How did Prophet Muhammad
Achieve Reform?
Reform has become today’s fashionable issue. Everyone is demanding reform although many
are not ready for its consequences. To those, Mr. Amr Khaled presents the example of a reform
pioneer through the suffering of Prophet Muhammad (peace be upon him) during his 23 years
of mission, as an inspiration to those seeking reform while resting in their cozy chairs. Amr
Khaled reviews the phases of struggle and suffering of Muhammad while he called upon people
to embrace the Islamic faith. He also discusses the true concept of reform, and how the Prophet
predicted from the beginning that it would not be achieved quickly or easily.
First Module of Reform
Amr Khaled: Let us take a look at verse 81 of surah 3 of the Qur’an, (The House of Imran): “Allah
made a covenant with the prophets: {If, after what I have vouchsafed to you of the Scriptures and
wisdom, there comes to you a messenger confirming the truth of what you have in your possession,
you shall believe in him and you shall help him. Do you,’ said He, ‘affirm this and accept the obligation
I lay upon you in these terms?’ They answered: ‘We do affirm it.’ Said He: ‘Then bear witness, and I
am also a witness to you}. (The Holy Qur’an, 3:81)
The Almighty Allah gathered all the prophets and told every one of them, “if Muhammad was
sent to you while you were still alive, you must follow and assist him.” All the prophets agreed to
that and Allah bore witness. This holy verse shows the dignity and position of Muhammad, and
that achieving reform in this world is through following his message and teachings.
Religion of Hard Tasks
Before receiving revelation, Muhammad used to seclude himself in the cave of Hiraa to meditate.
What was the reason for this? It was a form of worship Muhammad practiced between the age
of thirty and forty, during which he would meditate upon the greatness of Allah’s creation. This
paved the way toward prophethood.
Reaching the cave of Hiraa is rather difficult and exhausting, even for a young man. In this cave,
one can see a great amount of the sky, as well as the holy Ka’bah.
One night, while he was meditating in the cave, the Angel Gabriel came to Muhammad. On this
occasion the angel did not come to him in the form of a human but in its true angelic form.
Muhammad recalls the experience: “While I was in the cave at night, the angel came to me. He
took me and held me very tight until I thought I was going to die for sure. When he released me, I
was very exhausted. He ordered me to read, to which I replied, ‘I cannot read’, so he held me again
very tight until I thought I was going to die for sure again. Again he released me and said, ‘Read’ and
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again I replied ‘I cannot read’, so for the third time he held me very tight and shook me hard until
I thought it was certain death and said, ‘Read’. I asked, ‘What should I read?’ He said, ‘Read in the
name of your Lord who has created”. (96:1)
The first words of the Prophet’s message show that Islam is a religion of knowledge and reform.
It was a hard start, for Islam had difficult tasks aiming to reform humanity until Judgment Day.
The message began with power and strength, in the same way the Almighty Allah told Zacharia,
John and Jesus to, {hold fast to the book with all your strength} (19:12). The way Gabriel held
Muhammad when entrusting him with the divine message is symbolic to each one of us. In this
way the Almighty Allah tells us: {you are all bearers of this message, so hold fast to it with all your
strength}.
Muhammad ran down the mountain heading home, calling out to his wife, “Cover me! Cover me!”
From that day, Muhammad carried the message and lived by it. His nights were spent praying
to Allah and his days were spent calling upon people to embrace the new faith. Verses of the
Qur’an were revealed to him ordering him to wake up, guide people, and keep praying to Allah,
outlining the first rule of reform: {O thou enshrouded one! Keep awake in prayer at night} (73:1-2),
{O you enfolded [in your coverings], arise and warn!} (74:1-2) and {When you have completed your
task, resume your toil…} (94:7), namely devotion and dedication in worship. These verses were
some of the first revelations Muhammad received.
Muhammad’s route was clearly defined. He was sent to reform the earth—this was the path he
took. To follow it, one must work toward reform.
When the Prophet first began calling people to the new faith, his wife Khadijah asked him to rest
a while. He replied, “The time of rest has passed, Khadijah”. 3 years passed and only 4 believers
followed him: Khadijah, his friend Abu Bakr, his servant Zayd ibn Harithah and a little boy called
Ali ibn Abi Talib, who was also Muhammad’s cousin. Those 4 were the first Muslims. Later on,
Abu Bakr brought 7 new followers to the faith. Those 7 were all among the “Ten Promised with
Paradise”.
Muhammad began regular meetings with them at the house of Al Arqam ibn Abi Al Arqam. He
showed them the ways of Islam and taught them patience, sacrifice, and trusting the Almighty
Allah. The stories of the prophets Joseph and Hud descended upon him to teach him and his
followers patience and endurance. The companions of the Prophet started to gather round him
more and more for 3 years. Then, the verse was revealed to {proclaim what you are bidden}
(15:94) and announce Islam.
Muhammad climbed the hill of As Safa, the most well-known elevation in the whole of Makkah,
to announce Islam to its people at a time when 360 idols were placed around the Ka’bah. He
felt no fear or shame. He addressed all the tribes of Makkah, all of whom gathered in front of
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him: “If I told you that there is an army behind this mountain getting ready to attack you, would you
believe me?” he asked them. They replied, “Of course we would, we have never known you to tell
lies.” He said, “Then hear this, I was sent to warn you against great suffering”. It was then that the
abuse, torture and sacrifices began.
Forms of Abuse
What is the forms of abuse Muhammad had to endure?”
