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This book has been originally written in Tamil by Mr.P. Zainul Abideen under the caption MAAMANITHAR NABIGAL NAYAGAM.

The author has aimed at enlightening the Tamil Speaking Public with true knowledge on the greatest leader Prophet Muhammad (peace be upon him) about whom numerous books have been written by many prominent authors in almost all the languages in the world. The authors contention is anyone who in whatever standpoint may examine, study and research the mettle and nobility of the character of Prophet Muhammad, will arrive at the same conclusion that no man on earth has been as unique, pure, noble, selfless and successful as Prophet Muhammad, the Man Supreme.

  1. Zainul Abideen is a very powerful orator in Tamil. He is prodigiously well-informed, eloquent, confident, true, honest, sincere, lucid, and simple in style, reaching Gods Message of Islam straight to peoples heart. With profound knowledge in Islam and clarity of thought he is continuously engaged in comparative study of religions. Especially, he serves the non-Muslim brothers and sisters in answering all their questions. In whatever form the questions are framed and whatever confusion might prompt the questions, he answers them right. This book will serve Muslim and non-Muslim brothers and sisters with answers to questions that remain unanswered in their minds for obvious reasons such as bias, prejudice, inhibition, hate and misconception. Even prominent scholars like Michael H. Hart narrates as God speaking to Muhammad direct, and confounds Muhammad as the author of Quran, when he is the conveyor of the Quran. He also confuses between the Quran, the Word of God and the Traditions that are the collections of the Prophets teaching and practice.

The translator shares the same view of the author and this has prompted the translation of this book to reach it to the World English reading public who are baffled amidst various misreading being constantly produced by literary materials presumptuously or carelessly or intentionally written about Prophet Muhammad (peace be upon him). This book may help the reader to confirm and establish the truth that Muhammad, The Messenger of God, never the author of the Quran but its conveyor, indeed is the greatest personality in the world.

Besides this original copy I have extensively read and referred to THE HOLY QURAN English translation of the meanings and Commentary for the Verses and their meanings and exegesis and Hadidh (sayings of the Prophet) and also Oxfords Encyclopaedia of Islam and other reference books in the University Library of Madras and

The Alim CD

Yusuf Ali Quran Translation and Commentary

  1. Pickthall Quran Translation
  1. Yusuf Ali Quran Subjects Hadith

Sahih Al-Bukhari Hadith and Subjects

Sahih Muslim Hadith (Abridged)

Al-Muwatta Hadith and Subjects

Al-Tirmidhi Hadith (Abridged)

Sunan of Abu-Dawood (Abridged)


ANSAR means helpers. These were the people of Madinah who responded to the Prophets call to Islam and offered Islam a city-state power.

Fatwa legal opinion concerning Islamic Law.

Hadith sayings of the Prophet.

Hajj means effort. The Hajj is the pilgrimage to Mecca that is obligatory on every Muslim. It is one of the five pillars of Islam and takes place during the Islamic month of Zhul al-Hijjah. A Muslim must perform the Hajj at least once in his life. The exception to this is financial and health reasons.

Jihad means to strive. This can be any kind of striving in the way of God which involves either spiritual or personal effort, material resources, or arms. Jihad is also used to refer to a war waged by the Muslims for the defence or advancement of Islam; its interests and ideals.

Hijrah means migration. The Hijrah refers to the Prophets migration from Mecca to Madinah. This journey took place in the twelfth year of his mission (622 CE). This is the beginning of the Muslim calendar. The word hijrah means to leave a place to seek sancturary or freedom from persecution or freedom of religion or any other purpose. Hijrah can also mean to leave a bad way of life for a good or more righteous way.

Madinah the first city-state that came under the banner of Islam. It is where the Prophets masjid and grave are situated.

Sunnah the examples of the Prophets life what he said, did, implemented, how he implemented... Almost the same as the hadith.

Ummah an ummah is a community or a people. It is used in reference to the community of Believers or Muslims.

Zakat the obligatory tax that every Muslim must give. It is one of the five prime obligatories of Islam. The zakat is used to provide for the poor and destitute.


Numerous thinkers, rulers, reformers, inventors, revolutionists, philanthropists. philosophers, great soldiers, scholars and founders of religions have come on the stage of this world and gone forever.

MICHAEL H HART, A Christian by Faith, a contemporary thinker, philosopher, mathematician and historian has taken the trouble of listing out these historical figures and judged them by the degree of impact they made on human history. He has arranged a list of 100 top personalities of which he has placed Prophet Muhammad (Peace Be Upon Him) as number one in his book called THE 100.

With a neutral view on the heroes of the world, when you judge them without any prejudice, you will have to give the first place only to Muhammad. If ever there is a community that adheres to what their leader taught fourteen centuries ago, that is this society groomed by the Prophet Muhammad. This society has been following the Prophet in all matters like the way of worship, family life, personal life or whatever department of life since the sixth century C.E. Nearly a quarter of the population of the world follow the Prophet and resolve all their problems according to his teaching.

The number of his followers is ever increasing. There are millions of people on earth who care for the Prophet more than their wives, children, parents and other relatives. Anyone will have to admit to the fact that no one on earth other than Prophet Muhammad has been given such a position in the history.

How could such a man, taken birth in a land, where the people were considered to be savage, rise to such an apex?

