Prophet Muhammad (PBUH): A Mercy to the mankind — (Part- 2/2)


The Prophet’s Care for People With Special Needs

The civilized world has recently paid attention to people with special needs. This started after it had cast aside corrupt, racist theories calling for neglecting them on the false grounds that people with special needs are not of any benefit to the society. A report issued by the United Nations International Labour Organization in 2000 estimated the number of those with special needs to be more than 610 million, out of which 400 million live in developing countries. According to the World Bank’s statistics, this category represents 15 percent of the world’s population.

Prophet Muhammad PBUH In Early Societies

A cursory look at the history of the West shows the blatant neglect and persecution of people with special needs that culminated in killing disabled babies in some old European societies. Superstitious beliefs were responsible for this setback. For example, it was believed that people suffering from intellectual disabilities were possessed by devils and evil spirits. Even philosophers and scholars held such ideas. The laws of the legendary lawgiver of Sparta , Lycurgus, and the Athenian philosopher and lawmaker Solon allowed getting rid of those who had disabilities that made them unable to work or engage in war. Moreover, the renowned philosopher Plato came and declared that those who have special needs are a malicious category constituting a burden on the society and a damaging factor to his Republic. Likewise, English philosopher Herbert Spenser (1820-1903) called on the society to deny those with special needs any kind of help, claiming that this category constitutes a useless, heavy burden for a society to carry.

Whereas, the pre-Islamic Arabs – though they used to kill their female babies for fear of possible disgrace – were less hardhearted and more compassionate toward those afflicted with adversities and the chronically ill. They, however, abstained from sharing food or sitting at a meal with those who had special needs.

When the world was floundering between theories that called for the execution of the mentally disabled and other theories that called for employing them in drudgery, the East and the West, at long last, rightly arrived at the idea of the perfect care for people with special needs. That being the case, we, on the other hand, do see how our Messenger, the educator and teacher, (peace and blessings be upon him) was so merciful toward this type of people.

The Prophet Muhammad PBUH and People With Special Needs

It is narrated on the authority of Anas (may Allah be pleased with him) that a woman, somewhat mentally defected, said, ” O Messenger of Allah! I have a need that I want you to meet. He responded, “O mother of so and so, choose the way you like to walk in so that I may know your need and meet it.” He walked with her in some route until she had her need fulfilled (Muslim).

This is, of course, a proof of his forbearance, humility, and patience in answering the needs of those with special needs.

It, also, serves a legal proof that a ruler is obligated to care for people with special needs, socially, economically, and psychologically, and that the ruler should fulfill their needs and grant their requests.

The forms of such care include, but are not restricted to the following:
Medication and regular check-up
Proper education and training
Assigning some workers to take care of them

Following this merciful Prophetic course, `Umar ibn `Abdul-`Aziz (may Allah be pleased with him) asked rulers of the provinces to send him the names of all those blind, crippled, or with a chronic illness that prevented them from establishing salah. So they sent him their names. He, in turn, ordered that every blind man should have an employee to guide and look after him, and that every two chronically ill persons – those with special needs – be attended by a servant to serve and care for them (Ibn Al-Jawzi).The same course was taken by Umayyad caliph Al-Waleed ibn `Abdul-Malik (may Allah have mercy on him).

The idea of the establishment of institutes or centers for the care of people with special needs was his. In AH 88 (707 CE), he ordered the establishment of a foundation specialized in looking after them. Doctors and servants, paid fixed stipends, were employed in this foundation. He granted a regular allowance to persons with special needs, and told them, “Do not beg people.” Thereby, he made them sufficient enough to not beg others. In addition, he appointed employees to serve all those who were disabled, crippled, or blind (Ibn Kathir, At-Tabari).

Honoring Them and Meeting Their Needs

It happened in a well-known incident that Prophet Muhammad frowned at the face of a blind man, `Abdullah ibn Umm Maktoum (may Allah be pleased with him) when he came to ask the Prophet about a Shari `ah matter. The Prophet (peace and blessings be upon him) was sitting at that time with a group of noble and high-placed people attempting to win them over toward Islam. Although the blind man did not see nor perceive his frowning face, yet Allah (the Mighty and Exalted) blamed His Messenger for doing this, saying what means in the Qur’an, (He frowned and turned away, that the blind man came to him. And what makes you realize whether he would possibly (try) to cleanse himself? Or that he would constantly remember, and the Reminding would profit him?) (`Abasa 80:1-4).
Afterwards, the Prophet used to meet that blind man with a welcoming and smiling face, saying to him, “Welcome to a man for whom my Lord has blamed me!” (Al-Qurtubi).

Forgiving the Fool and the Ignorant

The beloved Prophet’s mercy toward those with special needs, his forgiveness to the ignorant and his forbearance toward the fool did most evidently emerge in the battle of Uhud (Shawwal AH 3/ April 624 CE). It is reported that when the Prophet headed along with his army toward Uhud, intending to pass by a farm owned by a blind hypocrite, the latter insulted the Prophet (peace and blessings be upon him). The blind man picked a handful of dust and insolently said to the Prophet, “By Allah, if I am certain that none but you will be affected by it, I will definitely throw it at you.” The Companions of the Prophet were about to kill that blind person, but the Prophet forbade them, saying, “Leave him alone”(Ibn Kathir).

The Prophet did not capitalize on the fact that the blind man was weak; he did not order that he be killed or even harmed, though the Muslim army was on its way to battle and the situation was critical and the nerves were tense. Despite this, when the blind hypocrite stood in the army’s way and said what he said and did what he did, Allah’s Messenger refused but to forgive and pardon him, as it is not becoming of Muslim fighters, let alone the Prophet, to attack or harm those who are handicapped and disabled. It was his approach to behave kindly toward them, take a lesson from their condition, and supplicate Allah to cure them.

Consoling Them

It is reported on the authority of `A’ishah(may Allah be pleased with her) that she said,”I heard Allah’s Messenger (peace and blessings be upon him) say, ‘Allah, Glorified and Exalted be He, revealed to me that whosoever takes a route of seeking knowledge, the route to Paradise will be made easy for him, and that I (Allah) will reward the one whose two dear things (that’s his eyes) were taken away from him with Paradise” (Al-Baihaqiandauthenticated by Al-Albani).

The Prophet (peace and blessings be upon him), addressing all who have illnesses and disabilities, said, “No Muslim is pricked with a thorn, or anything larger than that, except that a hasanah will be recorded for him and a sin will be erased as a reward for that”(Al-Bukhari and Muslim).