They used to throw sand on him so that when he went home he would be covered in dust. His
daughter Zaynab cried once when she saw him in that state. “Don’t cry my daughter”, he said,
“Allah is supporting your father”. He was certain that reform was on its way. One day they threw
camel’s guts on him while he was prostrating in prayer. He remained in prostration, perhaps
waiting for one of the Muslims to pass by and take the dirt off his back. His daughter Fatimah
was walking by when she saw him. With tears in her eyes, she removed the dirt from his back.
He said to her, “Don’t cry my daughter, the Almighty Allah will honour His religion and grant your
father victory”.
Another time, Uqbah ibn Abi Mu’ayt took off his robe and wrapped it forcefully around
Muhammad’s neck, strangling him until he fell on his knees in pain. Many other times they
called the Prophet names, calling him “Muthammam”, meaning “the dispraised one”, or “the
blamed one”. All the companions of the Prophet were deeply angered by this, to which he would
laugh and say, “Why are you upset? They are insulting Muthammam and I am Muhammad!”
Strengthening the Prophet’s companions with sacrifices
As Muhammad continued his mission, the hostility and abuse reached higher levels. Many were
killed, many died under torture and others were blinded. An old lady from among the believers
named Sumayya was brutally tortured by Abu Jahl, the Prophet’s most hardened opponent.
Muhammad witnessed this torture but was powerless to stop it. He offered Sumayya and her
family words of support: “Have patience, Yasser’s family, you are promised Paradise”. Abu Jahl
became infuriated by her tremendous patience and endurance as she told him over and over,
“Allah is one! Allah is the only one!” and killed her with a spear in her private parts.
The Prophet knew that reform would not be accomplished overnight but after years to come,
and indeed, 23 years later it was achieved.
Sumayya died, her husband Yasser was killed and her son Ammar was beaten and skinned. The
unbelievers kidnapped Khabbab ibn al Aratt, tore off his clothes and pushed him to the ground
on charcoal stones heated with fire, until the charcoal was extinguished from the grease of
his back. When they released him, he went to Muhammad and pleaded with him, “Will you not
pray to Allah to help us?” Muhammad replied, “the Almighty Allah will grant his religion victory,
but you are rushing. Have patience”. Nothing is accomplished overnight. It was sacrifices that
strengthened the companions of the Prophet.
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No Compromises
Quraish, the ruling tribe in Makkah who were the main opponents of Muhammad, were now
looking for a solution. They offered Muhammad wealth, power and marriage to beautiful
women. At one point Utbah ibn Rabi’ah was sent to make such proposals to the Prophet.
When he stopped talking the Prophet asked him whether he had finished. “Yes,” replied Utbah.
“Then hear this,” Muhammad said, and started reciting from “Fussilat”, surah 41 of the Qur’an.
When he reached the verse that says, {But if they turn away, say: ‘I have given you warning of a
thunderbolt, like the thunderbolt that struck [the tribes of] Ad and Thamud’}, Utbah was struck
with fear and panic, covering Muhammad’s mouth with his hands and saying, “I beg you in the
name of our kinsfolk, say no more!”
No attempts at negotiation or compromise of this matter worked with Muhammad, so instead
they went to his uncle and protector Abu Talib, and asked him to keep his nephew away from
them or else they would kill him. Muhammad said to his uncle in reply, “I swear to Allah that
even if they put the sun in my right hand and the moon in my left hand in return for leaving this
message, I will not until Allah grants us victory or I die first!” Abu Talib responded with unfailing
support, “Go my son and do what you wish”.
The Quraish then resorted to isolating Muhammad and his companions in a barren desert
called the Mountain Pass of Bani Talib, boycotting them completely, to the extent that they
eventually had to eat leaves to survive. Khadijah insisted on joining them, even though the
Quraish were willing to spare her. They stayed there for 3 years until the boycott agreement
was finally annulled. It was an experience that strengthened their resolve immensely.
The Epitome of Forgiveness
The Prophet’s wife Khadijah and his uncle Abu Talib both died in the same year. Only Allah would
be there for him now. Muhammad devoted more and more effort to spreading his message. He
walked all the way to Al Ta’if (more then 100 kilometres from Makkah). After about 10 days in Al
Ta’if Muhammad was driven out by its people. They gathered in two lines, throwing stones and
rocks at him. Zayd ibn Harithah was with Muhammad, trying to protect him from the stones with
his body. Fifty year-old Muhammad was dripping blood from his feet, when he met the angel
of the mountains. “If you wish me to collapse these mountains on Al Ta’if I will do as you ask” the
angel said to Muhammad, who replied, “No, may Allah raise from their children a generation who
worship him”.
Muhammad pleaded to Allah while returning from Al Ta’if: “To You, My Lord, I complain of my
weakness, lack of support and the humiliation I am made to receive. Most compassionate and
merciful! You are the Lord of the weak, and You are my Lord. To whom do You leave me? To a distant
person who receives me with hostility? Or to an enemy to whom You have given power over me? If
you are not displeased with me, I do not care what I face. I would, however, be much happier with
Your mercy. I seek refuge in the light of Your face by which all darkness is dispelled and both this
life and the life to come are put on their right courses against incurring Your wrath or being the
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subject of your anger. To You I submit, until I earn Your pleasure. Everything is powerless without
Your support”.
The Almighty Allah comforted His messenger and reassured him (one night), as Muhammad
was asleep, the Angel Gabriel woke him and took him on the Night Journey to Jerusalem and
the Seven Heavens, where he was shown his honorable status in the Afterlife.
Muhammad continued to preach his message and appealed to several Arab tribes to accept the
new faith but they refused. One of the tribesmen hit the Prophet’s camel in its side so that it
threw him off its back while the rest of them sat laughing at him. He preached his message to
26 different tribes with no success, but he never gave up.
Kol El Nas: Was the exodus the answer to all these problems?