This is the book to give you the answers.

This is not a history book,

Not a book to explain the spirituality of the Prophet

Not a book to define the principles and legislation of Islam and

Not a book to astonish you with the miracles performed by the Prophet.

But this is just a book to explain how this man born 1400 years ago is different from all other prominent leaders of the world. Why do the prominent non-Muslim historians, thinkers and leaders say in wonder that such a great leader like the Prophet has never been born in this world?

This book will answer the question why more than a billion people on earth follow this Man Supreme to date without any flaw?

This book will help those non-Muslim brothers and sisters who are earnest to know the truth about this Man Supreme, The Prophet.

This book contains the essences that all people including the Muslim brothers and sisters need to know.


The Prophet Muhammad (peace be upon him), the Man Supreme, who uprooted tribal pride, eradicated caste feeling and abolished oppression, was born in the tribe of Quraish, considered to be a noble tribe, in Makkah, in what is now called Saudi Arabia in 571 Christian era.

The greatest man of Elect to be the solace to the entire mankind for the rest of the broad stream of human history, lost his father Abdullah while he was still clinging to his mothers womb, and at the innocent age of six he lost his mother Aamina He was absolutely orphaned at the very early stage of his life.

When he was eight, his grand father, Abdul Muthalib, who was dearly taking care of him died leaving the honest, frank and innocent young lad to the care of a leading Quraishi merchant, Abu Thalib, the uncle of the Prophet (peace be upon him).

Orphaned at the very start of life, going through sorrows and sufferings, the young lad facing his life with undaunted heart and courage opted to tend herd of sheep under the blitz of the scorching sun in the vast expanse of the Arabian desert for a meagre wage. Thats how Gods test of time preceded his glorious events.

The young and immature lad travelled with his Uncle Abu Talib in a caravan of merchants to Syria. A wealthy noble lady Khadijah (May God be pleased with her deeds) was attracted by his trustworthiness, intelligence and undeterred steadfastness. She wanted to marry him. The Prophet (peace be upon him) married Khadijah who was already three times widow and many years senior to him.

The Prophet (peace be upon him) at the age of twenty-five was capable of efficient business transaction. He rose to the rank among notables of Makkah after the noble marriage. He transacted his business excellently, and remained a faithful husband to his lady, Khadijah, who was the understanding helpmate to Muhammad (peace be upon him). He led a simple life like any other ordinary man; only he will do with more grace and distinction than other men.

The beautiful relations in the society and marriage may themselves be a preparation for the highest spiritual destiny that awaited the Messenger of God. Until his age of forty he did not preach, teach, nor did he initiate any movement.

After his fortieth year of life, he was designated with the holy mission to preach and establish the True Universal Religion of God.

We will glance at his missionary life, which is divided into two parts. One the Makkah life, and the other, the Madinah life.

Having been one among the ordinary men in Makkah for four decades, the Prophet (peace be upon him) declared to his people that he was the Messenger of God to convey the Message from One True God. He said, Worship only One True God. None other and nothing else is worthy of worship. The Only True God is the Creator and all other things in the universe are His creations. We should never worship any creation.

In Makkah the Prophet (peace be upon him) proclaimed and declared the Holy Message as and when it was revealed from God and addressed it to the entire mankind through pagan Arabs of whom the Qureish were the noblest tribe to which belonged the Holy Prophet himself. The tribe of Qureish commanding over all other tribes, was the keeper of Kaba, the central shrine of Arabia and commanded trade and commerce with neighbouring countries on all sides- Syria, Persia, Yemen, and Abyssinia (now part of Ehiopia). They were seasoned travellers across both warm zones in Yemen and cold zone in Syria. They were skillful merchants and knowledgeable of the worldly affairs. They had perfected their language as a fine medium of literary expression. Yet their established order of things and social system and their perception of spiritual world were superstitious, autocratic and tribal conscious. They had reached to the extreme folly of polytheism that they had installed 360 idols around Kaba, praying to one god a day.

They held their established orders of things and tribal conventions dear to them. Just imagine the impact of this holy Message on such people.

The concept of One True God and self-surrender to the Only One God shattered all their follies which they held dear to themselves. They considered Islam as interference to their business habits, their licentiousness and their perception about the tribal form of worship. The Prophet (peace be upon him) preached against the oppression of the weak by the strong. He propounded that men and women are equal before God and that a woman is a person in her own right as much as a man is. He stood up against the traditional exploitation of man by man, usury, and gambling. He denied any moral legitimacy to tribal feelings and considerations. He brought religion into politics, while the pagans considered religion as a personal matter. He advocated that social practice and institution came very much within the orbit of religion. All these were so bitter to the pagan in Makkah that they began to persecute the Prophet and his followers as enemies to the cult of Makkah.

They were driven to a pass skirting the town of Makkah where they were compelled to feed on leaves and grass, by the boycotting attitude of the hard-hearted pagan Arabs.

His preaching and teaching brought the first opposition from none other than his own family and tribe. His preaching opened the pages of the true civilisation, which harboured a self-contained political community, which rooted out the conventional divisions of tribe and race, and ruled out nationalism and vested interests. In it there was no room for church, priesthood and no space for hereditary nobility. Human bodily urges were given legitimacy and not suppressed, realising the sexual behaviour of man and woman through proper marriage institution. This eradicated prostitution and sexual perversion in any form, treating fornication and adultery and all form of perversion as greatest sins. He warned the people to keep off from these sins.

