points out the importance of prayer to the Prophet and his commitment to it when he says in a tradition: 'The Apostle of God, may Allah bless him and his family, took great pains with his prayer even after he had been promised Paradise. This was due to God's words: eAnd order your family to prayer and persevere in it f77 He used to order his family to prayer and make himself steadfast in it.'78 The Prophet due to a tremendous yearning to stand before God in prayer would await for the time of prayer to arrive with intense longing. He would say to Bilal the muezzin79

75 The Morals and Etiquettes of the Prophet (akhl"q al-nab: wa "d"buhu);

p. 178 76 ibid; p 178 77 The Holy Qur'an; ?"h" (20): 132 78 The Path of Eloquence, Speech no. 199 79 More properly 'mu'adhdhin.' (Translator's note)

who would give the call to prayer: 'Give us comfort O Bilal,'80 as he found his comfort in prayer and turning towards God. He persisted in worship for so long that his feet became raw, and in turning to God, and in his thankfulness for the great bounties he received from Him. When he was asked about his relentless endeavour, he said: 'Am I not to be a grateful servant?'81

When Omm Salamah, the Prophet's wife, was asked about the Apostle of God's prayers at night she said: 'There is no comparison between your prayers and his. He would pray then he would sleep for the same amount of time as he had prayed. Then he would pray for the same amount of time that he had slept. Then he would sleep for the same amount of time that he had prayed. Then he would rise in the morning.'82

The Prophet himself in a speech to his close companion AbY Dharr al-Ghif"r: 83, spoke of the extent of his connection and commitment to God by way of prayer when he said: 'O AbY Dharr, God has given me happiness through prayer and has made prayer beloved to me just as food is beloved to a hungry person and water to a thirsty person. Except that if a hungry

80 Traditions of the Prophet (sunan al-nab:); p.268. 81 Tafs:r al-Burh"n of al-Ba9r"ni; vol.3, p.29. Qum edition. 82 al-waf" bi-a9w"l al-muNUaf"; vol.2, p.505. 83 Abu Dharr became one of the most devout sincere companions of the Prophet Muhammad, and the latter confirmed his sincerity and honesty when he said, "There is no one under the sky, and over the land, more truthful than Abu Dharr.", as quoted in Sunan al-Tarmadhi, chapter al- Manaqib, hadith # 3737; Musnad Ahmad, hadith # 6232; Bihar al-Anwar, vol. 22, p 330.

person eats he becomes full and if a thirsty person drinks he becomes satiated, but I will never have my fill of prayer.'84

His Fasts

The Apostle of God was also greatly disposed to fasting and seclusion, to supplication and asking forgiveness from God, to praising God and making pilgrimage and giving alms. He used to say: 'One who fasts is in a state of worship even if he is upon his bed, as long as he does not slander another Muslim.'85 He also said: 'The sleep of one who fasts is worship and his breathing is a glorification of God.'86

It is related that Im"m Ja!far £"diq said: 'The Apostle of God used to fast until it was said of him: 'He never breaks his fast.' Then he would eat during the day until it was said of him: 'He never fasts.' Then he fasted on alternate days. Then he fasted on Mondays and Thursdays. Then he began to fast for three days of every month: the first Thursday of the month, the Wednesday in the middle of the month, and the last Thursday of the month.'87

Imam Ja!far £"diq also said: 'During the last ten days of the holy month of Rama+"n, the Apostle of God would tighten

84 Traditions of the Prophet (sunan al-nab:); p 268 85 Means of the Sh:!a; vol.4, chap.1, p.291, 9ad:th 12. Beirut edition. 86 ibid; p.293, 9ad:th 23 87 ibid; p.305, 9ad:th 5

his belt and seclude himself from his wives. He would keep vigil at night and devote himself to worship.'88 It is related that Anbasah the Worshipper said: 'Up until his death, the Prophet fasted the months of Sha!b"n and Rama+"n and three days of every month: the first Thursday, the middle Wednesday, and the last Thursday.'89 It is related that Imam Ali said: 'The Apostle of God fasted continuously for as long as God wished. Then he stopped this and fasted the fast of the Prophet David, peace be upon him: a day for God and a day for himself 90 for as long as God wished. Then he stopped this and fasted Mondays and Thursdays for as long as God wished. Then he stopped this and fasted 'the white days': three days every month. . .' 91

He also said: 'Almighty God has said: 'Fasting is for Me and I reward it.'92

His Justice

When he was seriously ill with his fatal illness, the Apostle of God came to the mosque and said: 'My Lord, mighty and majestic is He, has passed judgement and has sworn that he will not overlook the wrong of any wrongdoer. So I adjure you by God, any man of you who has been wronged by Muhammad let him stand and take his requital. For requital in this world is preferable to me than requital in the next in front of the angels and the prophets.' One man stood up who was