Amr Khaled: Yes, the exodus, or immigration to Madinah was not an easy task. When Muhammad
was leaving Makkah, he turned and looked back and said with tears in his eyes, “Only Allah knows
that you are the most beloved of all places to my heart, and if it was not for your people driving me
out I would never have left you”. The Prophet’s companions left everything behind their wealth
and their homes to immigrate with the Prophet to Madinah, and there, a new life began.
Several battles were fought during this period. Badr, Uhud, Hunayn and many others. At one
time, during the battle of Uhud, Muhammad was badly injured and some of his teeth was broken.
After 13 years of oppression and abuse in Makkah, followed by 10 years in Madinah filled with
struggles and battles, Muhammad died at the age of 63, a strong and determined fighter. Ali ibn
Abi Talib, the Prophet’s cousin, reported that, “whenever the battle got hard and rough, we used to
gather behind Muhammad for protection”. Another time, during the battle of Hunayn, the sword
broke in Muhammad’s hand and he called out to the fighters, “I am the Prophet, this is the truth!
I am the son of Abdul Muttalib!”, gathering all his followers around him and spurring them on…
into the battle for reform.
Allah’s peace and blessings be upon him
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The Exemplary Justice of the Prophet
In the Qur’an, Allah commands believers to {Be upholders of justice, bearing witness for Allah
alone, even against yourselves or your parents and relatives. Whether they are rich or poor,
Allah is well able to look after them. Do not follow your own desires and deviate from the truth...}
(Surat an-Nisa’: 135). With the rules he imposed on Muslims, his just and tolerant attitude
towards those of other religions, languages, races and tribes, and his way of not discriminating
between rich and poor, but treating everybody equally, Allah’s Messenger (saas) is a great
example to all of mankind. Allah says this to His Prophet (saas) in one verse:
They are people who listen to lies and consume ill-gotten gains. If they come to you, you can
either judge between them or turn away from them. If you turn away from them, they cannot
harm you in any way. But if you do judge, judge between them justly. Allah loves the just. (Surat
al-Ma’ida: 42)
The Prophet (saas) abided by Allah’s commands, even with such difficult people, and never
made any concessions in his implementation of justice. He became an example for all times
with the words, {My Lord has commanded justice…} (Surat al-A‘raf: 29).
A number of incidents testify to the Prophet (saas)’s justice. He lived in a place where people
of different religions, languages, races and tribes all co-existed. It was very difficult for those
societies to live together in peace and security, and to check those who sought to spread
dissension. One group could grow aggressive towards and even attack another over the slightest
word or action. Yet, the justice of the Prophet (saas) was a source of peace and security for those
other communities, just as much as it was for Muslims. During the time of the Prophet (saas),
Christians, Jews and pagans were all treated equally. The Prophet (saas) abided by the verse
{There is no compulsion where the religion is concerned…} (Surat al-Baqara: 256), explaining the
true religion to everyone, but leaving them free to make up their own minds.
In another verse, Allah revealed to the Prophet (saas) the kind of justice and and conciliation he
needed to adopt towards those of other religions:
So call and go straight as you have been ordered to. Do not follow their whims and desires but
say, {I believe in a Book sent down by Allah and I am ordered to be just between you. Allah is our
Lord and your Lord. We have our actions and you have your actions. There is no debate between us
and you. Allah will gather us all together. He is our final destination.} (Surat ash-Shura: 15)
This noble attitude of the Prophet (saas), being in total harmony with the morality of the Qur’an,
should be taken as an example of how members of different religions today should be treated.
The Prophet (saas)’s justice brought about understanding between people of different races. In
many of his addresses, even in his final sermon, the Prophet (saas) stated that superiority lay
not in race but in godliness as Allah states in the verse:
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{Mankind! We created you from a male and female,and made you into peoples and tribes so that you
might come to know each other. The noblest among you in Allah’s sight is that one of you who best
performs his duty. Allah is All-Knowing, All-Aware}. (Surat al-Hujurat: 13)
Two hadiths report the Prophet (saas) as saying:
“You are sons of Adam, and Adam came from dust. Let the people cease to boast about their
ancestors.”
“These genealogies of yours are not a reason to revile anyone. You are all children of Adam. No one
has any superiority over another except in religion and taqwa (godliness).”
During his final sermon, the Prophet (saas) called on Muslims in these terms:
“There is no superiority for an Arab over a non-Arab and for a non-Arab over an Arab; nor for white
over the black nor for the black over the white except in piety. Verily the noblest among you is he
who is the most pious.”
The agreement made with the Christians of Najran in the south of the Arabian Peninsula was
another fine example of the justice of the Prophet (saas). One of the articles in the agreement
reads: “The lives of the people of Najran and its surrounding area, their religion, their land, property,
cattle and those of them who are present or absent, their messengers and their places of worship
are under the protection of Allah and guardianship of His Prophet.”
The Compact of Medina, signed by the Muslim immigrants from Mecca, the indigenous Muslims
of Medina and the Jews of Medina is another important example of justice. As a result of this
constitution, which established justice between communities with differing beliefs and ensured
the protection of their various interests, long years of enmity were brought to an end. One of
the most outstanding features of the treaty is the freedom of belief it established. The relevant
article reads: “The Jews of Banu ‘Awf are one nation with the Muslims; the Jews have their religion
and the Muslims have theirs…”
Article 16 of the treaty reads: “The Jew who follows us is surely entitled to our support and the
same equal rights as any one of us. He shall not be wronged nor his enemy be assisted.”
The Prophet (saas)’s companions remained true to that article in the treaty, even after his death,
and even practiced it with regard to Berbers, Buddhists, Brahmans and people of other beliefs.