There exists in these Prophetic texts andhadith qudsi comfort and glad tidings for everyone with a certain disability; if they exhibit patience at their adversity, being content with the trial Allah has afflicted them with, anticipating the reward from Allah alone for their disability, Allah will recompense their with Paradise.

`Amr ibn Al-Gamouh was a lame man. However he insisted on participating with the Muslims in the battle of Uhud where he was martyred. The prophet passed by his body and said, “As though I could see you walking with this leg of yours, being heard, in Paradise” (Authenticated by Al-Albani).

It is narrated that the Messenger of Allah left Ibn Umm Maktoum twice as his successor in Madinah to lead the prayer, though he was blind (Ahmad).
And it is reported on the authority of `A’ishah (may Allah be pleased with her) that Ibn Umm Maktoum was a muezzin of Allah’s Messenger (peace and blessings be upon him) though he was blind (Muslim).
It is narrated via Sa`id ibn Al-Mosayyab (may Allah have mercy on him) that when Muslims would go on their expeditions, they used to leave those among them who were chronically ill, submit the keys of their doors to them, saying, “We have made it lawful for you to partake of our houses’ food” (Ar-Razi).

Al-Hasan ibn Muhammad said, “I entered upon Abi Zayd Al-Ansari, who called out the Adhan and Iqamah while he was sitting.” He added, “a man advanced and led us in prayer. That man was lame whose leg was hit in the Cause of Allah, the Exalted” (Al-Baihaqi).

Thus was the Prophet’s society, a society that was marked by mutual support, cooperation, and unity in consoling, honoring, and respecting those with special needs. For all of this, the course of the merciful Prophet (peace and blessings be upon him) was the role model in dealing with those who have special needs.

Visiting Them

Visiting the sick in general, and the disabled in particular, was legislated by Islam for the purpose of relieving their suffering. A disabled person, compared to a sound one, is closer to withdrawal, isolation, a pessimistic view, and psychological illness. So, neglecting the disabled in social occasions, such as visits and marriage, is wrong.

The Prophet used to visit the sick, pray for them and console them, instilling confidence in their souls and covering their hearts and faces with happiness and joy. He could once go to someone in the outskirts of Madinah particularly to answer a simple need of his or hers or to perform salah in the house of an afflicted one, as granting of his or her request.

An example of this was `Etban ibn Malik (may Allah be pleased with him); he was a blind man from Ansar. He said to the Prophet (peace and blessings be upon him), “I wish that you, O Messenger of Allah, would come and perform salah in my house so that I would take it as a place of prayer.” As a reply, the Prophet promised to visit him and perform prayer, so humbly saying, “I will do, if Allah so wills.”

`Etban said, “Allah’s Messenger and Abu Bakr came early in the morning. Allah’s Messenger asked for permission to enter, which I gave.” Without sitting, he immediately entered and said, “In which part of your house do you like me to pray?” I pointed to a certain place in the house, so the Messenger of Allah stood and started praying and we, in turn, stood and he lined us in a row. He performed a two-rak`ah prayer, ending it with taslim (Al-Bukhari and Muslim).

Praying for Them

The mercy of the Prophet of Islam toward people with special needs was so manifest as well when he legislated the supplication for them as a way to encourage them to endure afflictions. He desired to create will and build resolve in their souls.Once a blind man entered into the presence of the Prophet (peace and blessings be upon him) and said, “Supplicate Allah to cure me.” He (peace and blessings be upon him) replied, “I shall supplicate if you will, yet it would be better for you if you choose to keep patient.” The man asked the Prophet to make du`aa’ for him. Then, the Prophet (peace and blessings be upon him) ordered him to perform wudu’ well and say the following du`aa’:
“My Lord, I implore you and turn to you, having your Prophet Muhammad as an intercessor for me, so that my need may be answered. O Lord, make him an intercessor for me and accept his intercession.” (At-Tirmidhi and Ibn Majah)
A woman, who would usually have epileptic fits, came to the Prophet and said, “I do have epileptic fits that, as a result, cause parts of my body to be revealed. So, pray to Allah for me.”
To this came the reply of the Prophet, “If you will, be patient and Paradise will be your reward. And if you will, I shall supplicate Allah to cure you.”
She said, “I choose patience.” Then she said, “But parts of my body to be revealed, so pray to Allah that this will not happen.” And the Prophet prayed for her. (Al-Bukhari and Muslim)

Prohibition of Mocking Them

“Cursed is he who misleads a blind person away from his path”(Hadith)
People with special needs, in some societies of Europe, were taken as objects of mockery, amusement, or fun. The handicapped would, therefore, find themselves stuck between two fires: the fire of exclusion and isolation on one hand, and the fire of derision and malicious joy on the other. Accordingly, the society would turn, within itself, into an abode of estrangement, persecution, and separation.
However, Islamic law came to forbid ridiculing all people in general, and the afflicted in particular. Allah the Exalted revealed most evident Quranic verses stressing the prohibition of such an ignorant attribute of pre-Islamic era; these verses read what means:
(O you who believe,let not a folk deride a folk who may be better than they (are), not let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turneth not in repentance, such are evil-doers.) (Al-Hujurat 49:11)
It is also authentically reported that the Prophet (peace and blessings be upon him) said, “Pride is the rejection of the truth and looking down at people” (Muslim). Perhaps the afflicted one is higher in rank in Allah’s sight and has a precedence over people in terms of knowledge, jihad, piety, chastity, and good manners. Let alone the general and decisive rule set by the Prophet: “Indeed, Allah has made your blood, your wealth, and your honor forbidden for you, one to another” (Al-Bukhari).
Additionally, the Prophet (peace and blessings be upon him) has warned in such a strict manner against misleading the blind away from their path or harming them or making them an object of fun and mockery: “Cursed is he who misleads a blind person away from his path” (Authenticated by Al-Albani).

This carries a severe threat for those who take the congenital defects as a method of fun, amusement, or derision, and for those who look down at those who are defected. People afflicted with certain defects could be a brother or sister, father or mother, son or daughter, tested by Allah, so that we may take a lesson from their condition and recognize the power of Allah; not for the purpose of making them an object of entertainment and fun.

