The Prophet's personality and characteristics
- Updated On Sunday, 27 July 2014
- Written by Allamah Qurashi
- Editor Faisal Shaheen
- Supervisor Sayyed Roohullah Musavi
- Published on Wednesday, 07 May 2014
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- Hits: How was the Prophet in terms of personality and characteristics?
Allah has not created a virtue by which man is honored and exalted except that it was among the elements of the Prophet's personality. Allah has created and purified him from every defect. All lofty characteristics and high ideals were available in him by which he could change the course of the history of the world. He would destroythe beliefs of that world of ignorance that practiced all kinds of sins. Though we cannot attend to all dimensions of the prophet's life and personality with their extension, as Rumi said: 'though all the water of sea can not be swallowed but as much as quenching the thirst must be taken from it'. Willpower The Prophet (a.s.) entered into a terrible struggle against the evil, ignorant powers of Mecca. He destroyed their forts and pillars by his strong will and determination besides his other peculiarities. The Quraysh was armed with all its material powers But it did not make him feel weak or incapable before the great numbers of his opponents. The Prophet (a.s.), though his supporters were very few, imposed his will over the pages of the universe. He said to his uncle: "By Allah O uncle, if they put the sun in my right hand and the moon in my left hand so that I give up this matter (the mission), I will never do until Allah will make it prevail or I shall die for it." High morality Prophet Muhammad (a.s.) was a sign from the signs of Allah in morals and manners and he was distinguished from all the prophets and all human beings by his unequalled moralities. By his morals he could attract the hearts, even of his opponents, and could unite the Arabs and lead them to purify the earth from idolatry and ignorance. Therefore, Allah praised him in the Holy Qur'an when saying, (And most surely you are with sublime morality).1 The Prophet (a.s.) said about himself: "Surely, I have been sent to accomplish the nobilities of character."2 The Prophet's high morals were from the essence of his nature. They were neither affected nor acquired. Historians say that the Prophet (a.s.) hated pretence and artificiality. He often prayed Allah saying: "O Allah, as You have bettered my creation, better my manners!" Here, we mention some examples of his moralities. Some Jewish man was too spiteful to the Prophet (a.s.). He exaggerated in harming him. He threw soil and ashes on him whenever he passed by his house. One day, the Jew became ill. The Prophet (a.s.) went to the Jew's house. He knocked on the door and the Jewish man's wife opened the door. The Prophet (a.s.) said to her: "Your husband has accustomed us to some habit, but he stopped it and I suppose he is ill. Now, I am coming to visit him." She permitted him in. when the Jew saw the Prophet (a.s.), he was surprised and said: "These are the morals of prophets." He became a Muslim and took away all spites from his heart toward the Prophet (a.s.). When someone greeted the Prophet (a.s.) in the street, the Prophet (a.s.) did not leave until that person would leave first. If some man shook hands with him, he did not take off his hand until that man would take off his hand first.3 He did never say to anyone even one word that might tease or harm him, but he met people with nice and good statements. One day, some man came to the Prophet (a.s.) but he hesitated and could not talk to him because of the Prophet's gravity. The Prophet (a.s.) said to him: "I am but a son of a woman from Quraysh who ate jerked meat in Mecca."4 He divided his time (of meeting) among his companions equally.5 He met the old and the young, the free and slaves with smiles without showing any sign of anger towards anyone except when he saw a bad deed that was unlike what Allah wanted; then, anger appeared on him. Abdullah bin Umar narrated that the Prophet (a.s.) had never stretched his legs before anyone sitting with him at all. When someone sat with him, he would not leave until that one would leave first.6 Aa'ishah (the Prophet's wife) narrated: "No one at all was better than the messenger of Allah in good manners. Whenever someone of his companions and family called him, he would say to him: At your service!"7 Aa'ishah said: "The Prophet's morals were like the Qur'an whose meanings and attributes would not end." These were just a few examples on the Prophet's moralities that have filled the books of biographers and changed the course of history and established the government of Allah in the earth. Forbearance One of the most prominent characteristic of the Prophet (a.s.) was his great patience and forbearance. He was the best of all people in this regard. Historians mention many cases on his patience that we mention here some examples of them. Anas bin Malik narrated: "Once, I was with the Prophet (a.s.) who was wearing a garment with course edges. A Bedouin drew the Prophet's garment severely and the edge