One of the main reasons why the golden age of Islam was one of peace and security was the
Prophet (saas)’s just attitude, itself a reflection of Qur’anic morality.
The justice of the Prophet (saas) also awoke feelings of confidence in non-Muslims, and many,
including polytheists, asked to be taken under his protection. Allah revealed the following
request from the polytheists in the Qur’an, and also told the Prophet (saas) of the attitude he
should adopt towards such people:
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{If any of the idolators ask you for protection, give them protection until they have heard the words
of Allah. Then convey them to a place where they are safe. That is because they are a people who do
not know. How could any of the idolators possibly have a treaty with Allah and with His Messenger,
except for those you made a treaty with at the Masjid al-Haram? As long as they are straight with
you, be straight with them. Allah loves those who do their duty}. (Surat at-Tawba: 6-7)
In our day, the only solution to the fighting and conflict going on all over the world is to adopt
the morality of the Qur’an, and, like the Prophet (saas), never to depart from the path of justice,
making no distinction between different religions, languages, or races. The Prophet (saas)’s
human love, kind thought and compassion, which turned those around him to true religion
and warmed their hearts to faith, is that superior morality which all Muslims should seek to
reproduce. (For further reading about the attributes of the Prophet (saas), see “The Prophet
Muhammad (saas)” by Harun Yahya)
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His Manners and Disposition
{By the grace of Allah, you are gentle towards the people; if you had been stern and ill-tempered,
they would have dispersed from round about you} (translation of Qur’an 3:159)
About himself the prophet (peace be upon him) said: “Allah has sent me as an apostle so that
I may demonstrate perfection of character, refinement of manners and loftiness of deportment.”
(Malik, Mawatta; Ahmed, Musnad; Mishkat)
By nature he was gentle and kind hearted, always inclined to be gracious and to overlook the
faults of others. Politeness and courtesy, compassion and tenderness, simplicity and humility,
sympathy and sincerity were some of the keynotes of his character. In the cause of right and
justice he could be resolute and severe but more often than not, his severity was tempered with
generosity. He had charming manners which won him the affection of his followers and secured
their devotion. Though virtual king of Arabia and an apostle of Allah, he never assumed an air of
superiority. Not that he had to conceal any such vein by practice and artifice: with fear of Allah,
sincere humility was ingrained in his heart. He used to say,
“I am a Prophet of Allah but I do not know what will be my end.” (Bukhari, Sahih Bukhari, Chapter
“Al-Janaiz”)
In one of his sermons calculated to instill the fear of Allah and the day of reckoning in the hearts
of men, he said : “O people of Quraish be prepared for the hereafter, I cannot save you from the
punishment of Allah; O Bani Abd Manaf, I cannot save you from Allah; O Abbas, son of Abdul Mutalib,
I cannot protect you either; O Fatima, daughter of Muhammad, even you I cannot save.” (Sahahin)
He used to pray : “O Allah! I am but a man. If I hurt any one in any manner, then forgive me and do
not punish me.” (Ahmed, Musnad, Vol. 6 pg. 103)
He always received people with courtesy and showed respect to older people and stated:
“To honor an old man is to show respect to Allah.”
He would not deny courtesy even to wicked persons. It is stated that a person came to his house
and asked permission for admission. The prophet (peace be upon him) remarked that he was
not a good person but might be admitted. When he came in and while he remained in the house,
he was shown full courtesy. When he left Aiysha (ra) said : “You did not think well of this man, but
you treated him so well.” . The prophet (peace be upon him) replied : “He is a bad person in the
sight of Allah who does not behave courteously and people shun his company bacause of his bad
manners.” (Bukhari, Sahih Bukhari) .
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He was always the first to greet another and would not withdraw his hand from a handshake
till the other man withdrew his. If one wanted to say something in his ears, he would not turn
away till one had finished (Abu Dawud, Tirmizi). He did not like people to get up for him and used
to say : “Let him who likes people to stand up in his honour, he should seek a place in hell.” (Abu
Dawud, Kitabul Adab, Muhammadi Press, Delhi).
He would himself, however, stand up when any dignitary came to him. He had stood up to receive
the wet nurse who had reared him in infancy and had spread his own sheet for her. His foster
brother was given similar treatment. He avoided sitting at a prominent place in a gathering,
so much so that people coming in had difficulty in spotting him and had to ask which was the
Prophet (peace be upon him). Quite frequently uncouth bedouins accosted him in their own
gruff and impolite manner but he never took offence. (Abu Dawud Kitabul Atama).
He used to visit the poorest of ailing persons and exhorted all muslims to do likewise (Bukhari,
Sahih Bukhari, Chapter “Attendance on ailing persons”). He would sit with the humblest of
persons saying that righteousness alone was the criterion of one’s superiority over another. He
invariably invited people be they slaves, servants or the poorest believers, to partake with him
of his scanty meals (Tirmizi, Sunan Tirmizi).
Whenever he visited a person he would first greet him and then take his permission to enter the
house. He advised the people to follow this etiquette and not to get annoyed if anyone declined
to give permission, for it was quite likely the person concerned was busy otherwise and did not
mean any disrespect (Ibid).
There was no type of household work too low or too undignified for him. Aiysha (ra) has stated,
“He always joined in household work and would at times mend his clothes, repair his shoes and
sweep the floor. He would milk, tether, and feed his animals and do the household shopping.” (Qazi
Iyaz: Shifa; Bukhari, Sahih Bukhari, Chapter: Kitabul Adab)
He would not hesitate to do the menial work of others, particularly of orphans and widows
(Nasi, Darmi). Once when there was no male member in the house of the companion Kabab Bin
Arat who had gone to the battlefield, he used to go to his house daily and milk his cattle for the
inhabitants (Ibn Saad Vol. 6, p 213).