Breaking Their Isolation

The pre-Islamic society used to boycott people with special needs, isolate them, and prevent them from leading normal lives, such as their right to marriage or even interaction with people.
Before Islam, people of Madinah used to prevent the lame, the blind, and the diseased from sharing food with them, because they deemed them disgusting. On this, Allah the Exalted revealed what means, (No blame is there upon the blind nor any blame upon the lame nor any blame upon the sick nor on yourselves if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your fathers’
brothers, or the houses of your fathers’ sisters, or the houses of your mothers’ brothers, or the houses of your mothers’ sisters, or (from that) whereof you hold the keys, or (from the house) of a friend. No sin shall it be for you whether you eat together or apart.But when you enter houses, salute one another with a greeting from Allah, blessed and sweet.Thus Allah maketh clear His revelations for you, that haply you may understand.) (An-Nur 24:61)
It is indicated here that there is no harm in jointly partaking of food with the sick, the blind, and the lame. They are people just like ourselves, having the same rights as ours.
So, Muslims do not boycott, isolate, or forsake them, for the most honorable among Muslims in Allah’s sight are the most pious, regardless of anything else. Besides, there is a hadith that reads “Allah looks at neither your appearances nor your wealth; rather, He looks at your hearts and your deeds” (Muslim).
Thus, the Qur’an has been revealed as a mercy for people with special needs, consoling, relieving, and supporting them. It saves them from the most dangerous psychological diseases that may affect them if they happen to suffer from isolation and withdrawal from social life.

Unlike what some societies had done, Islam permitted people with special needs to marry, for they have hearts, emotions, and feelings, just like others. The right to marriage was, therefore, established for them so long as they have the ability needed for that.They have rights as well as obligations. Muslims did not exploit the weakness of those with special needs; Muslims did not take away their due rights or deny them their rightful property. It is narrated that `Umar ibn Al-Khattab (may Allah be pleased with him) said, “If any man marries a woman who is insane or leper and touches her (i.e. have intercourse with her), then the whole dower becomes due to her” (Ahmad).

Removing Difficulties and Hardships

Among the forms of mercy toward people with special needs is the fact that Shari`ah takes them into consideration with regard to many of the obligatory rulings, removes the difficulties they might encounter, and makes things easy for them.
On the authority of ZaydibnThabit(may Allah be pleased with him), the Prophet (peace and blessings be upon him) dictated to him the verse that says what means: (Those of the believers who sit still … are not on an equality with those who strive in the way of Allah with their wealth and lives) (An-Nisaa’ 4:95).He said, “IbnUmm Maktoum came while the Prophet was dictating it to me to write it down, and said, ‘O Messenger of Allah, if I was capable of jihad, I would certainly do;'” he was a blind man. Zayd ibn Thabit further said, “Then, Allah, Almighty and Exalted be He, revealed to His Messenger, (other than those who have a (disabling) hurt)” (An-Nisaa’ 4:95). (Al-Bukhari)

Relieving the burdens of people with special needs, Almighty Allah says what means:
(There is no restriction on the blind, nor is there restriction on the lame, nor is there restriction on the sick. And whoever obeys Allah and His Messenger, He will cause him to enter Gardens from beneath which rivers run; and whoever turns away, He will torment him with a painful torment.)(Al-Fath 48:17)

Thus, Almighty Allah absolved them from the obligation of jihad in the battlefields. They may carry arms and go to battle voluntarily only. An example of this is the story reported by Ibn Hisham of `Amr ibn Al-Gamouh (may Allah be pleased with him) in the battle of Uhud. He was a lame man who had four sons who used to engage alongside the Messenger of Allah in all serious events. When the Day of Uhud drew so nigh, they wanted to keep him back, telling him, “Allah the Glorified and Exalted has excused you!” So he went to the Messenger of Allah and said, “My sons want to prevent me from going out to fight with you. Yet, by Allah, I wish to tread with this crippled leg of mine in Paradise! The Prophet (peace and blessings be upon him) replied, “As for you, Allah did indeed excuse you, so you are not obligated to engage in jihad.” Then the Prophet said to his sons, “Do not keep him back; perhaps Allah will grant him martyrdom.” Ibn Hisham went out with the army and fell a martyr on the Day of Uhud (Ibn Hisham).

Nevertheless, the relief enjoyed by the handicapped under the Islamic law is distinguished by balance and moderation. A disabled person should be relieved in proportion to his disability and be obligated according to his ability. Al-Qurtubi says, Verily, Allah absolved the blind from the duties that necessitate eyesight, the crippled from the duties that involve walking or cannot be done with lameness, and the sick from the duties canceled on account of sickness, such as fasting, the conditions and pillars of salah, and jihad and so forth. (Al-Qurtubi)

The blind and the insane are examples of this; the former is charged with all the Shari`ah obligations except for certain duties such as jihad. As for the latter, Allah Almighty has absolved them from all obligations. The Prophet (peace and blessings be upon him) made it clear that three types of people are not accountable: “a sleeping person till he wakes up, a child till he grows up, and an insane person till he turns sane” (Ibn Majah).

A madman shall not be punished in any way, no matter what mistakes he may make or crimes he may commit.

Thus was the approach of the Prophet in dealing with people with special needs at a time the rights of those people were not recognized whatsoever by any people or regime. So, the Islamic law came and defined the comprehensive and perfect care for people with special needs. It has put them on a good place within the priorities of the Muslim society. It has legislated the forgiveness of the fool and ignorant among them. It has honored their afflicted ones, especially those who have certain talents, useful crafts, or successful experiences. It has also encouraged visiting and praying for them. It has prohibited ridiculing them. It breaks their isolation and boycott, lightens the rules for them and absolves them from their obligations.

Excellent indeed is the law of Islam and its Prophet!


Prophet Muhammad PBUH’S Compassion for His Companions

Prophet Muhammad (peace and blessings be upon him) was a compassionate man, full of love and understanding. He took an interest in the physical and spiritual problems of his friends, relatives, and all those around him, and he took all appropriate measures to ensure their health, security, and happiness. He took them under his wing and always bore in mind their lot in the hereafter by encouraging them to remain godly. These features of the Prophet, which are examples for all of
humanity, are referred to in the Qur’an:
[A Messenger has come to you from among yourselves. Your suffering is distressing to him; he is deeply concerned for you; he is gentle and merciful to the believers.](At-Tawbah 9:128)
[And lower your wing (in kindness) unto those believers who follow you.] (Ash-Shu`araa’ 26:215)

Since the Companions of the Prophet took him as a model, they made the appropriate sacrifices as mentioned in the Qur’an, behaving with empathy and compassion toward one another. A verse speaks of the sacrifices the faithful made for the sake of one another:[Those [the Ansar, Muslims of Madinah] who were already settled in the abode, and in belief, before they [the Muhajirun; immigrants from Makkah to Madinah] came, love those who migrated to them and do not find in their hearts any need
for what they [the immigrants] have been given and prefer them to themselves, even if they themselves are needy. It is the people who are safeguarded from the avarice of their own selves who are successful.] (Al-Hashr 59:9)