affected the Prophet's neck while he (the Bedouin) cried harshly at the Prophet (a.s.): "O Muhammad, load on my these two camels from the wealth of Allah. Surely, you do not load from your wealth or from the wealth of your father!" However, the Prophet (a.s.) was not angry and he said kindly to the Bedouin: "The wealth is Allah's and I am His slave." Then, the Prophet (a.s.) smiled at the man and said: "O Bedouin, would it be avenged on you for what you did to me?. The Bedouin said: "No." The Prophet (a.s.) asked why not and the Bedouin said: "Because you do not requite a bad deed with a bad deed." The Prophet (a.s.) smiled and ordered his companions to load on one of the Bedouin's camels some dates and on the other some barley.8 Another example on the Prophet's patience is that when his front teeth were broken and his forehead was wounded in the Battle of Uhud, his companions, who were very angry for that, asked him to pray to Allah against the enemy. He replied kindly and mercifully: "I have not been sent as a curser but a herald and mercy. O Allah, guide my people for they do not know!"9 Thus, mercy, in the full sense of the word, appeared in his great soul towards his enemies who exceeded in wronging and harming him. He prayed to Allah for and not against them. One day, the Prophet (a.s.) was sleeping at midday. When he woke up, he saw a man standing with an unsheathed sword intending to kill him. The man said to the Prophet (a.s.): "Who can protect you from me?" The Prophet (a.s.) said with confidence: "Allah is the one who protects me from you." The man was upset and the sword fell down from his hand. The Prophet (a.s.) took the sword and said to the man: "Who can protect you from me?. The man said submissively: "Be the best taker (of the sword)!" The Prophet (a.s.) pardoned the man who went back to his people while being astonished at the Prophet's morals. He said to his people: "I have come to you from the best one of all people." Another example on his high patience is that he pardoned Abu Sufyan who often and always fought and tried to kill him. However, when the Prophet (a.s.) pardoned Abu Sufyan, he was astonished and said admiringly: "May my father and mother be sacrificed for you. How patient, how kind (to kin), and how generous you are!"10 He also pardoned Wahshi (after being a Muslim) who had killed his (the Prophet) uncle Hamza. He announced a general amnesty to his enemies from the people of Mecca and said: "Go! You are the freed ones (tulaqa.)."11 Generosity Undoubtedly, the Prophet (a.s.) was the most generous, charitable one to the poor and the deprived. Historians mention many examples on this matter. Some woman gifted him with a garment and he was in need of it. When he put it on, some companion saw it and said: "O messenger of Allah, how beautiful it is!" The Prophet (a.s.) took it off and gave it to the companion.12 It is worth mentioning that the Prophet's charity was not limited to the poor, but it included even animals. Once, ripe dates were offered to him and there was a sheep near him. He began eating the dates with his right hand and holding the stones with his left. He made a sign to the sheep and it came toward him and began eating the stones in his left hand. He did not throw the stones on the ground lest they would be dirty and the sheep might not eat them.13 Modesty Though the Prophet (a.s.) was the master of all creatures and the greatest one in the universe, he was the most humble one. He said to his companions: "I am but a bondsman; I eat as a bondsman eats and sit as a bondsman sits."14 He himself milked his sheep, patched his clothes, mended his shoes, served himself, hobbled his camel, fed his sumpter, had food with his servant, and carried his baggage from the market.15 Asceticism Another prominent characteristic the the Prophet (a.s.) had was his asceticism towards the worldly life. He lived the life of the poor and the needy. One day, some man came to the Prophet (a.s.) and saw him sitting on a mat, which affected his body, and a pillow which affected his cheek. The man said painfully: "Neither Khosrau nor Caesar are satisfied with this! They sleep on silk and brocade while you sleep on this mat!" The Prophet (a.s.) said to him: "I am better than them both. What do I have to do with this life? The example of this life is like a rider who passed by a tree that had a shadow. He sat under it. When the shadow turned away, he went and left the tree." Aa'ishah narrated: "The messenger of Allah did never become satiated with bread for three successive days until he passed to his way (died)." Aa'ishah narrated: "The bed that the messenger of Allah slept on was from leather filled with palm-tree fibers. He (Allah's blessing be on him) died while his armor was mortgaged to a Jew in return for the spending of his family. He often prayed: "O, Allah, make the livelihood of Muhammad's family (as enough as) sustenance."16 Turning to Allah The Prophet (a.s.) feared Allah to a degree that Imam as-Sadiq (a.s.) said about him: "Nothing was more beloved to the messenger of Allah (a.s.) than to remain afraid and hungry for the sake of Allah