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Justice
The Prophet (peace be upon him) asked people to be just and kind. As the supreme judge and
arbiter, as the leader of men, as generalissimo of a rising power, as a reformer and apostle, he
had always to deal with men and their affairs. He had often to deal with mutually inimical and
warring tribes when showing justice to one carried the danger of antagonizing the other, and
yet he never deviated from the path of justice. In administering justice, he made no distinction
between believers and nonbelievers, friends and foes, high and low. From numerous instances
reported in the traditions, a few are given below.
Sakhar, a chief of a tribe, had helped Muhammad (peace be upon him) greatly in the seige of Taif,
for which he was naturally obliged to him. Soon after, two charges were brought against Sakhar:
one by Mughira of illegal confinement of his (Mughira’s) aunt and the other by Banu Salim of
forcible occupation of his spring by Sakhar. In both cases, he decided against Sakhar and made
him undo the wrong. (Abu Dawud, Sunan Dawud, pg.80)
Abdullah Bin Sahal, a companion, was deputed to collect rent from Jews of Khaibar. His cousin
Mahisa accompanied him but, on reaching Khaibar, they had separated. Abdullah was waylaid
and done to death. Mahisa reported this tragedy to the Prophet (peace be upon him) but as there
were no eye-witnesses to identify the guilty, he did not say anything to the Jews and paid the
blood-money out of the state revenues (Bukhari, Sahih Bukhari Nasai).
A woman of the Makhzoom family with good connections was found guilty of theft. For the
prestige of the Quraish, some prominent people including Asama Bin Zaid interceded to save her
from punishment. The Prophet (peace be upon him) refused to condone the crime and expressed
displeasure saying : “Many a community ruined itself in the past as they only punished the poor
and ignored the offences of the exalted. By Allah, if Muhammad’s (My) daughter Fatima would have
committed theft, her hand would have been severed.” (Bukhari, Sahh Bukhari, Chapter “Alhadood”)
The Jews, in spite of their hostility to the Prophet (peace be upon him), were so impressed by his
impartiallity and sense of justice that they used to bring their cases to him, and he decided them
according to Jewish law. (Abu Dawud, Sunan Dawud)
Once, while he was distributing the spoils of war, people flocked around him and one man almost
fell upon him. He pushed the men with a stick causing a slight abrasion. He was so sorry about
this that he told the man that he could have his revenge, but the man said, “O messenger of Allah,
I forgive you.” (Abu Dawud, Kitablu Diyat).
In his fatal illness, the Prophet (peace be upon him) proclaimed in a concourse assembled at
his house that if he owed anything to anyone the person concerned could claim it; if he had ever
hurt anyone’s person, honor or property, he could have his price while he was yet in this world. A
hush fell on the crowd. One man came forward to claim a few dirhams which were paid at once.
(Ibn Hisham, Sirat-ur-Rasul)
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Love for the Poor
The Prophet (peace be upon him) enjoined upon Muslims to treat the poor kindly and to help
them with alms, zakat, and in other ways. He said: “He is not a perfect muslim who eats his fill
and lets his neighbor go hungry.”
He asked, “Do you love your Creator? Then love your fellow beings first.”
Monopoly is unlawful in Islam and he preached that : “It is diffucult for a man laden with riches to
climb the steep path that leads to bliss.”
He did not prohibit or discourage the aquisition of wealth but insisted that it be lawfully aquired
by honest means and that a portion of it would go to the poor. He advised his followers : “To give
the laborer his wages before his perspiration dried up.”
He did not encourage beggary either and stated that : “Allah is gracious to him who earns his
living by his own labor, and that if a man begs to increase his property, Allah will diminish it and
whoever has food for the day, it is prohibited for him to beg.”
To his wife he said : “O Aysha, love the poor and let them come to you and Allah will draw you near
to Himself.” (Bukhari, Sahih Bukhari)
One or two instances of the Prophet’s (peace be upon him) concern for the poor may be given
here. A Madinan, Ibad Bin Sharjil, was once starving. He entered an orchard and picked some
fruit. The owner of the orchard gave him a sound beating and stripped off his clothes. The poor
man appealed to the Prophet (peace be upon him) who remonstrated the owner thus: “This man
was ignorant, you should have dispelled his ignorance; he was hungry, you should have fed him.”
His clothes were restored to the Madinan and, in addition, some grain was given to him (Abu
Dawud, Kitabul Jihad).
A debtor, Jabir Bin Abdullah, was being harassed by his creditor as he could not clear his debt
owing to the failure of his date crop. The Prophet (peace be upon him) went with Jabir to the
house of the creditor and pleaded with him to give Jabir some more time but the creditor was
not prepared to oblige. The Prophet (peace be upon him) then went to the oasis and having
seen for himself that the crop was really poor, he again approached the creditor with no better
result. He then rested for some time and approached the creditor for a third time but the latter
was adamant. The Prophet (peace be upon him) went again to the orchard and asked Jabir to
pluck the dates. As Allah would have it, the collection not only sufficed to clear the dues but left
something to spare (Bukhari, Sahih Bukhari).
His love for the poor was so deep that he used to pray: “O Allah, keep me poor in my life and at my
death and raise me at resurrection among those who are poor.” (Nasai, Chapter: Pardon).
18
Can Prophet Muhammad
be taken as a Model
for Muslims to follow?
Being the final Prophet of God, Prophet Muhammad has been endowed with a life that is an
epitome of success. He was born an orphan and rose to become a ruler of integrity. Each of the
different phases of his life provides examples for anyone who wishes to emulate it for righteous
living.