The faithful, who were taught by the Prophet and abided by the verses of the Qur’an, behaved thoughtfully even toward prisoners of war. The Qur’an tackles this point:
(They give food, despite their love for it, to the poor and orphans and captives (saying): “We feed you only out of desire for the Face of Allah. We do not want any repayment from you or any thanks. Truly We fear from our Lord a glowering, calamitous Day.) (Al-Insan: 8-10)
The Prophet reminded his Companions to be merciful, and he was the greatest model for them in this regard:
“Those who show mercy will receive the mercy of the Most Merciful. Have mercy on those who are on earth, so that the One in heavens will have mercy on you.” (At-Tirmidhi)

“Those who show no mercy will be shown no mercy” (Al-Bukhari)
“I swear by Whom my soul is in His Hand, you will not enter Paradise until you believe, and you will not believe until you love one another. Do you want me to guide you to something that if you practice, you will love one another? Spread greeting with peace [As-salam `alaykum wa rahmatullahi wa barakatuh;Islam’s salutation] among you.” (Muslim)

Out of that affection and thoughtfulness he felt toward the faithful, the Prophet asked Allah to forgive their mistakes. Mind Allah’s instructions to the Prophet on this subject in the following verses:
[And ask Allah to forgive them (Muslim women). Verily, Allah is Ever-Forgiving, Most Merciful.] (Al-Mumtahana 60:12)

[Know then that there is no true god except Allah and ask forgiveness for your wrongdoing, and for the men and women who believe.] (Muhammad 57:19)

[If they ask your permission to attend to their own affairs, give permission to any of them you please, and ask Allah’s forgiveness for them. Allah is Ever-Forgiving, Most Merciful.] (An-Nur 24:62)

In another verse, Allah tells the Prophet to pray for the faithful:
[Pray for them. Your prayers bring relief to them. Allah is All-Hearing, All-Knowing.] (At-Tawbah: 103)
As this verse reveals, the Prophet’s prayers would bring the faithful peace and tranquility. It must not be forgotten that only Allah grants peace of mind and tranquility to the heart. Allah makes the prayers of His Messenger, whom He has appointed as guardian and protector of the faithful, a means whereby they come by comfort and ease. Our Lord’s love and compassion and His protection and mercy for the faithful are most clearly represented in the morality of the Prophet.


How the Prophet Muhammad PBUH Instilled Brotherhood among Muslims

Sure, Islam isn’t racist; almost any Muslim will tell you that. But Islam’s very strong stance against racism and prejudice wasn’t just demonstrated in words and principles: [O 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. Verily the most honored of you in the sight of God is he who is the most righteous of you] (Al-Hujurat:13). It was also evident in the Prophet’s establishment of the mu’akhah brotherhood) system.
About six months after the Muslims of Makkah had left their homes, livelihoods, and, in many cases, their families, for the sake of Allah and immigrated to Madinah, the Prophet (peace and blessings be upon him) established a system that would bring together Muslims of two different cities and different tribes.

The Muslims who had left Makkah were called Muhajirun, immigrants to Madinah; they had left their homes for the sake of Allah. They were now homeless and more or less penniless in Madinah. They needed help.

Enter the Muslims of Madinah. They became the Ansars (helpers) of their Muhajirun brothers and sisters in faith.
They Were Not Just “Roommates”
Bringing Muslims together (Mu’akhah), coming from the same root as akh “brother” in Arabic, means a system of making people brothers. The Prophet paired one Muhajir with one Ansar. They were not just temporary roommates. They became brothers in the truest sense. Not only did the Ansar Muslim provide the Muhajir Muslim with food, shelter, and clothing.

He offered him consolation, support, and true Muslim fellowship.

Although there were no set rules, every one of the Ansar who got a Muhajir as his brother gave an equal share in his property and belongings to his Muhajir brother.
In the bad old days of Arab tribal enmity and prejudices, the mu’akhah system was truly revolutionary. It gave the Muhajirun a chance to rebuild their lives in their new home, while creating a deep bond of love and affection between Muslims of two very different cities.

The regional differences between people, languages, and culture, despite smaller distances as compared to today, were great.

So it was perhaps strange for people at the time to think of an Arab and a non-Arab living together as brothers.

For instance, Bilal ibn Rabah, an African Muhajir and an ex-slave, was paired as a brother with Abu Rawahah `Abdullah ibn `Abdul Rahman. And they were brothers, not mere roommates. A black man and an Arab. Who could have imagined this state of affairs in the pre-Islamic tribal Arabia?

They Even Used to Inherit from Each Other

This brotherhood was even more important than the blood relationship, since it was based on faith, not genetics or blood. This existed to such a degree that initially, the Muslim brothers in mu’akhah would inherit from each other. However, later

on, this practice was abrogated.The mu’akhah system is clearly an example of Islam’s solid commitment to the establishment of a brotherhood based not on color, language, race, or ethnicity, but purely on faith. Muslims today need to remember this system and our community leadership should be proactive to implement the Islamic ideals.


Being Gentle, Even in Punishment

There are clear examples of how caring the Prophet (peace and blessings be upon him) was, even to those of his Companions who slipped and violated Islamic rules.
The Prophet (peace and blessings be upon him) always showed exemplary care for those who accepted the message of Islam. He would not deny his care to anyone, even when they might have perpetrated a serious violation of Islamic teachings. Indeed, he received everyone with a smile, and was genuinely pleased to meet his followers. He never showed anyone that he was not welcome at any time. This was absolutely genuine. The Prophet is not known to have ever wished ill for anyone, not even those who opposed him and took a hostile attitude towards Islam. While he dealt with the enemies of Islam in a serious way, seeking to stop their hostility, he was keen that they also should consider Islam. Therefore, he was never tired of advocating his message, even to the most hardened of its enemies, such as Abu Jahl and Huyay ibn Akhtab.

Yet, public behavior may not indicate one’s true feelings. We sometimes speak about adopting a diplomatic attitude when we deal with those who are outspoken in their hostility to Islam. What is meant here is to show friendliness, even though it is not genuine. The aim is to reduce the hostility of such people. While this may be expedient and may be acceptable if it prevents harm and hardship, it does not change the fact that the outward appearance does not reflect true feelings.
It is pertinent to ask whether the Prophet resorted to such pretense in his dealings with people. In answering that, we may quote the following reported by `Amrah bint `Abdur-Rahman, a scholar who belonged to the generation that succeeded the Prophet’s Companions:
I asked `A’ishah, “What was the Prophet like when he was alone?” She answered, “He was the most caring, most generous of people, always smiling and laughing, may Allah shower His blessings on him.” (Ibn Hibban, Ibn Kathir)

Another version of this quotation goes as follows: “Allah’s Messenger was the most friendly and generous of people. He was just like anyone of you, except that he was always smiling and laughing.”