88 al-K"f:; vol. 4, p.155, 9ad:th 3 89 Means of the Sh:!a; vol. 4, chap. 1, p 309, 9ad:th 17 90 i.e. alternate days. 91 Means of the Sh:!a; vol. 4, chap. 1, p.321 92 Means of the Sh:!a; vol. 4, chap. 1, p.292, 9ad:th 15

named: 'Saw"dah ibn Qays.' He said: 'May my mother and father be your sacrifice, O Apostle of God, when you came from al-?"'if I was there to greet you. You were on your camel and in your hand was your riding crop. When you wanted to set out you raised your crop and it hit my stomach and I do not know whether it was deliberate or by accident.'

The Prophet said: 'God forbid that I did it deliberately.' Then he said: 'O Bilal, go to the house of F"Uimah and bring me my riding crop.' Bilal left and began calling in the alleys of Medina: 'O people, have you heard of one offering himself up for requital before the Day of Resurrection? Here is Muhammad offering himself up for requital before the Day of Resurrection!' Then Bilal brought the riding crop to the Apostle of God who said: Where is the Shaykh? (Meaning Saw"dah).

The Shaykh stood up and said: 'Here I am O Apostle of God, may my father and mother be your sacrifice.'

The Prophet said: 'Come and take your requital from me to your satisfaction.' The Shaykh said: 'Then uncover your stomach O Apostle of God.' So he uncovered his stomach.

The Shaykh said: 'By my father and mother O Apostle of God, do you give me permission to put my mouth to your stomach?' The Prophet gave his permission.

The Shaykh said: 'I seek refuge in the place of requital on the stomach of the Apostle of God from Hellfire on the Day of Hellfire.' The Prophet said: 'O Saw"dah ibn Qays, are you forgiving me or are you taking requital?'

Saw"dah said: 'Indeed, I am forgiving O Apostle of God.' The Apostle of God said: 'O God, forgive Saw"dah ibn Qays as he has forgiven your Prophet Muhammad.'93 Asking for Forgiveness The Apostle of God would often say: 'Glory and praise be to you O God, forgive me, verily you are The Oft Forgiving, The Most Merciful.'94 Im"m Ali Ri+" relates: 'The Apostle of God would not stand up from a gathering however brief without seeking forgiveness from Almighty God twenty five times.'95

It is related that Imam Ja!far £"diq said: 'The Apostle of God used to seek forgiveness from Almighty God seventy times every day and repent to Him seventy times every day.'96

Praising Almighty God

It is related that Imam Ali said: 'Whenever the Apostle of God saw something he liked he said: 'Praise be to God by whose blessings good things come to pass.'97 Imam £"diq said: 'Whenever the Apostle of God found something that pleased him he would say: 'Praise be to God

93 bi9"r al-anw"r; vol.22, chap.2, p.507, 9ad:th 9. 94 The White Path (al-ma9ajjah al-bay+"'); vol. 2, p 315 95 al-K"f:; vol.2, Seeking Forgiveness, p 504, 9ad:th 4. 96 bi9"r al-anw"r; vol.16, chap.9, p.258, Beirut edn. 97 Traditions of the Prophet (sunan al-nab:'); p.329

for this blessing.' If he found something which disturbed him he would say: 'Praise be to God in all circumstances.' 98 Imam Ja!far £"diq said: 'The Apostle of God would praise God every day three hundred and sixty times,... saying: 'Great praise be to God, Lord of the worlds in all circumstances.'99

Encouragement of Almsgiving

The Apostle of God said: 'Give in charity even if you only give just one date, for it feeds the hungry and extinguishes [your] sin as water extinguishes fire.'100

He also said: 'When a person performs well his almsgiving, God will guarantee that the wealth he leaves behind will be well looked after.'101 He also said: 'Whoever wishes to prevent misfortune, then let him begin each day by giving alms.' In one of his recommendations to Imam Ali, the Apostle of God, said: 'As for almsgiving, do your utmost, until people say that you have been profligate when in fact you have not been profligate.'102 It is related that J"bir ibn Abdull"h AnN"ri said: 'Never was the Apostle of God asked for something and he said: 'No.'103

98 ibid; p 328 99 al-K"f:; vol.2, p.503, 9ad:th 3 100 The White Path (al-ma9ajjah al-bay+"'); vol.2, p.107 101 ibid; vol.2, p.108 102 Means of the Sh:!a (was"'il al-sh:!a) vol.4, p.273, Beirut edn. 103 ibid. p.263