The Prophets teachings of Truth liberated man from all the evil frets linked by man himself and unearthed the ruthless fallacy from the convention-bound evil men. The pagan Qureish persecuted the Prophet (peace be upon him) and his followers and massacred some of them. They even instigated youths to pelt the Prophet and his followers. As a result of the severity of persecution the followers of the Prophet with his permission had to migrate towards Abyssinia or Madinah. Or they went underground. The Prophet learned that the Pagan Arabs, wanting to get rid of him once for all, had plotted to kill him. Tolerate this too? No more! The Prophet at the Command of God commenced his holy journey to Madinah, with his associate, Abu Bakr, forsaking all his immovable assets and belongings. He took but some gold coins and silver that he could carry easily.

Ending 13 years of his missionary life at Makkah he headed towards Madinah where, indeed, a warm welcome was awaiting the Prophet (peace be upon him).

Some people from Madinah who had heard about the teachings of the Prophet at Makkah, had visited him in Makkah and accepted Islam and had left a humane message of great gesture to him, Gentle Prophet! If you ever have to face any difficulty to live in Makkah you can come down to Madinah anytime you prefer. We will protect you even at the cost of our lives. When they returned to Madinah they also preached what the Prophet taught them on monotheism. They did succeed in making some people embrace Islam.

This hospitality and large-heartedness of the visiting people of Madinah encouraged the Prophet in executing the command of God to migrate to Madinah in particular.

There was a great welcome at Madinah as he expected.

They listened to his teaching and reverted to Islam en masse. They also selected him as their leader to guide and administer in all aspects. The foundation stone was laid to build the Universal Brotherhood, which had been one of the themes of the Islamic ideals and also the constant dream of the Prophet. People from the surrounding villages heard about the teachings and ideals of the Prophet and wasted no time in reverting to Islam en masse.

There was a bond of brotherhood between the inhabitants of Madinah and the Muslims who had migrated from Makkah.


Through out the realm of the history we come across great personalities working on the expanse of their kingdom, having the material well-being of theirs and their subjects in their mind. But none in the history could ever match the Prophet (peace be upon him) who had multiple roles to perform in the human history of establishing the Universal Spiritual Truth to the precision.

It took a thousand years for the Moguls and the British to build a vast land into a country called India; eight hundred years by the Moguls and two hundred years by the British.

To build an empire of the land extent equal to that of India, Prophet, the Man Supreme took just ten years. Unlike any other ruler on earth, the Prophet struck the perfect harmonious balance between the social and physical needs and the spiritual needs of man.

Besides shouldering the responsibility of a ruler, he had another significant role to perform. He was destined to be the actual spiritual head of the True Religion of Islam that God perfected and introduced to the entire mankind. In a way, the spiritual leadership is mightier than sovereignty on earth.

When people obey to political leadership they do it due to the fear of the rulers worldly power. Anyway, their obedience is not whole-hearted and full-fledged. But when the people abide by the spiritual leadership they do it in all devotion and piety.

We witness these days that scholars and rulers are down on their knees in adoration before the spiritual head. Even potentates fall prostrated to these spiritual heads in total submission. If this is the respect paid to one among the thousands of spiritual leaders of the religions founded by unknown men, it will be needless to say or guess what a great deal of respect people must be paying to the true spiritual leader of the Religion of God.

The Prophet has had such great followers that they adapt his gait, gesture and attire without even the slightest touch of modification. Although he possessed the unchallenged spiritual leadership and unshakeable political power, we wonder at the way he conducted himself in all aspects. He did not behave in the way the brass heads and the others, ambitious for power and positions conducted themselves.

Did the Prophet in possession of such great influence and power ever make use of this privilege to accumulate wealth and acquire properties?

Did he bother to make a better living condition for him?

Did he get involved in the mirth, play and pleasantries of a royal palace?

People who have attained leadership in politics and spirituality made full use of their power and their positions to their advantage. Suppose the Head of a nation has lost his power within a few months after he was sworn in. Would this former ruler as well as his family members still own exactly the same amount of property and wealth that they all owned just before this man became the ruler? No. Surely he would have gained a great deal of money, wealth, and properties thousand times what he owned before swearing in as the Head of the state. At the wake of the present sophisticated political structure, it is not even necessary to be the Head of a State to make such fast money. Less powerful regents live the life of a king, and they make money, wealth and property in their name and in their family name. This is a common scene these days.

There are occasions where parliamentarians and legislators, commissioners and councillors, chieftains and officials less powerful than the ministers or senators, misuse their power to make fast money and acquire enormous amount of wealth. The magnitude of the wealth thus swindled is in multiplication of thousands of times what they possessed before taking on charge.

We need not have deep knowledge on history or authenticity to realize this fact. Some of the contemporary leaders living right before our eyes serve the best witness to us.

No leader directly says, I am not corrupt, to counter any corruption charges against him. He is rather ironical and counters, Tell me if you have never been corrupt? Who is not corrupt these days? This is the case when we have courts and legislative bodies to punish the corrupt leaders and rulers in power, powerful media to expose them and opponent parties to challenge them. Now, just imagine how liberally the rulers of the past would have conducted their life in the absence of all these instruments in their time.