This is a report by one of the closest people to the Prophet, his wife `A’ishah, answering a specific question on his manners when he was at home, not attended by anyone of his Companions. The questioner, a lady scholar of Hadith, was keen on learning the Prophet’s genuine attitude in a situation when one does not need to hide his feelings. Indeed, we often breathe a sigh of relief when we are left alone after having had to put up a less-than-genuine friendly attitude. But we are told here that the

Prophet did not do that. On the contrary, he was kind, caring, and generous, with a smile on his face in all situations. This is the perfect attitude.

Indeed, his care for his followers surfaced in all situations, even with those who committed some serious violations of Islamic teachings. The following story illustrates this.

Once a man was brought to the Prophet because he had been drinking alcohol. The Prophet told his Companions to give him a beating. Abu Hurairah, the reporter of the hadith said:
One person beat him with his hand, another with his robe. When it was over and the man was leaving, some of us said to him,
“May Allah humiliate you.” The Prophet said to us, “Do not say that to him because you would be helping Satan against him.

Say instead, ‘May God have mercy on you.'” (Al-Bukhari, Ahmad, Abu Dawud, and Ibn Hibban)
We see here how the Prophet taught his Companions to be genuinely caring. We have to clarify first that the man was beaten because this is the punishment for drinking in Islam. When a person drinks, he loses some of his mental power; thus his sensitivity is reduced. Admonition is not effective with him. He has to be made to feel the effects of his offense, and this can only be done by beating him. The physical pain would sharpen his senses so as to bring him back to the proper level, when he will feel the shame he brought upon himself.

Yet the Prophet did not approve of anyone going beyond what is prescribed as the proper punishment. When some of those who took part in beating the man added a curse, praying that God should humiliate the man, the Prophet ordered them not to do so.
He explained this by saying that cursing the man would help Satan against their brother in faith. This means that if the punishment were carried beyond the appropriate level, it would start to be counterproductive. Satan would use it to try to seduce the man again into committing further sins, either by repeating the same one or doing other prohibited acts.
Another hadith which attains a superior grade of authenticity is reported by Abu Hurairah:
A man came to the Prophet and said, “I am perished!” The Prophet asked him what was the matter, and the man said, “I have had intercourse with my wife during the day in Ramadan.”
The Prophet asked him whether he could free a slave. The man answered in the negative. The Prophet then asked him, “Can you fast two consecutive months?” The man answered again in the negative and said that he could not. The Prophet’s next question was “Can you feed sixty needy people?” Once more, the man answered in the negative. The Prophet told him to sit down. After the man sat for a while, a large container was brought to the Prophet full of dates. The Prophet said to the man, “Take this and give it away in charity.” The man said, “Is there anyone poorer than me and my family to give it to?” The Prophet laughed heartily that his back teeth were apparent. He then said to the man, “Take it and feed it to your own family.” (Related in all six authentic anthologies and by Malik, Ahmad, and others)

This hadith outlines the atonement for the grave offense of having sexual intercourse with one’s wife during the day of fasting. The man who does it will need to free a slave in addition to his repentance of this sin. If he cannot afford this, or in our situation today when, by the grace of God, slavery has been abolished, the atonement takes the form of fasting. If the man cannot do it because of physical weakness or old age, then he should feed sixty needy people, two meals each.
In this case, the Prophet’s Companion who committed this offense could not afford to buy a slave, and was too weak to fast.

He was also too poor to feed anyone. The Prophet’s caring attitude is seen here when he told the man to sit, hoping that something would come up which could help him. When a sufficient quantity of dates was brought to the Prophet, he gave it to the man and told him to give it away in charity. This would have been the atonement. This means that the Muslim state or the Muslim community could help an offender in making the atonement for a serious sin he might have committed.
A special case came up when the man pleaded his own poverty. He wondered whether he could give the dates to anyone poorer than himself. In another version, the man said, “By Allah, no household within the two barren areas surrounding Madinah is poorer than my own family.” Hence the Prophet said to him, “Then eat the dates with your family. This will do for your atonement, but it will not do for anyone else in future.”
This means that for the offender to feed his own family by what he pays in atonement for a sin is not permissible, except in this special case that the Prophet treated as an exception. It is a clear example of how caring the Prophet was, even to those of his Companions who slipped and violated Islamic rules.


The Prophet Muhammad PBUH’s Forgiveness of His Enemies

Anas, a close Companion of Prophet Muhammad (peace and blessings be upon him) reported, “A Jewish woman brought a poisoned lamb to the Prophet, and he ate of it. When the woman was brought to him, people suggested, ‘Shall we kill her?’ The Prophet said, ‘No.’ I have recognized the effects of that poisoning in the Prophet’s throat ever since.” (Al-Bukhari, Muslim, Abu Dawood, Ahmad, and others).

Following the Prophet’s example in any situation is to make sure of choosing the right course of action. Some people may think that this applies to matters of religion only. In Islam there is no differentiation between religious and “worldly” matters. Everything in people’s lives is evaluated from the Islamic viewpoint. Hence the Prophet’s example provides guidance to us in all spheres of life.
It is needless to say that this applies, in perhaps greater measure, to social behavior and relations with other people. It is important to study how the Prophet treated other people in a comprehensive range of situations in order to understand the Islamic approach to social relations. Here, we are giving a few brief notes on one characteristic that manifested itself in the Prophet’s behavior in a variety of situations. That characteristic is forgiveness of one’s enemies.

Perhaps the description “a personal enemy” cannot be attached more appropriately than to one who tries to kill someone. When the attempt is the result of careful plotting, then the hostility is deeply rooted. During his life, the Prophet had many enemies who plotted against his life. One such attempt took place soon after the Prophet won the battle of Khaibar that he fought against the Jews of Madinah, resulting in the destruction of the Jewish military power in Arabia. Khaibar fell to the

Prophet after a long siege culminating in a fierce fighting to win several of the many forts of which this Jewish stronghold consisted.

In order to appreciate the significance of the story quoted in the hadith at hand, we have to remember that the Prophet was the head of the Islamic state, in addition to his being a Prophet and a messenger from Allah to all humankind. In any state, an attempt on the life of the president or monarch is always viewed very seriously. Anyone caught making or preparing to make such an attempt is normally charged with high treason and with making an aggression on the state and all its people. Such a person hardly ever escapes the death penalty. Yet the immediate reaction of the Prophet was that the woman must not be killed.