the Almighty."17 He turned to Allah totally and exhausted himself in worshipping until Allah revealed to him, (Taha! We have not revealed unto you this Qur'an that you might be distressed).18 In fact, Prophet Muhammad (a.s.) exceeded all the prophets in his worshipping and turning to Allah. The messenger of Allah (a.s.) offered many prayers. He found in prayer the greatest pleasure in his life for, in prayer, he talked with his Lord. His feet swelled because of his much praying. Aa'ishah said to him: "O messenger of Allah, why do you do so whereas Allah has forgiven you your previous and later error?" He said: "Do I not like to be a grateful slave?"19 When Prophet Muhammad (a.s.) offered prayers, he wept because of the fear of Allah. Mutrif narrated that his father said: "I saw the messenger of Allah offer prayer while there was buzzing in his chest because of weeping like the buzzing of querns."20 Coyness Abu Sa'eed al-Khidri said: "The messenger of Allah was coyer than a virgin in her veil."21 When Allah granted the Prophet (a.s.) with the great victory of conquering Mecca, which was a center of idolatry and a strong fort for the Prophet's opponents, he entered the city surrounded by his armed forces but lowering his face to the ground feeling coy and shy towards the people of Quraysh who strived in their struggle against him and his mission. He addressed them softly saying: "Go! You are free." He also said: "Coyness and faith are associated with one link; when one of them is taken out, the other one shall follow it."22 Compassion and mercifulness The Prophet (a.s.) was too compassionate and merciful to all people even to his opponents. Allah has announced that in the Holy Qur'an when saying, (Certainly a Messenger has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate).23 He was merciful to his people, who considered him a liar, resisted him, and tried to kill him, that he did not invoke Allah against them. It was infinite mercifulness that Allah had declared in the Qur'an. Allah had said about the Prophet (a.s.): (And We have not sent you but as a mercy to the worlds).24 Was there any mercy to people greater than the Prophet (a.s.) who raised the Word of Allah high in the earth which was the source of every mercy and blessing, and established a wonderful, developed system to reform the life of all human beings? From his compassionate and mercifulness was that some people brought their newborn children to the Prophet (a.s.) to name them and to pray Allah to bless them. The Prophet (a.s.) took the babies and put them in his lap. It happened that some babies made water in the Prophet's lap, and so some companions might shout at the babies' families, but the Prophet (a.s.) said: "Do not make the baby cut his urination!" Then, the Prophet (a.s.) prayed Allah for the new born children, and their families became delighted while the Prophet (a.s.) went to wash his body and clothes.25 Prophet Muhammad (a.s.) was very merciful towards his family and children. His servant Anas bin Malik said: "I have not seen anyone more merciful to his family than the messenger of Allah."26 Loyalty There is no doubt that the Prophet (a.s.) was the most loyal of all human beings and the most careful in meeting good with good. From his loyalty to his wife Khadijah was that whenever a gift was offered to him, he gifted it to one of her friends.27 Once, his foster-father came to him, and he received and welcomed himwarmly. He spread to him a part of his garment to sit on. Then, his breast-feeding mother came, and he spread to her the other end of his garment from the other side and she sat on it.28 From his loyalty to his companions was that if one of them was absent for three days, he would ask about him; if he was on travel, he would pray Allah for him, and if he was at home or ill, he would visit him. Courage There is no doubt that the messenger of Allah was the bravest and most courageous one. Imam Ali (a.s.) said about the Prophet's courage: "We, when war became hot and fighting fierce, took refuge in the protection of the messenger of Allah. No one would be nearer to the enemy than he would. On the Day (battle) of Badr, we sought protection with the Prophet, though he was the nearest of us to the enemy. He was the most courageous of people."29 The love to the poor One of the Prophet's splendid characteristics was his love to the poor. In the deep of himself he had great love and sincerity toward them. He was a father, shelter, and refuge to them. They got from him indescribable kindness and charity. He often recommended Muslims to be kind and charitable to the poor. He made to them an imposed share in the wealth of the rich. He legislated zakat for that purpose and made it obligatory. Anas narrated that the messenger of Allah (a.s.) said: "O Allah, make me live a poor and resurrect me with the community of the poor on the Day of Resurrection." Aa'ishah asked him: "Why, O messenger of Allah?" He said to her: "They (the poor) enter the Paradise forty autumns before the rich. O Aa'ishah, do not reject a poor even by (giving him) a half of a date. O Aa'ishah, love the poor and approach