History is full of evidences. The lavish palaces, sybaritic citadels and posh apartments for fun and pleasantries, and also their grandeur and extravaganza stand witness to this day.

Rulers who made their thrones out of gold and raised opulent marble tombs for their darling lovers are inscribed as prominent ones in history!

Prophet Muhammad, the Man Supreme ruled in an era when such follies were the order of the day. Around his nation ruled great kings like Hiracleus of Roman Empire and Quisra of Persia. No one could have raised a finger against the Prophet even if he had conducted his reign just like these kings or even better than that.

Did he live the life of a king?

Did he enjoy the splendours and grandeur of a palace?

Did he accumulate wealth and luxurious articles?

Did he build lofty towers and gorgeous buildings and acquire towns to add to his property list?

Did he leave a huge amount of wealth behind him to his inheritors?

One can say one has not done any of the above feats during ones reign, only when he has not made wealth by exploiting his power and position.

Any length of deep search in history only says a sweet No to all the above questions as far as the Prophet is concerned.

Mans first need is food. Man earns more and more to have delicacy in his plate. This Epicurean attitude eventually makes the man live to eat rather than just eat to live. Let us see what the Prophet ate for his sustenance. The Prophet (peace be upon him) used to eat the humblest food while he was enjoying the highest positions of both a ruler and a spiritual head.

He never even cared to look at the rich delicacies that the great rulers used to enjoy. He was not even used to eating the food of an average man. History provides sufficient citation to this fact:

Aisha (May God be pleased with her deeds) said to me, O my nephew! We used to see the crescent, and then the crescent, and then the crescent; in this way we saw three crescents in two months and no fire (for cooking) used to be made in the houses of Gods Apostle. I said, O my aunt! Then what used to sustain you? Aisha said, The two black things: dates and water, our neighbours from Ansar (Muslims of Madinah) used to present Gods Apostle some of their milk and he used to make us drink.

Narrated by Urva (May God be pleased with his deeds)

Buhari 3.741

I asked Sahl bin Sad (May God be pleased with his deeds) , Did Gods Apostle ever eat white flour? Sahl said, Gods Apostle never saw white flour since God sent him as an Apostle till He took him unto Him. I asked, Did the people have sieves during the lifetime of Gods Apostle? Sahl said, Gods Apostle never saw a sieve since God sent him as an Apostle until He took him unto Him, I said, How could you eat barley unsifted? he said, We used to grind it and then blow off its husk, and after the husk flew away, we used to prepare the dough (bake) and eat it.

Narrated by Abu Hasim (May God be pleased with his deeds)

Buhari 7.324

The family of Muhammad did not eat their fill for three successive days till he died.

Narrated by Abu Hurraira (May God be pleased with his deeds)

Buhari 7.287A

The family of Muhammad had never eaten their fill of wheat bread for three successive days since they had migrated to Madinah till the death of the Prophet.

Narrated by Aisha (May God be pleased with her deeds)

Buhari 8.461

I asked Aisha (May God be pleased with her deeds) Did the Prophet forbid eating the meat of sacrifices offered on Id-ul-Adha for more than three days She said, The Prophet did not do this except in the year when the people were hungry, so he wanted the rich to feed the poor. But later we used to store even a trotter of a sheep to eat it fifteen days later. She was asked, What compelled you to do so? She smiled and said, The family of Muhammad did not eat to their satisfaction white bread with meat soup for three successive days till he met God.

Narrated by Abis (May God be pleased with his deeds)

Buhari 7.334

We used to go to Anas bin Malik (May God be pleased with his deeds) and see his baker standing (preparing the bread). Anas said, Eat. I have not known that the Prophet ever saw a thin well-baked loaf of bread till he died, and he never saw a roasted sheep with his eyes.

Narrated by Qatada (May God be pleased with his deeds)

Buhari 8.464

Anas went to the Prophet with barley bread having some dissolved fat on it. The Prophet had mortgaged his armour to a Jew in Madinah and took from him some barley for his family. Anas heard him saying, The household of Muhammad did not possess even a single Sa of wheat or food grains for the evening meal, although he has nine wives to look after.

Narrated by Qatada (May God be pleased with his deeds)

Buhari 3.283

The Prophets servant Anas reported that he saw the Prophet lying on empty stomach in the mosque. He reported this to his mother Umm Sulaim. She said that she had just had one bread and a few date fruits. If he would come alone, he could have his fill. If he would come with someone else then he would not be satisfying his hunger.


Abu Hurraira (May God be pleased with his deeds) reported that he passed by a group of people in front of whom there was a roasted sheep. They invited him but he refused to eat and said, Gods Apostle left this world without satisfying his hunger even with barley bread.

Buhari 7.325

Gods Messenger (peace be upon him) asked his family for condiment. They (the members of his household) said:

We have nothing with us but vinegar. He asked for it, he began to eat it, and then said; Vinegar is a good condiment, vinegar is a good condiment.

Narrated by Jabir Ibn Abdullah (May God be pleased with his deeds)

Muslim 5093

I was standing under the sunshade in my house. The Prophet then was walking past me. As I saw them I went close to him and followed him. When he called me to come close I went yet closer. He held my hand and walked on. As soon as he reached his house he inquired whether there was any breakfast. The people at home replied affirmatively and brought three breads. The Prophet asked if there was any condiment. They said there is nothing but a little vinegar. The Prophet ordered them to bring it. They brought it and kept one bread each. The third bread was sliced into two and they placed one half to me and the other was preserved for them.