Moreover, there was no question about the identity of the perpetrator of that ghastly attempt on the life of the Prophet. The woman herself brought the lamb and told the Prophet that she had prepared it as a present to him.When the woman was brought before the Prophet, he asked her about her motives. She did not deny having poisoned the lamb. She said, “I thought that if you were truly a Prophet, you would not be harmed. If you were a king (meaning that if his claim to prophethood was
false), then I would have rid people of you.”

When that woman contemplated her attempt, she must have realized that if she were to be successful, she would have avenged the defeat of her people. She was certain that the Prophet accepted any gift given to him and always tried to please the person who gave him a gift by eating from it if it was food or using it if it was something to be used. Moreover, she realized that the Prophet would not be the only one to eat of that lamb. Any of his Companions who would be attending with him would be invited to join him in his meal. Quite a number of them, probably some of the leading figures, would die with
him. That could very well have been the outcome of her attempt. Indeed one of them, Bishr ibn Al-Baraa’ was the first to eat. The Prophet himself ate one or two bites. He immediately signaled his Companions to stop. He told them, “Do not touch it. One of its organs is telling me that it is poisoned.” Bishr ibn Al-Baraa’ soon died.
The Prophet himself complained of the effects of the poison for the rest of his blessed life. Anas, who continued in the Prophet’s service for 10 years until he passed away, was able to recognize the change that affected the Prophet as a result of this poisoned lamb. She must have used a very powerful poison to produce such a lasting effect. It is indeed reported that the Prophet said during his illness, just before passing away, that he continued to complain from the poisoned food he ate at Khaibar. For this reason, a number of scholars have argued that the Prophet was also a martyr. That means that Allah has given him the honor of being a martyr in addition to the honor of being a Prophet and a messenger.
In the light of the foregoing, the Prophet’s tendency to forgive that woman, which was manifested in his immediate reaction to the suggestion of his Companions that they should kill her, is highly significant. He always forgave even the most hardened of his enemies, if the choice to forgive was his. In this case, it was his own life that was the immediate target of that woman. Allah foiled her attempt and the Prophet was inclined to forgive her.

Most hadiths and history books give this report the same as it has been given in this article. They do not mention whether the woman, who incidentally, was called Zainab bint Al-Harith, was punished in anyway. Indeed, Al-Bukhari includes this hadith in his highly valuable compilation entitled Al-Adab Al-Mufrad under the chapter heading “Forgiveness of other People.”

It is mentioned, however, by a number of scholars that the Prophet subsequently ordered that the woman be executed. There is no contradiction between his earlier forgiveness of her and subsequent punishment. The Prophet first pardoned her for making an attempt on his life. Her attempt failed and he survived. He himself was the only one who had the authority to forgive her, since the attempt was made on him personally. Her punishment was for killing one of his Companions (i.e. Bishr ibn Al-Baraa’)
who ate of the poisoned lamb.It is well known in Islam that no one, not even the Prophet, has the authority to waive punishment when one of the crimes for which a particular punishment is prescribed by Almighty Allah Himself. One of these is murder, which earns capital punishment. Once it is
established beyond doubt that a certain person has committed a murder, no one may pardon
or reduce such person’s punishment. This applies to all similar crimes such as theft, adultery, and highway robbery.

This means that while the Prophet was always prepared to pardon an offender who might try to injure or kill him, he could not pardon a murderer, because it is the responsibility of the head of the state to make sure that Allah’s law is implemented. When it came to personal injury, harm, or insult, the Prophet never hesitated to pardon such offenders. The Prophet pardoned the Jewish woman for plotting to assassinate him. She was, however, executed for poisoning to death one of his Companions.


The Ideal Husband

Prophet Muhammad personifies the roles of perfect father and husband. He was so kind and tolerant with his wives that they could not envisage their lives without him, nor did they want to live away from him. He married Sawdah, his second wife, while in Makkah. After a while, he wanted to divorce her for certain reasons. She was extremely upset at this news and implored him, “O Messenger of Allah, I wish no worldly thing of you. I will sacrifice the time allocated to me if you don’t want to visit me. But please don’t deprive me of being your wife. I want to go to the hereafter as your wife. I care for nothing else” (Muslim).

The Messenger did not divorce her, nor did he stop visiting her.

Once he noticed that Hafsah was uncomfortable over their financial situation. “If she wishes, I may set her free,” he said, or something to that effect. This suggestion so alarmed her that she requested mediators to persuade him not to do so. He kept his faithful friend’s daughter as his trusted wife.

Separation Calamity

All of his wives viewed separation from the Messenger of Allah as a calamity, so firmly had he established himself in their hearts. They were completely at one with him. They shared in his blessed, mild, and natural life. If he had left them, they would have died of despair. If he had divorced one of them, she would have waited at his doorstep until the Last Day.

After his death, there was much yearning and a great deal of grief. Abu Bakr and `Umar found the Messenger’s wives weeping whenever they visited them. Their weeping seemed to continue for the rest of their lives. Muhammad left an everlasting impression on everyone.

At one point, he had nine wives and dealt equally with all of them and without any serious problems. He was a kind and gentle husband, and never behaved harshly or rudely. In short, he was the perfect husband.

A few days before his death, he said, “A servant has been allowed to choose this world or his Lord. He chose his Lord” (Al-Bukhari). Abu Bakr, intelligent and smart, began to cry, understanding that the Prophet was talking about himself. His illness got worse daily, and his severe headache caused him to writhe in pain. But even during this difficult period, he continued to treat his wives with kindness and gentleness. He asked for permission to stay in one room, as he had no strength to visit them one by one. His wives agreed, and the Messenger spent his last days in `A’ishah’s room.

Prophet Muhammad PBUH was Most Beloved to his life partners

Each wife, because of his generosity and kindness, thought she was his most beloved. The idea that any man could show complete equality and fairness in his relationships with nine women seems impossible. For this reason, the Messenger of Allah asked God’s pardon for any unintentional leanings. He would pray, “I may have unintentionally shown more love to one of them than the others, and this would be injustice. So, O Lord, I take refuge in Your grace for those things beyond my power.” (At
What gentleness and sensitivity! I wonder if anyone else could show such kindness to his children or spouses. When people manage to cover up their lower inborn tendencies, it is as if they have done something very clever and shown tremendous willpower. But they sometimes expose these very defects unconsciously while bragging of their cleverness. The Messenger, despite showing no fault, sought only God’s forgiveness.

His gentleness penetrated his wives’ souls so deeply that his departure led to what they must have felt to be an unbridgeable separation. They did not commit suicide, as Islam forbids it, but their lives now became full of endless sorrow and ceaseless tears.