to them, because Allah will approach you on the Day of Resurrection."30 Disdaining of haughtiness The Prophet (a.s.) too much hated sublimity, haughtiness, and selfishness. Ibn Abbas narrated: "One day, I walked behind the messenger of Allah to see if he hated walking behind him or liked it. He caught me with his hand and made me beside him, and thus I knew that he hated that (walking behind him)."31 He hated to be received with glorification and praising. He often said to his companions: "Do not get up for me as foreigners get up glorifying each other!"32 Patience The Prophet (a.s.) was patient with all kinds of hardships and calamities. He suffered from Quraysh too much. They harmed, abused, and fought him when he was in Mecca, and when he emigrated to Medina, they followed after him and provoked the tribes there against him. They waged severe wars against him, but he was patient towards all that. He was patient towards the hardships he met from his people until Allah the Almighty granted him with the great victory." Justice The Prophet (a.s.) undertook pure justice. Justice was the most important element of his mission that he spared no effort to realize it among all classes of the society. He did not punish anyone for another.s error and did not affirm anyone.s claim against another. He spread justices in the full sense of the word among all people with all their classes, ranks, and races. He did not differentiate anyone from another in rights and duties. He equalized the all without excluding anyone. He built his state on the best form of justice that assured all people.s rights, security, and easiness. Cleanness The Prophet (a.s.) was famous for his cleanness and neatness. Anas said: "I had never smelt ambergris, musk, or anything better than the scent of the messenger of Allah. When he shook hands with someone, he (someone) remained all his day smelling that scent. When he put his hand on some boy's head, he (the boy) was distinguished by his scent among boys. When he walked in a street, his scent affected that street." The Prophet (a.s.) encouraged people to care much for cleanness. He said: "Islam has been built on cleanness." The cleanness that the Prophet (a.s.) recommended includes all sides of life; the cleanness of drinking water, food, clothes, and dwellings. His fondness of perfumes The Prophet (a.s.) was fond of perfumes. He spent on them more than his spending for food. Whatever good perfume was shown to him, he used it. He said: "It is good in scent and light in carrying." He often anointed with violet oil and said that it was the best of all ointments. He also used musk and ghaliya (a kind of perfume).33 When he perfumed himself with musk, the white of musk was seen in his partings.34 Sense of humor There was another character in the Prophet's personality; it was the sense of humor and jesting with people. One day, an old woman came to the Prophet (a.s.) to pray Allah for her that she would be in the Paradise. The Prophet (a.s.) said jestingly: "O Umm so-and-so, no old woman enters into the Paradise." She left crying. The Prophet (a.s.) said to his companions: "Tell her that no old woman enters the Paradise. Allah the Almighty says, (Then We have made them virgins, loving, equals in age 35). 36 Khawwat bin Jubayr al-Ansari, before the advent of Islam, roved about houses and committed adultery with women. When he was asked what he did, he claimed that he looked for his lost camel. Khawwat became a Muslim at the hand of the Prophet (a.s.). After some time, he came to the Prophet (a.s.). The Prophet (a.s.) said to him humorously: "What about your lost camel?" Khawwat replied politely: "O messenger of Allah, Islam has hobbled it."37 Eloquence and rhetoric The messenger of Allah was the master of eloquence and the head of all eloquent and elegant speakers. His eloquence and rhetoric had astonished the chiefs of wisdom and eloquence. His maxims were at the top that had no complication or ambiguity. Al-Ghazali says: "The messenger of Allah (a.s.) spoke eloquently with neither excess nor shortage. His speech followed each other that his listener memorized and understood it."38 Gravity Prophet Muhammad (a.s.) was unique in gravity. Necks submitted to him and people had not seen like him in gravity and solemnity. When he sat, he embraced his legs with his hands. He did not speak without reason, and he refrained from answering whoever talked impolitely. Ibn Abi Halah said: "The messenger of Allah (a.s.) kept silent on four things; forbearing, caution, estimation, and pondering." Prudent policy Prophet Muhammad (a.s.) was distinguished by his prudent and intelligent policy like which had not been found in all periods of history. He ruled that ignorant society with his kindness and high morals and then he made from them a strong army armed with faith, and they fought against their fathers and brothers willingly and satisfactorily until they built the great Islamic state that prevailed over most of the world and was the only power in the earth that could not be defeated. All that was due to the Prophet's policy that was based on the pure justice and truth.