Reported by Jabir


There was an Ansari (a native Muslim of Madhina) nicknamed, Abu Shuaib (May God be pleased with his deeds) who had a slave, a butcher. He came to the Prophet while he was sitting with his companions and noticed the signs of hunger on the face of the Prophet. So he went to his butcher slave and said, Prepare for me a meal sufficient for five persons so that I may invite the Prophet along with four other men. He had the meal prepared for him and invited him. A (sixth) man followed them. The Prophet said, O Abu Shuaib! Another man has followed us. If you wish, you may invite him; and if you wish, you may refuse him.Abu Shuaib said, No, I will admit him.

Narrated by Abu Masud Al Ansari (May God be pleased with his deeds)

Buhari 7.371

Gods Messenger (peace be upon him) went out (of his house) one day or one night, and there he found Abu Bakr and Umar also. He said: What has brought you out of your houses at this hour? They said: Gods Messenger, it is hunger. Thereupon he said: By Him in Whose Hand is my life, what has brought you out has brought me out too

Narrated by Sahl ibn Sad as-Saidi (May God be pleased with his deeds)

Muslim, Almuwatta 49.28

We should examine these evidences at various angles. It is no surprise for a man steeped in poverty to eat humble food.


The Prophet (peace be upon him) was a very rich man from his 25th year of age until he was 40. He was not in a situation where he had to eat dry loaf of barley. It was also not a surprise if a man who was not used to leading a rich life ate such humble food. This does not mean that his treasury had not sufficient fund.

But the Prophet (peace be upon him) was a mighty emperor. There was a great opportunity for him to make use of his power and enjoy life as he pleased. No one could raise a finger against him even if he enjoyed his life in such a way.

No government on earth has had so much self-sufficiency as the government created by the Prophet (peace be upon him). We will explain this at a later stage in this book.

u Despite all these, how was it possible for the great emperor to survive on wheat or barley bread and dates?

u Without any condiment, how could he find any delicacy in his food just with vinegar?

u He could not get even this food regularly. How could he tolerate it?

u Can we see poverty to such an extent where the condiment prepared for the day was used even after fifteen days?

u Seeing his master hungry the servant brings food from his poor house. Has any king in full power ever had to meet such situation? Could any king have found himself in such an awful situation?

u A master fetching stale and dissolved fat from his servants house to go with his dry bread to satisfy his hunger! It cannot be found even in a fiction. Can it be? How could he lead such a simple life as to remain with the pang of hunger whereby his servant invited him for dinner?

u Read this evidences several times. It will be clear that The Prophet (peace be upon him) did not use his political or religious power to amass wealth or increase his assets

Just by merely citing the simplicity in his food habits, one might wonder, how can we say that the Prophet did not use his power to amass wealth? Are there not so many other well-to-do people who are humble in their food habits? But they have their enjoyments in so many other ways. Similarly one might ask whether the Prophet involved himself in some other pleasure-giving activities after amassing wealth quietly. It is not like that too.

The dress, the Prophet (peace be upon him) had worn was very simple and meagre. Even the poorest man of the present would feel shy to put on such dress.

Aisha brought out to us a Kisa and an Izar and said,The Prophet died while wearing these two.(Kisa, a square black piece of woollen cloth. Izar, a sheet cloth garment covering the lower half of the body).

Buhari 7.707

A woman brought a woven Burda (sheet) having edging (border) to the Prophet, then Sahl asked them whether they knew what is Burda, they said that Burda is a cloak and Sahl confirmed their reply. Then the woman said, I have woven it with my own hands and I have brought it so that you may wear it. The Prophet accepted it, and at that time he was in need of it. So he came out wearing it as his waist-sheet. A man praised it and said, Will you give it to me? How nice it is! The other people said, You have not done the right thing as the Prophet is in need of it and you have asked for it when you know that he never turns down anybodys request. The man replied, By God, I have not asked for it to wear it but to make it my shroud. Later it was his shroud.

Narrated by Sahl

Buhari 2.367

We can understand that he was so much in dire need of dress that he wore a sheet of cloth as his robe around his waist and the second piece of cloth on his chest.

We further know how much in dire need of clothes he was, from the fact that he used a sheet of cloth to wrap around his waist and limbs.

We have proof that The Prophet (peace be upon him) had worn a sheet of cloth very tight at times and stitched his shirts quite a few times. Otherwise he used to put on just a cloak around his body, wearing the right end of the sheet over his left shoulder and the left end of the sheet over his right shoulder. Due to this his arms lay bare, revealing his armpit. This was his usual attire. If the cloak was too small to cover his whole body he used another sheet of cloth to wrap around his hip.

Gods Apostle did not use to raise his hands in his invocations except in the Istisqa (i.e. invoking God for the rain) in which he used to raise his hands so high that one could see the whiteness of his armpits.

Narrated by Anas

Buhari 4.766

Even when he gathered people around to pray to God for rain, he only wrapped a sheet of cloth around his body, yet his arm lying bare and making his armpits visible. He also used this sheet as a shirt.