The Messenger was kind and gentle to all women, and advised all other men to follow him in this regard. Sa`d ibn Abi Waqqas described his kindness as follows:
`Umar said: One day I went to the Prophet and saw him smiling. “May God make you smile forever, O Messenger of God,” I said, and asked why he was smiling. “I smile at those women. They were chatting in front of me before you came. When they heard your voice, they all vanished,” he answered still smiling. On hearing this answer, I raised my voice and told them, “O enemies of your own selves, you are scared of me, but you are not scared of the Messenger of God, and you don’t show respect
to him.” “You are hard-hearted and strict,” they replied. (Al-Bukhari )

`Umar also was gentle to women. However, the most handsome man looks ugly when compared to Joseph’s beauty. Likewise, `Umar’s gentleness and sensitivity seem like violence and severity when compared to those of the Prophet. The women had seen the Messenger’s gentleness, sensitivity, and kindness, and so regarded `Umar as strict and severe. Yet `Umar shouldered the caliphate perfectly and became one of the greatest examples after the Prophet. He was a just ruler and strove to distinguish right from wrong. His qualities enabled him to be caliph. Some of his qualities might seem rather severe; however, those very qualities enabled him to shoulder very demanding responsibilities.

The Prophet Muhammad PBUH’S Consultation with his wives

The Prophet did consult with his wives. The Messenger discussed matters with his wives as friends. Certainly he did not need their advice, since he was directed by revelation. However, he wanted to teach his nation that Muslim men were to give women every consideration. This was quite a radical idea in his time, as it is today in many parts of the world. He began teaching his people through his own relationship with his wives. For example, the conditions laid down in the Treaty of Hudaybiyah
disappointed and enraged many Muslims, for one condition stipulated that they could not make the pilgrimage that year. They wanted to reject the treaty, continue on to Makkah, and face the possible consequences. But the Messenger ordered them to slaughter their sacrificial animals and take off their pilgrim attire. Some Companions hesitated, hoping that he would change his mind. He repeated his order, but they continued to hesitate. They did not oppose him; rather, they still hoped he might
change his mind, for they had set out with the intention of pilgrimage and did not want to stop half way.
Noticing this reluctance, the Prophet returned to his tent and asked Umm Salamah, his wife accompanying him at that time, what she thought of the situation. So she told him, fully aware that he did not need her advice. In doing this, he taught Muslim men an important social lesson: There is nothing wrong with exchanging ideas with women on important matters, or on any matters at all.

She said, “O Messenger of God, don’t repeat your order. They may resist and thereby perish. Slaughter your sacrificial animal and change out of your pilgrim attire. They will obey you, willingly or not, when they see that your order is final” (Al-Bukhari). He immediately took a knife in his hand, went outside, and began to slaughter his sheep. The Companions began to do the same, for now it was clear that his order would not be changed.

Counsel and consultation, like every good deed, were practiced by God’s Messenger first within his own family and then in the wider community. Even today, we understand so little about his relationships with his wives that it is as if we are wandering aimlessly around a plot of land, unaware of the vast treasure buried below our feet.

Two Halves

Women are secondary beings in the minds of many, including those self-appointed defenders of women’s rights as well as many self-proclaimed Muslim men. In Islam, a woman is part of a whole, a part that renders the other half useful. We believe that when the two halves come together, the true unity of a human being appears. When this unity does not exist, humanity does not exist — nor can prophethood, sainthood, or even Islam.

Our Prophet encouraged us through his enlightening words to behave kindly to women. He declared, “The most perfect believers are the best in character, and the best of you are the kindest to their families” (Abu Dawud and At-Tirmidhi). It is clear that women have received the true honor and respect they deserve, not just in theory but in actual practice, only once in history — during the period of Prophet Muhammad.

This World or the Next

The wives of the Messenger were given the choice of remaining with him or leaving:[O Prophet, say to your wives: “If you desire the life of this world and its glitter, then come! I will provide for your enjoyment and set you free in a handsome manner. But if you seek God, His Messenger, and the Home of the Hereafter, verily God has prepared for you, the well-doers among you, a great reward.”] (Al-Ahzab 33:29)
A few of his wives who wanted a more prosperous life asked, “Couldn’t we live a little more luxuriously, like other Muslims do? Couldn’t we have at least a bowl of soup every day, or some prettier garments?” At first sight, such wishes might be considered fair and just. However, they were members of the family that was to be an example for all Muslim families until the Last Day.

The Messenger reacted by going into retreat. The news spread, and everyone rushed to the mosque and began to cry. The smallest grief felt by their beloved Messenger was enough to bring them all to tears, and even the smallest incident in his life would disturb them. Abu Bakr and `Umar, seeing the event in a different light as their daughters were directly involved, rushed to the mosque. They wanted to see him, but he would not leave his retreat. Eventually, on their third attempt, they gained entry and began to rebuke their daughters. The Messenger saw what was happening, but only said, “I cannot afford what they want” (Muslim).

The Qur’an declared [O wives of the Prophet! You are not like any other women] (Al-Ahzab 33:32).
Others might save themselves by simply fulfilling their obligations, but those who were at the very center of Islam had to devote themselves fully so that no weakness would appear at the center. There were advantages in being the Prophet’s wives, but these advantages brought responsibilities and potential risks. The Messenger was preparing them as exemplars for all present and future Muslim women. He was especially worried that they might enjoy the reward for their good deeds in this
world and thereby be included in [You have exhausted your share of the good things in your life of the world and sought comfort in them](Al-Ahqaf 46:20).

Life in the Prophet’s house was uncomfortable. For this reason, either explicitly or implicitly, his wives made some modest demands. As their status was unique, they were not expected to enjoy themselves in a worldly sense. Some godly people laugh only a few times during their lives; others never fill their stomachs. For example, Fudayl ibn `Iyad never laughed. He smiled only once, and those who saw him do so asked him why he smiled, for they were greatly surprised. He told them, “Today I learned that my son `Ali died. I was happy to hear that God had loved him, and so I smiled” (Abu Nu`aym, Hilyat al-Awliya’).

If there were such people outside of the Prophet’s household, his wives, who were even more pious and respectful of God and regarded as Mothers of the Believers, would certainly be of a higher degree.

It is not easy to merit being together with the Messenger in this world and the hereafter. Thus, these special women were put to a great test. The Messenger allowed them to choose his poor home or the world’s luxury. If they chose the world, he would give them whatever they wanted and then dissolve his marriage with them. If they chose God and His Messenger, they had to be content with their lives. This was a peculiarity of his family. Since this family was unique, its members had to be unique.