The Prophet’s character alone is a paragon of virtue, a model for all men. God says to the
reader of the Quran: {You have indeed in the Messenger of God (Muhammad) a beautiful pattern (of
conduct) for any one whose hope is God and the Final Day.} (33:21)
Ali Akbar, in his book “God and Man”, says: “Great minds and teachers like Buddha and Christ
could not present their lives as models for mankind to follow. One left the family while the other
had none. One severed his connections with the worldly affairs altogether and the other had
never entered into them. Their teachings are lofty but can be followed only by those who live
an ascetic life like them. The human progress in acquiring knowledge of the Creator and the
Universe and mastering elements and scientific research could never be possible if all people
lived ascetic lives, and the world would come to an end in one generation as far as human
beings are concerned if all practised celibacy. God Who is the Creator of mankind could not
depute persons to advocate principles contrary to the laws laid down by Him for the procreation
of His creatures.
“But the great model Muhammad presents all phases of life to follow. As an orphan, as
a shepherd, as a son, as a nephew, as father, as grandfather, as husband, as a citizen, as a
neighbour, as a humanitarian and lover to children and orphans, as supporter and free worker
for poor widows and needy persons, as tolerant teacher never offending susceptibilities or
beliefs of others, as conqueror, as forgiver of those who persecuted him after they came under
his power by his example of forgiving the people of Mecca who had ruthlessly persecuted him,
as master of those who came to him as slaves by freeing them at once, as a ruler and a teacher
of good treatment which should be meted to those who differ from you in religion when they
come under your protection by his own example, as the first giver in the world to women a right
of full possession of property and inheritance from parents, sons, brothers and sisters and
other relations; and in many other respects a model to follow.”
19
Did Prophet Muhammad Perform Miracles?
Prophet Muhammad did perform some miracles but they were all spiritual in nature. One of
his well-known miracles was the “Night Journey” during which he travelled (spiritually) to the
Dome of the Rock in Jerusalem (later to be known as Al-Aqsa Mosque, the third holiest mosque
in Islam) and from there to Heaven and back. When he returned he taught Muslims the five daily
prayers. However, Muslims do not need to make an issue over these miracles to strengthen or
highlight the Islamic religion.
Physical miracles were performed by some of the earlier Prophets to convince the people of
their divine missions, usually when forced or requested. The pagan Meccans too did ask the
Prophet what miracles he could or had performed. Hinting that miracles as performed by the
earlier Prophets would have no effect in his time, the Prophet pointed at the Quran and said in
a metaphorical sense: “The Quran is my miracle.”
Indeed, the time (some 600 years after Jesus Christ) was ripe for an intellectual miracle _ a
Book _ to take place. The Quran is that Book, a living miracle, one that exists today just as
“performed” by the Prophet; a tangible one indeed, a miracle by which people could see, touch
and receive guidance.
By this miracle, (the Quran), Muslims throughout the world, from those days till today, have
abstained from the prohibited and obeyed the obligatory, such as performing the five daily
prayers, facing the Ka’aba in Mecca during prayers, fasting in Ramadhan, going for the Hajj,
and living as best as they could according to the teachings of Islam.
20
How the Prophet
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.
21
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.
22
The Truth about Muhammad
Michael H. Hart, the American author of The Hundred: A Ranking of the Most Influential
Persons in History, called Muhammad (peace be upon him) “the only man in history who was
supremely successful on both the religious and secular levels.” To this, one can add a number of
his other unique achievements such as the following:
There never was anyone like Muhammad (peace be on him) whose life has been recorded in
such meticulous detail, and there never was anyone in history like Muhammad (peace be upon
him) whose exemplary deeds are so closely emulated in their daily lives by so many people from
so many countries and regions of this world, and to this day.
It was Muhammad alone, among the religious leaders, who could establish a government based
on divine guidance for the first time in human history, and that, too, in a land where anarchy had
reigned supreme for centuries. He brought law, order, and social justice to a people notorious
for endless retaliatory conflicts. If anyone ever became an unchallenged ruler by divine right,
it was Muhammad, and Muhammad alone. While he possessed power as absolute as humanly
attainable, he remained ever humbler than any of his followers. He said, “I am merely a servant
of God and I have been sent only as a teacher.”
It was Muhammad (peace be upon him) who for the first time taught people to give up alcohol,
drugs and all kinds of unclean food. It was none other than Muhammad (peace be upon him)
who for the first time in history established women’s rights by allowing them to own property,
inherit, question authorities, reject arranged marriages, and seek divorce when they had
reasons for doing so.
There never was such an unlettered man who put the wisdom of the scholars of all the later
generations to shame. And there never was a religious leader like him who was so “modern” in
his attitudes and policies. He condemned racism and nationalism; he established laws to protect
animals, trees, and the environment; he established workers’ rights and banned interest.
In a brief span of 23 years of his prophetic life, Muhammad (peace be upon him) was able to
transform the faith, morality, daily life, and the very mindset of all the varied tribes of Arabia.
Within a hundred years his message had changed the hearts and lives of millions in different
parts of the world.
The details of the Prophet’s personal life such as how he ate, drank, washed himself, and so
on, can be learned from the volumes of Hadith, which form a treasure for such information on
his lifestyle. Indeed, it would be impossible to give on this page a detailed account of the varied
aspects of the personality of the man Muhammad (peace be upon him). Therefore, I would
content myself by highlighting here just a few aspects of his personal life.
23
The Prophet was taller than average, of strong physical build; he was fair of complexion, had
a prominent forehead, along with long and thick eyelashes. His face was genial and had a very
attractive and pleasant smile.