The Prophet appointed a man from the tribe of Al-Azd, called Ibn Utbiyya (May God be pleased with his deeds) for collecting the Zakat. When he returned he said, This (i.e. the Zakat) is for you and this has been given to me as a present. The Prophet said, Why hadnt he stayed in his fathers or mothers house to see whether he would be given presents or not? By Him in Whose Hands my life is, whoever takes something from the resources of the Zakat (unlawfully) will be carrying it on his neck on the Day of Resurrection; if it be a camel, it will be grunting; if a cow, it will be mooing; and if a sheep, it will be bleating. The Prophet then raised his hands till we saw the whiteness of his armpits, and he said thrice, O God! Havent I conveyed Your Message (to them)?

Narrated by Abu Humaid Al Saidi (May God be pleased with his deeds)

Buhari 3.769

We can understand from this evidence to prove that the king of kings and head of all leaders of the spiritual world did not make use of his position and status to own sufficient garments.

Man earns to have the comfort of good food and fine dress. For this some persons engage themselves in all malpractices. Man likes a cushion to avoid hurting his body. As a man having got used to these comforts until his fortieth year, the Prophet (peace be upon him) could have enjoyed all these facilities thereafter. He avoided all those comforts and luxuries and lived with utmost simplicity and this explains his honesty.

Besides food and clothes, the essentials of life, did The Prophet collect households and furniture? Or had he collected and dumped curios, souvenirs, antiques gems, jewels and rare things, just like other kings used to hoard for worldly pleasure and luxury?

The Prophets Bearer Anas (May God be pleased with his deeds) reported that the Prophet never used to eat from the plate. He used to place the bread on a spread.

Buhari 7.326

Aisha (May God be pleased with her deeds) reports that The Prophets pillow was made up of leather and filled with rags.


A mat is one of the essentials that people always like to possess. Even the poorest man would care for a mat, in the least, for a bed. But the king of kings, the Prophet (Peace is upon him) had just only one mat. It was not only used for sleeping and resting purpose but the Prophet (Peace is upon him) had found many other uses with it.

The Prophet had a mat, which he used to spread during the day and use it as a curtain at night. So a number of people gathered at night facing it and prayed behind him.

Narrated by Aisha (May God be pleased with her deeds)

Buhari 1.697

Gods Apostle smiled while he was lying on a mat made of palm frond with nothing between him and the mat. Underneath his head there was a leather pillow stuffed with palm fibre, and leaves of a saut tree were piled at his feet, and above his head hung a few water skins. On seeing the marks of the mat imprinted on his side, I wept. He said, Why are you weeping? I replied, O Gods Apostle! Caesar and Khosrau are leading the life (i.e. luxurious life) while you, Gods Apostle though you are, is living in destitute. The Prophet then replied, Wont you be satisfied that they enjoy this world and we would be satisfied with the Hereafter?

Narrated by Ibn Abbas (May God be pleased with his deeds)

Buhari 6.435

The Man Supreme in command of the total political power of the world then and the righteous and rightful head of all the spiritual leaders did not have enough of pillows or mats.

The Prophet (peace be upon him) had married the little maternal aunt of Ibn Abbas. (May God be pleased with his deeds) Abbas was a little boy and used to stay with his aunt quite often. What transpired there?

That he stayed overnight in the house of Maimuna the wife of the Prophet, his aunt. He added: I lay on the bed (cushion transversally) while Gods Apostle and his wife lay in the lengthwise direction of the cushion.

Narrated by Abdullah ibn abbas

Buhari 1.183

There was only one pillow, which was filled with rags. Thats why the Prophet and his wife used the length end and Ibn Abbas the width end of the same pillow to rest their heads.

The fact that the Prophet (peace be upon him) possessed only one pillow which cost nothing, proves that he did not use his high position to enjoy the comforts of life.

Would the poorest of the poor live this simple life that an emperor of a mighty super power lived?

When the Prophet (peace be upon him) denounced his hometown Makkah and left for Madinah he abandoned all those assets that could not be carried but he took only some silver, and gold coins that were easy to carry to Madinah.

After reaching Madinah the Muslims were in search of a place for a mosque to perform prayer. They negotiated with two young men owning the land. They said they would not sell it for any price but they would give it free. But the Prophet urged them to sell it and he bought it with his own money for the mosque.

Ever since, the holy mosque of Madinah has been located in the same land that the Prophet (peace be upon him) purchased with his own money. We can see it even today. He did not purchase the land not merely for founding a mosque. He bought it, having in mind the necessity to use it for various essential activities to run a just government.

A spacious mosque for prayer, to accommodate the seventy companions who also had denounced the pagan life and come with him from Makkah as well as a wide ground for sports and military training were constructed on that land.

On the contrary, he had allotted a small area for himself in the land that he purchased with his own fund. There he built a little house.

This could probably be the only government headquarter in the whole world that was purchased by the rulers own fund.

How much space, you think, would he have allotted for himself in a place bought with his own fund? At a time when there was no value for land, no matter how vast the area of land he would have kept for himself. It would not have been considered as any big asset. The Prophet (peace be upon him) used to get up in the middle of the night and pray in his little house. Muslims place their foreheads on the ground while they pray. This is called Sajdha (Prostration). The extent of his house can be understood from the way he used to struggle to prostrate in prayer in his house:

Aisha the wife of the Prophet said,I used to sleep in front of Gods Apostle and my legs were opposite the Qibla and in prostration he pushed my legs and I withdrew them and when he stood, I stretched them.Aisha added, In those days the houses were without lights.