The head of the family was chosen, as were the wives and children.

The Messenger first called `A’ishah and said, “I want to discuss something with you. You’d better talk with your parents before making a decision.” Then he recited the verses mentioned above. Her decision was exactly as expected from a truthful daughter of a truthful father: “O Messenger of Allah, do I need to talk with my parents? By Allah, I choose Allah and His Messenger” (Muslim).

`A’ishah herself tells us what happened next: “The Messenger received the same answer from all his wives. No one expressed a different opinion. They all said what I had said.” They did so because they were all at one with the Messenger. They could not differ. If the Messenger had told them to fast for a lifetime without break, they would have done so and endured it with pleasure. However, they endured hardship until their deaths.

Some of his wives had enjoyed an extravagant lifestyle before their marriage to him. One of these was Safiyyah, who had lost her father and husband and had been taken prisoner during the Battle of Khaybar. She must have been very angry with the Messenger, but when she saw him, her feelings changed completely. She endured the same destiny as the other lives. They endured it because love of the Messenger had penetrated their hearts.

Mothers of the Believers

Safiyyah was a Jew. Once, she was dismayed when this fact was mentioned to her sarcastically. She informed the Messenger, expressing her sadness. He comforted her saying, “If they repeat it, tell them, ‘My father is Prophet Aaron, my uncle is Prophet Moses, and my husband is, as you see, Prophet Muhammad, the Chosen One. What do you have more than me to be proud of?'”

The Qur’an declares that his wives are the Mothers of the Believers (Al-Ahzab 33:6). Although 14 centuries have passed, we still feel delight in saying “my mother” when referring to Khadijah, `A’ishah, Umm Salamah, Hafsah, and his other wives. We feel this because of him. Some feel more love for these women than they do for their real mothers.
Certainly, this feeling must have been deeper, warmer, and stronger in the Prophet’s own time.

The Messenger was the perfect head of a family. Managing many women with ease, being a lover of their hearts, an instructor of their minds, an educator of their souls, he never neglected the affairs of the nation or compromised his duties.

The Messenger excelled in every area of life. People should not compare him to themselves or to the so-called great personalities of their age. Researchers should look at him, the one to whom angels are grateful, always remembering that he excelled in every way. If they want to look for Muhammad they must search for him in his own dimensions. Our imaginations cannot reach him, for we do not even know how to imagine properly. God bestowed upon him, as His special favor, superiority in every field.


The Prophet Muhammad PBUH An Ideal Father & Grandfather

Prophet Muhammad was an extraordinary husband, a perfect father, and a unique grandfather.

He was unique in every way. He treated his children and grandchildren with great compassion, and never neglected to direct them to the straight path and to good deeds. He loved them and treated them tenderly, but did not allow them to neglect matters related to the afterlife. He showed them how to lead a humane life, and never allowed them to neglect their religious duties or to become spoiled. His ultimate goal was to prepare them for the hereafter. His perfect balance in such matters is another dimension of his divinely inspired intellect.

Anas ibn Malik, the Messenger’s servant for 10 continuous years, says, “I have never seen a man who was more compassionate to his family members than Muhammad.” (Muslim) If this admission were made just by us, it could be dismissed as unimportant.

However, millions of people, so benign and compassionate that they would not even offend an ant, declare that he embraced everything with compassion. He was a human like us, but God inspired in him such an intimate affection for every living thing that he could establish a connection with all of them. As a result, he was full of extraordinary affection toward his family members and others.

All of the Prophet’s sons died. Ibrahim, his last son, died in infancy. The Prophet often visited his son before the latter’s death, although the Prophet was very busy. Ibrahim was looked after by a nurse. The Prophet would kiss and play with him before returning home. (Muslim) When Ibrahim took his last breaths, the eyes of the Prophet started shedding tears. `Abdur-Rahman ibn `Awf said, “O Allah’s Messenger, even you (weep)!” The Prophet said, “O Ibn `Auf, this is mercy.” Then he wept
more and said, “The eyes shed tears and the heart grieves, and we will not say except what pleases our Lord, O Ibrahim ! Indeed we are grieved by your separation.” (Al-Bukhari)
The Messenger was completely balanced in the way he brought up his children. He loved his children and grandchildren very much, and instilled love in them. However, he never let his love for them be abused. None of them deliberately dared to do anything wrong. If they made an unintentional mistake, the Messenger’s protection prevented them from going even slightly astray. He did this by wrapping them in love and an aura of dignity. For example, once Hasan or Husain wanted to eat a date
that had been given to be distributed among the poor as alms. The Messenger immediately took it from his hand, and said, “Anything given as alms is forbidden to us.” (Ibn Hanbal, Muslim) In teaching them while they were young to be sensitive to forbidden acts, he established an important principle of education.

Whenever he returned to Madinah, he would carry children on his mount. On such occasions, the Messenger embraced not only his grandchildren but also those in his house and those nearby. He conquered their hearts through his compassion. He loved all children.
He loved his granddaughter Umamah. He often went out with her on his shoulders, and even placed her on his shoulders while praying. When he prostrated, he put her down; when he had finished praying, he placed her on his back again. (Muslim) He showed this degree of love to Umamah to teach his male followers how to treat girls. This was a vital necessity; only a decade earlier, it had been the social norm to bury infant or young girls alive. Such public paternal affection for a granddaughter had never been seen before in Arabia.

The Messenger of Allah, Prophet Muhammad PBU Hproclaimed that Islam allows no discrimination between son and daughter. How could there be? One is Muhammad,
the other is Khadijah; one is Adam, the other is Eve; one is ‘Ali, the other is Fatima. For every great man there is a great woman.

As soon as Fatimah, the daughter of the Messenger of Allah PBUH, entered the room where the Messenger was, he would stand, take her hands, and make her sit where he was sitting. He would ask about her health and family, show his paternal love for her, and compliment her. Fatimah, knowing how fond he was of her, loved him more than her own self. Her great mission was to be the seed for godly people. She always watched her father and how he called people to Islam. She wept and groaned when the Messenger told her that he would die soon, and rejoiced when he told her that she would be the first family member to follow him. (Al-Bukhari and Muslim) Her father loved her, and she loved her father.

About Abdullah

Analytical & Creative. --- I'm not a Sheikh or a scholar, I'm just a regular guy in love with this Deen. Don't praise me for practicing my Deen. But pray for me, for the errors, that you haven't seen.

Posted on January 19, 2013, in Prophet Mohammad (Peace be up on him) and tagged , , , , , , , , , , , , , , , , , , , , , , , , , , , , . Bookmark the permalink. Leave a comment.

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