When he spoke, he spoke to the purpose or else he kept quiet. He was the first to greet a
person; and he was not the first to withdraw his hand from a handshake. He never liked people
paying him too much respect and prohibited them from standing up when he entered. He visited
the poor and the ailing and advised the Muslims to do likewise. He invited the poorest of the
poor to partake of his scanty meal.
His wife `A’ishah said, “He always joined in household work and would at times mend his clothes,
cobble his shoes, and sweep the floor. He would milk, tether, and feed his animals and do the
household shopping” (Al-Bukhari).
The Prophet was of very clean habits and used to brush his teeth five times a day, before each
of the daily Prayers. After midnight he used to get up for the Tahajjud Prayers (optional late
night Prayer) which he never missed in his life (Al-Bukhari). He was not fastidious about his
bed; sometimes he slept on his cot, sometimes on an ordinary mattress, and sometimes on the
ground (Zarqani).
He was gentle and kindhearted, always ready to overlook the faults of others. Politeness,
generosity, simplicity, and sincerity were the hallmarks of his character.
In dispensing justice, he was firm, but his severity was tempered with compassion. His charming
manners won him the affection of his followers. Though he was the Messenger of Allah, and
virtually became the ruler of Arabia, he never was proud, and never did he assume any air of
superiority. Fear of Allah and humility were deeply ingrained in his heart.
He always received people with courtesy and showed respect to older people. He said, “To honor
an old man is to show respect to Allah.”
He was very kind to animals. Once during a journey, somebody picked up some bird’s eggs. The
bird’s painful note and fluttering attracted the attention of the Prophet (peace be upon him),
who asked the man to replace the eggs (Al-Bukhari).
Also as his army marched towards Makkah to conquer it, they passed a female dog with puppies.
The Prophet (peace be upon him) not only gave orders that they should not be disturbed, but
posted a man to see that this was done.
The Prophet loved the company of the poor people; and he used to pray, “O Allah, keep me poor
in my life and at my death, and raise me at resurrection among those who are poor” (An-Nasa’i).
24
His house was a hut with walls of unbaked clay and a thatched roof of palm leaves covered by
camel skin. He used to sleep on a rough mattress. Once his disciples noticed its imprint on his
back. They wished to give him a soft bed, but he declined the offer, saying: “What have I to do with
worldly things? My connection with the world is like that of a traveler resting for a while underneath
the shade of a tree and then moving on.”
He advised the people to live simple lives and himself practiced great austerities. When he
died there was nothing in his house except a few seeds of barley left from a mound of the grain
(Al-Bukhari).
The Prophet said about himself, “Allah has sent me as messenger so that I may demonstrate
perfection of character, refinement of manners, and loftiness of deportment” (Malik).
And when he died, he did not leave a cent, nor any property except his white mule, his weapons,
and a piece of land which he had dedicated for the good of the community (Al-Bukhari).
Allah says in the Qur’an what means: {You have indeed in the Messenger of God [Muhammad] a
beautiful pattern [of conduct] for anyone whose hope is God and the Final Day}. (Al-Ahzab 33:21)
25
The Forgiveness of Muhammad
Shown to Non-Muslims
The Prophet Muhammad, may God praise him, was described as a “Mercy for all the Worlds”,
as God said in the Quran: {We have sent you as a mercy for all the worlds.} (Quran 21:107)
The recipients of this quality were not limited to just the Muslim nation, but it also extended to
non-Muslims, some of who spent all their effort trying to harm the Prophet and his mission.
This mercy and forgiveness is clearly demonstrated in the fact that the Prophet, may the mercy
and blessings of God be upon him, never took revenge on anyone for personal reasons and
always forgave even his staunch enemies. Aisha said that the Prophet never took revenge on
his own behalf on anyone. She also said that he never returned evil for evil, but he would forgive
and pardon. This will, God willing, become clear after a deep analysis of the following accounts
of his life.
In the earlier portion of his mission, the Prophet traveled to the city of Taif, a city located in
the mountains nearby to Mecca, in order to invite them to accept Islam. The leaders of Taif,
however, were rude and discourteous in their treatment of the Prophet. Not being content with
their insolent attitude towards him, they even stirred up some gangs of the town to harass him.
This riff-raff followed the Prophet shouting at and abusing him, and throwing stones at him,
until he was compelled to take refuge in an orchard. Thus the Prophet had to endure even more
obstacles in Taif than he had had to face in Mecca. These ruffians, stationed either side of the
path, threw stones at him until his feet were injured and smeared with blood. These oppressions
so grievously dejected the Prophet and plunged him into in such a state of depression that a
prayer, citing his helplessness and pitiable condition and seeking the aid of God, spontaneously
came from his lips:
“O God, to You I complain of my weakness, lack of resources and humiliation before these people.
You are the Most Merciful, the Lord of the weak and my Master. To whom will You consign me? To
one estranged, bearing ill will, or an enemy given power over me? If You do not assign me any
worth, I care not, for Your favor is abundant upon me. I seek refuge in the light of Your countenance
by which all darkness is dispelled and every affair of this world and the next is set right, lest Thy
anger should descend upon me or Your displeasure light upon me. I need only Your pleasure and
satisfaction for only You enable me to do good and evade the evil. There is no power and no might
but You.”
The Lord then sent the angel of mountains, seeking the permission of the Prophet to
join together the two hills and crush the city of Taif, between which it was located. Out of
his great tolerance and mercy, the Messenger of God replied, “No! For, I hope that God will
bring forth from their loins people who will worship God alone, associating nothing with Him.”
(Saheeh Muslim).