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References: 1 Qur'an, 68:4. 2 As-Sunan al-Kubra, vol. 10 p. 192, Itthaf as-Sadeh al-Muttaqin, vol. 6 p. 17, Kashful Ghumma, vol. 1 p. 244. 3 Sahih of at-Tarmithi, vol. 2 p. 255, Usool al-Kafi, vol. 2 p. 190. 4 Tareekh Baghdad, vol. 6 p. 220. 5 Rawdhat al-Kafi, p. 268, Mushkil al-Aathar, vol. 4 p. 299. 6 Makarim al-Akhlaq, p. 15. 7 Tafsir ar-Razi, vol. 15 p. 82 when interpreting this verse (And most surely you are with sublime morality) 68:4. 8 Dala.il an-Nubuwwah (proofs of prophethood) by Ibn Na.eem, p. 134. 9 Sahih of Muslim, vol. 7 p. 20, al-Mu.jam al-Kabeer, vol. 11 p. 189. 10 Majma. az-Zawa.id, vol. 6 p. 166, Sharh ash-Shifa., vol. 1 p. 29, Manahil as- Safa, p. 18, Sharh Ma.ani al-Aathar, vol. 13 p. 32. 11 As-Sunan al-Kubra, vol. 9 p. 118. 12 Muhammad the Perfect Example, p. 26. 13 Bihar al-Anwar, vol. 16 p. 430. 14 Kanzol Ummal, vol. 8 p. 407, al-Kamil fee adh-Dhu.afa., vol. 1 p. 255. 15 Jawahir al-Bihar fee Fadha'il al-Mukhtar, vol. 1 p. 50. 16 Musnad of Ahmed bin Hanbal, vol. 2 p. 446, Sunan of ibn Majah, vol. 2 p. 539, Fat~h al-Bari, vol. 11 p. 16. 17 Rawdhat al-Kafi, p. 163. 18 Qur'an, 20:1-2. 19 Sahih of al-Bukhari, vol. 4 p. 1830, trad. no. 4557, Kitab at-tafsir in interpreting the verse 2 in the Sura 48. 20 Rawdhat al-Kafi, vol. 2 p. 489, Sahih of Abu Dawud, vol. 2 p. 91. 21 Faydh al-Qadeer, vol. 5 p. 159. 22 Ma.ani al-Akhbar, p. 410, Bihar al-Anwar, vol. 71 p. 335. 23 Qur'an, 9:128. 24 Qur'an, 21:107. 25 Bihar al-Anwar, vol. 66 p. 426. 26 Sahih of Muslim, Kitab al-Fadha.il, vol. 7 p. 76, Musnad of Ahmed bin Hanbal, vol. 6 p. 163. 27 Al-Adab al-Mufrad by al-Bukhari, p. 232, Mustadrak al-Hakim, vol. 4 p. 175. 28 Jawahir al-Bihar fee Fadha.il an-Nabiy al-Mukhtar, vol. 1 p. 48. 29 Jawahir al-Bihar, vol. 1 p. 43, and somehow like that in Kashful Ghummah, vol. 1 p. 9. 30 Sahih of at-Termithi, vol. 2 p. 56. 31 Tareekh Baghdad, vol. 12 p. 91. 32 Sahih of Abu Dawud, vol. 2 p. 224. 33 Bihar al-Anwar, vol. 16 p. 433. 34 Furoo. al-Kafi, vol. 2 p. 263. 35 Qur'an, 56:36-37. 36 Muhadharat ar-Raghib, vol. 1 p. 282. 37 Nathr ad-Durr, vol. 2 p. 132, at-Tathkirah al-Hamduniyyah, vol. 9 p. 362. 38 Ihya.ul Uloom, vol. 2 p. 367.