Narrated by Aisha (May God be pleased with her deeds)

Buhari 1.379

A space of five feet wide and five feet long is just enough for only two people to live. He used to pray in the middle of the night while others used to be sleeping. But the house of the emperor was so small that there was not enough space for him to pray in the house while his wife slept.

He could pray only when his wife would slightly bend her legs. This is the way the Prophet lived.

Even that little room was roofed with date frond. There were no windows and doors. It had an open gate. Sleeping mat was used as the door in the night. Leave alone the emperor. Would any of the readers of this book who may be very poor, like to live in such a house? Would a man who donated to his society a land worth thousand times his house, like to dwell like this?

This historical incident not only gives us the extent of his house but it shows the magnanimity of his generous heart, and gives us another fine evidence.

Aisha was asked, Couldnt you fold your legs when the Prophet (peace be upon him) prostrated in prayer? Should you have to wait until he signals you with his fingers?

To clear the doubt she replied, There was no light in our house

We learn through Aisha that the Prophet (Peace be upon him) was prodding her leg with his finger in order to facilitate his prayer because there was no light.

When they talk of light they are not referring to the grand chandeliers that were decorating the grand palaces of the

Roman or the Persian emperor then. They are talking about the lamp that glows on wicker and olive oil in a tiny niche dug in the mud wall.

It does not mean that they did not have a lamp for a day or two. The statement by Aisha, those days there was no lamp in our housesexplains that they never had lamps in their houses.

The walls of the Prophets house were not tall enough.

Gods Apostle used to pray in his room at night. As the wall of the room was low, the people saw him and some of them stood up to follow him in the prayer.

Narrated by Aisha (May God be pleased with his deeds)

Buhari 1.696

This was the condition of the house where The Prophet (peace be upon him) resided.

The Prophet (peace be upon him) who was used to enjoying every kind of virtuous pleasure and who was soaked in prosperity loses everything for the sake of his ideals.

Now the entire Arab world was at the feet of the great man who was once driven away from his own native place. He could have easily lived the life of a king.

The policy of the Prophet that governments property should not be used for personal reason at any cost made him live a life that was humbler than the humble one.

All these evidences show that he did not save anything for himself using the power and position of a ruler and a spiritual head.

Some people are miserly with their food, clothes and life style in order to save for their future generation to inherit.

What a lot of properties were saved on the quiet, would be known only after their death. If one wonders whether the Prophet (peace be upon him) perhaps lived all this meagre life in order to save for his heirs, it will be absolutely a wrong guess. He never left anything in style for his heirs.

The Prophet died while his armour was mortgaged to a Jew for thirty Sas of barley.

Narrated by Aisha (May God be pleased with her deeds)

Buhari 5.743

The Prophet (peace be upon him) who was generous to people approaching the treasury, did not get anything for himself, not even a loan. He had pledged his armour to a Jew, a citizen in his state, to get thirty measures of barley. He led a straight life like no other ruler in the world. He had not released the armour before his death.

It is rather amazing to count the list of properties that the Prophet (peace be upon him) left after his death.

The Prophet did not leave behind him after his death, anything except his arms, his white mule, and a piece of land at Khaibar, which he left to be given in charity.

Narrated by Amr ibn Al Harith (May God be pleased with his deeds)

Buhari 4.160

Under The Prophets (peace be upon him) rule no soldier was paid any wage. Volunteers took part in war to receive the satisfaction of God alone.

Upon victory the spoils of war were distributed among these voluntary soldiers. The Prophet (Peace be upon him) too received his due shares. He had received some land in Kaiber and Fadak as spoils of war. These were all the properties that were left behind by a great emperor who ruled a vast expanse of the earth for ten years.

One might think that there was dire poverty and famine prevailing all over, during the Prophets reign. It is not true. Indeed there was severe poverty in Madinah for the first two years of his rule. But the system of zakat, an economic plan, made Madinah rich, prosperous and self- sufficient.

No nation is able to achieve self-sufficiency as the Prophet Muhammad (peace be upon him) achieved for his state under his rule. While his state was enjoying prosperity he had selected a very simple living for himself.

Once, while we were sitting in the company of Prophet, a dead man was brought. The Prophet was requested to lead the funeral prayer for the deceased. He said, Is he in debt? The people replied in the negative. He said, Has he left any wealth? They said,No. So, he led his funeral prayer. Another dead man was brought and the people said, O Gods Apostle! lead his funeral prayer. The Prophet said, Is he in debt? They said, Yes. He said, Has he left any wealth? They said, Three Dinars. So, he led the prayer. Then a third dead man was brought and the people said (to the Prophet), Please lead his funeral prayer. He said, Has he left any wealth? They said, No. He asked, Is he in debt? They said, (Yes! He has to pay) three Diners., He (refused to pray and) said, Then pray for your (dead) companion. Abu Qatada said, O Gods Apostle! Lead his funeral prayer, and I will pay his debt. So, he led the prayer.