In a tradition of Imam Ali's about the morals of the Prophet he says: 'He was never asked anything and said: 'No.' He would never send away anyone who asked him something without either giving him what he asked or speaking to him some kind words.'104

It is related that a man came to the Prophet and asked him for something and the Prophet gave him it. Then someone else asked him and he gave him what he wanted. Then another man came and asked him for something and the Prophet promised it to him. At this Omar ibn al-KhaUU"b stood up and said: 'O Apostle of God, you were asked and you gave, then you were asked again and you gave, then you were asked once more and you gave your promise. You do not have to commit yourself if you do not have the means.' This speech upset the Apostle of God. Then in a show of support Abdull"h ibn H{adh"fah al-Sahm: stood up and said: 'Spend, O Apostle of God, and do not fear a decrease from the Owner of the Throne [i.e. God].' The Prophet was visibly pleased by this, smiled, and replied: 'This is what I have been ordered by God to do.'105

His Humour

The Apostle of God, would always joke with people and seek to delight them.106 It is related that Im"m al-K")im, peace be upon him, said: 'Often a Bedouin Arab would come and give him a gift and then he would say: 'Give me the price of my gift!' And the

104 The Noble Morals (mak"rim al-akhl"q); p.23. 105 Mustadrak Wasa'el al-Shi'a, vol. 7, p 235. 106 bi9"r al-anw"r; vol. 16, p.298, 9ad:th 2, chap. 10

Apostle of God would laugh. When he was downcast he would say: 'Remember what the Bedouin did? If only he would come again.'107 Once, a man came to him and said: 'Give me a mount O Apostle of God!' He said: 'I will give you the child of a she- camel.' The man said: 'And what can I do with the child of a she-camel?' He said: 'Do you know of any camels that are not born of a she-camel?'108

Once he said to a woman who mentioned her husband: 'Is he the one who has white in his eye?' She said: 'He has no white in his eye.' When she told her husband he said: 'Do you not see that my eye is more white than it is black?'109 An old woman of the AnN"r said to the Prophet: 'Pray for me so that I may enter Paradise!' He said: 'But old women do not enter Paradise!' The woman wept and the Prophet laughed and said: 'Have you not heard the Almighty's words describing the women of Paradise: eIndeed We created them and made them virgins, loving, and equal in age f110

Qualities Reflected in His Conducts

Imam Ali said in describing the Prophet: 'He was the most open handed of people, and the most lenient of them, and the most noble. Whoever met him and knew him loved him ...'111

107 al-k"f:; vol.2, p.663, 9ad:th 1. 108 man"qibu "li ab: U"lib; vol.1, p.101. 109 ibid. 110 The Holy Qur'an: The Inevitable Event (56): 35-37. 111 bi9"r al-anw"r; vol.16, p.190, chap.8, 9ad:th 27.

Imam Ali relates: 'He was the most concerned of the people for the people, and the kindest of the people to the people.'112 He also said: 'The Apostle of God whenever he shook hands with anyone he would never withdraw his hand until the other person withdrew his hand first. Whenever he spoke with anyone about a need or a matter he would never leave until the other person left first. If anyone vied with him to speak he would always remain silent. He was never seen pointing his feet at anyone who sat with him. He would never send away someone who asked him something without giving him it or saying some kind words to him . . . when he looked at something it would be with a glance from his eye. He would never speak to someone in a way they disliked . . . he would never criticise or praise food . . .'113

The Apostle of God never criticised food. If he liked it he would eat it and if he disliked it he would leave it.'114 Im"m Ja!far £"diq said: 'The Apostle of God used to divide up his glances between his companions and would look towards one and then towards another equally.'115

It is related that AbY al-Dard"' said: 'Whenever the Apostle of God spoke he would smile while speaking.'116 Anas ibn M"lik relates: 'Whenever anyone sat with the Apostle of God and later stood up [to leave] he would also stand up [to see him off out of respect].'117

112 ibid; vol.10, chap.1, p.5, 9ad:th 1. 113 ibid; vol.16, chap.9, p.236. 114 mak"rim al-akhl"q; p.30. 115 al-k"f:; vol.2, p.671, 9ad:th 1, chap. al-naw"dir. 116 mak"rim al-akhl"q; p.21

Anas also relates: 'If the Apostle of God missed one of his [Muslim] brethrens for three days he would ask about him. If he was absent [from town] he would pray for him and if he was present he would visit him and if he was ill he would also visit him.'118