26
His mercy and compassion was so great that on more than one occasion, God, Himself,
reprimanded him for it. One of the greatest opponents of Islam and a personal enemy, was
Abdullah bin Ubayy, the leader of the hypocrites of Medina. Outwardly proclaiming Islam, he
surreptitiously inflicted great harm to the Muslims and the mission of the Prophet. Knowing
his state of affairs, the Prophet Muhammad still offered the funeral prayer for him and prayed
to God for his forgiveness. The Quran mentions this incident in these words: {And never (O
Muhammad) pray for one of them who dies, nor stand by his grave. Lo! They disbelieve in God and
His Messenger, and they died while they were evil doers.} (Quran 9:84).
Abdullah bin Ubayy worked all his life against Muhammad and Islam and left no stone unturned
so as to bring him into disrepute and try to defeat his mission. He withdrew his three hundered
supporters in the battle of Uhud and thus almost broke the backbone of the Muslims at one
stroke. He engaged in intrigues and acts of hostility against the Prophet of Islam and the
Muslims. It was he who tried to bring shame to the Prophet by inciting his allies to falsely
accuse the Prophet’s wife, Aisha, of adultery in order to discredit him and his message.
The mercy of the Prophet even extended to those who brutally killed and then mutilated the
body of his uncle Hamzah, one of the most beloved of people to the Prophet. Hamzah was one
of the earliest to accept Islam and, through his power and position in the Quraishite hierarchy,
diverted much harm from the Muslims. An Abyssinian slave of the wife of Abu Sufyan, Hind,
sought out and killed Hamzah in the battle of Uhud. The night before the victory of Mecca, Abu
Sufyan accepted Islam, fearing the vengeance of the Prophet, may the mercy and blessings of
God be upon him. The latter forgave him and sought no retribution for his years of enmity. After
Hind had killed Hamzah she mutilated his body by cutting his chest and tearing his liver and
heart into pieces. When she quietly came to the Prophet and accepted Islam, he recognized her
but did not say anything. She was so impressed by his magnanimity and stature that she said,
“O Messenger of God, no tent was more deserted in my eyes than yours; but today no tent is more
lovely in my eyes than yours.”
Ikrama, son of Abu Jahl, was a great enemy of the Prophet and Islam. He ran away after the
victory of Mecca and went to Yemen. After his wife embraced Islam, she brought him to the
Prophet Muhammad under her protection. He was so pleased to see him that he greeted him
with the words: “O emigrant rider, welcome.”
Safwan bin Umaya, one of the chiefs of Mecca, was also a great enemy of Muhammad and
Islam. He promised a reward to Umair ibn Wahab if he managed to kill Muhammad. When
Mecca was conquered, Safwan ran away to Jeddah in the hope of finding a berth that would
take him to Yemen by sea. Umair ibn Wahab came to Muhammad and said, “O Messenger of
God! Safwan ibn Umayya, a chief of his tribe, has run away from fear of what you might do to him
and threatens to cast himself into the sea.” The Prophet sent him a guarantee of protection and,
when he returned, he requested Muhammad to give him two months to come to a decision... He
was given four months, after which he became a Muslim by his own will.
27
Habir ibn al-Aswad was another vicious enemy of Muhammad and Islam. He inflicted a serious
injury to Zainab, daughter of the Noble Prophet when she decided to migrate to Medina. She was
pregnant when she started her migration, and the polytheists of Mecca tried to stop her from
leaving. This particular man, Habbar bin al-Aswad, physically assaulted her and intentionally
caused her to fall down from her camel. Her fall had caused her to miscarry her baby, and
she herself, was badly hurt. He had committed many other crimes against Muslims as well.
He wanted flee to Persia but, when he decided to come to Muhammad instead, the Prophet
magnanimously forgave him.
The tribe of Quraish the were archenemies of Islam and, for a period of thirteen years while he
was still in Mecca, they would rebuke the Prophet, taunt and mock him, beat him and abuse
him, both physically and mentally. They placed the afterbirth of a camel on his back while he
prayed, and they boycotted him and his tribe until the social sanctions became unbearable. They
plotted and attempted to kill him on more than one occasion, and when the Prophet escaped
to Medina, they rallied the majority of the Arab tribes and waged many wars against him. Yet,
when he entered Mecca victorious with an army of 10,000, he did not take revenge on anyone.
The Prophet said to the Quraish: “O people of Quraish! What do you think I will do to you? Hoping
for a good response, they said: “You will do good. You are a noble brother, son of a noble brother.”
The Prophet then said: “Then I say to you what Joseph said to his brothers: ‘There is no blame upon
you.’ Go! For you all free!.”
Rarely in the annals of history can we read such an instance of forgiveness. Even his deadliest
enemy Abu Sufyan, who led so many battles against Islam, was forgiven, as was any person who
stayed in his house and did not come to fight him. The Prophet, may the mercy and blessings
of God be upon him, was all for forgiveness and no amount of crime or aggression against him
was too great to be forgiven by him. He was the complete example of forgiveness and kindness,
as mentioned in the following verse of the Quran: {Keep to forgiveness (O Muhammad), and enjoin
kindness, and turn away from the ignorant.} (Quran 7:199).
He always repelled evil with the good of forgiveness and kind behavior for, in his view, an antidote
was better than poison. He believed and practiced the precept that love could foil hatred, and
aggression could be won over by forgiveness. He overcame the ignorance of the people with the
knowledge of Islam, and the folly and evil of the people with his kind and forgiving treatment.
With his forgiveness, he freed people from the bondage of sin and crime, and also made them
great friends of Islam. He was an epitome of the verse of the Quran: {Good and evil are not alike.
Repel evil with what is better. Then he, between whom and you there was hatred, will become as
though he was a bosom friend.} (Quran 41:34).