It is also related of him that 'he did not treat anyone harshly and would accept the apology of one who offered it. He was always smiling except at the times when the Qur'an descended upon him or he was giving a sermon. He would often laugh but without guffawing . . . if ever anyone; freeman, bondsman or woman came to him he would always aid him or her in their needs. He was not uncouth or hard- hearted nor one to bellow in the marketplaces. He would never requite a bad action with a bad action but would forgive and pardon. He would offer a greeting whenever he met anyone and whoever spoke to him regarding a matter he would listen with patience until the person was satisfied and left. If he met a Muslim he would offer his hand to him . . .'119

Once, he was in debt to a Jewish man. The man came to retrieve what he was owed but the Apostle of God said to him: 'I have nothing to give you.' The man said: 'Then I will not leave your side, O Muhammad, until you fulfil the debt. He said: 'Then I will sit with you.' So he sat with him until he had prayed the noon and afternoon prayers, then the sunset and evening prayers and the dawn prayer. The companions of the Apostle of God were threatening and intimidating him and when the prophet saw this he said: 'What are you doing to him?' They said: 'O Apostle of God, do you let a Jew detain

117 ibid; p.17 118 ibid; p.19 119 man"qibu "li ab: U"lib; vol.1, p.146-147.

you?' He said: 'My Lord did not send me to wrong a covenanter or anyone else.' When day rose the Jewish man said: 'I testify that there is no god but God and that Muhammad is His servant and Apostle. Divide my wealth in the way of God. I swear that I have only done what I have done so that I may see the description of you in the Torah, for I have read it there. 'Muhammad son of Abdull"h, whose birthplace is Mecca and who will emigrate to ?ayyibah, (Medina) he is not uncouth or hard hearted nor stentorian nor does he adorn himself with indecencies or obscene language.' I testify that there is no deity but God and that you are the Apostle of God. Here is my wealth, so do with it as God orders.' This man was a very rich man too.'120

Once, Jurayr ibn Abdull"h al-Bajal: came to the Apostle of God's gathering but the place was full and he could not find a place. 'So he sat outside the house. When the Apostle of God saw him he took his robe and folded it up and threw it to him and said: 'Sit on this.' Jurayr took it and put it to his face and kissed it.'121

It is also related that he would accept the invitation [to food] of the freeman and the bondsman alike even if it was for trotter meals. He would always accept a gift even if it was a sip of milk. He would not stare in the face of anyone. He angered for the sake of his Lord and not for his own sake. He would attend funerals and visit the sick. He would sit with the poor people and eat with the paupers and give them food with his own hand. He would accept the apologies of anyone who

120 bi9"r al-anw"r; vol.16, p.216, 9ad:th 5. 121 ibid. p.235

apologised to him. He would not be superior to his servants in his food or clothing.'122 It is related that Anas ibn M"lik said: 'I served the Prophet for nine years and he never said to me 'you should have done this' and he never criticised me ever.'123

Anas relates: 'I was a companion of the Apostle of God for ten years. I have smelled all types of perfume, but nothing was finer than his perfume. If one of his companions met him he would stay with him until the other man was the one to leave. If one of his companions met him and they shook hands he would not withdraw his hand until the other person did so. He never exposed his knees in front of anyone sat with him'124

It is related that AbY Sa!:d al-Khudar: said: 'The Apostle of God was extremely modest and if ever he was asked for a thing he would give it.'125 AbY Sa!:d al-Khudar: also said: 'The Apostle of God was more modest than a virgin girl in her chamber. If he disliked something we could tell by his face.'126

One of his characteristics was that he never frowned. If he heard someone saying something which he disliked, he would not confront him about it but would say, "What is the matter with some people who do or say such things?" He would thus prohibit something without mentioning the name of the perpetrator.

122 man"qibu "li ab: U"lib; vol.1, p.146. 123 mak"rim al-akhl"q; p.16 124 ibid. p 17 125 ibid. 126 ibid.

It is related that Im"m £"diq said: 'The Apostle of God, may Allah bless him and his family, said: 'My Lord has ordered me to cultivate seven characteristics: to love the paupers and approach them, and to say often the words: 'there is no power or strength except through God', and to maintain the bonds of kinship even if they should cut their ties with me, and to look to those who are lower than me and not to look to those who are above me, and not to be affected in the way of God by the aspersions of the blamers, and to speak the truth however bitter it may be, and not to ask anything of anyone.'127

In conclusion, some western scholars have noted that among the reasons that the people have gathered round the Apostle of God from the very first day until this day are three characteristics:

a. His faithfulness, for his companions at the time of his death are those who were with him from the very first day of his mission in Mecca. b. His simple and abstinent way of life from his early days until death despite the fact that he became a great ruler with wealth coming to him in abundance. c. His down-to-earth manners to the utmost degree. He was like any one of the people and did not consider himself superior to them.