Narrated by Salama Bin Al Akwa (May God be pleased with his deeds)

Buhari 3.488a

We have seen governments that burden their citizens with loan, which has never been borrowed by the citizens. We have seen the rulers that borrow from rich countries for their vanity and pay the interest from peoples tax money. We also see government that collects interest from their citizens having borrowed from the same Government. If any of their citizens indebted to his own government fails to repay his loan the Government do not hesitate to confiscate the properties of the debtor.

But the Prophet (peace be upon him) as the head of a state repaid the loans of his citizens for whatever amount or for whatever reason they might have borrowed. To repay in this manner, there was surplus fund in the treasury. If the present rich countries were to repay the loans of their citizens they would become insolvent states at once.

The Prophet (peace be upon him) administered the most prosperous rule. It repaid the loans incurred by its citizens.

His rule was so prosperous that anyone who came asking for helping fund was generously paid.

The Apostle of God (peace be upon him) used to sit with us in meetings and talk to us. When he stood up we also used to stand up and see him entering the house of one of his wives. One day he talked to us and we stood up as he stood up and we saw that a nomadic Arab caught hold of him and gave his cloak a violent tug making his neck red. Abu Hurayrah (May God be pleased with his deeds) said: The cloak was coarse. He turned to him and the Arab said to him: Load these two camels of mine, for you do not give me anything from your property or from your fathers property. The Prophet (peace be upon him) said to him: No, I ask Gods forgiveness; no, I ask Gods forgiveness; no, I ask Gods forgiveness. I shall not give you the camel-load until you make amends for the way in which you tugged at me. Each time the nomad said to him: I swear by God, I shall not do so. He then mentioned the rest of the tradition. He (the Prophet), then called a man and said to him: Load these two camels of his: one camel with barley and the other with dates. He then turned to us and said: Go on your way with the blessing of God.

Narrated by Abu Hurraira (May God be pleased with his deeds)

Abu dawood 4757

A man owning two camels in those days was considered to be rich and comfortable. When such a stranger asked for help in an uncivilized manner, the Prophet (peace be upon him) sent him with one camel load of date fruits and another camel load of barley. There are numerous similar evidences showing how generously he had turned the treasury towards the people while he was maintaining an immense magnitude of prosperity under his rule. It would be beyond the scope of this book to write all of them. These examples may be sufficient to make people think.

When the treasury in his state was abundant with riches why did the Prophet (Peace is upon him) then choose a simple living?

The Prophets eternally guided principle and teachings that insist on purity, perfect justice and absolute truth was the only reason for the choice of his simple living.

If he had utilized the government property for his needs, not as a ruler but even as a poor citizen, neither his honesty would have been suspected nor would it have been against what he preached to the people.


The Prophet (peace be upon him) had made it a policy not to get anything from the government fund, as wage, loan, gift, or charity. He had made this rule not only for himself but also to his wives and children, which he promulgated to the entire town. He was strict with his policy until his last breath. This justifies his choice of simple living.

He was always very strong and firm with his policy.

Dates used to be brought to Gods Apostle immediately after being plucked. Different persons would bring their dates till a big heap collected (in front of the Prophet). Once Al-Hasan and Al-Husain (May God be pleased with their deeds) were playing with these dates. One of them took a date and put it in his mouth. Gods Apostle looked at him and took it out from his mouth and said, Dont you know that Muhammads offsprings do not eat what is given in charity?

Narrated by Abu Huraira (May God be pleased with his deeds)

Buhari 2.562

Al-Hasan bin Ali (May God be pleased with his deeds) took a fruit from the dates given in charity and put it in his mouth. The Prophet said, Expel it from your mouth. Dont you know that we do not eat a thing which is given in charity?

Narrated by Abu Hurraira (May God be pleased with his deeds)

Buhari 2.568

After removing the date fruit from his grandsons mouth the Prophet (peace be upon him) said, Dont you know that Muhammads family should not eat zakat.


Even a single date fruit from the common weal should not be eaten. Even it be a child, his family members should not eat zakat This was his principle and he was very firm in it.

The Prophet was rushing out of the mosque after concluding the prayer. But he returned to the mosque within no time. His companions were in wonder, watching the Prophet leaving the mosque in a hurry after the prayer and returning immediately like never before. He asked them if they know why he left in such a hurry. He said that there was a piece of silver at his home. It belonged to the treasury and he told his family to give it away to the poor.


Death may occur at anytime. He was afraid of the silver at home, belonging to the poor people. His family might think it belonged to them. He rushed home to prevent that his people should not think of the silver that way and use it per chance. As soon as he announced to his people at home, This belongs to the common weal, he returned to the mosque.

The Prophet passed by a fallen date and said, Were it not for my doubt that this might have been given in charity, I would have eaten it. And narrated Abu Huraira (May God be pleased with his deeds) the Prophet said, I found a date-fruit fallen on my bed.

Narrated by Anas (May God be pleased with his deeds)

Buhari 3.271

As the Prophets house was located along the mosque, he refused to eat even one or two date fruits that slipped off into his house from the keeper of zakat dates stored at the mosque. He was so careful that he would not eat any date if he had even the slightest doubt of its being from the zakat lot.

He made yet another higher promulgation. It is not only in my rule, even after my death, no matter which rule prevails wherever, zakat from the government treasury is forbidden to my progeny until this world exists.

Until today anyone that claims to be his progeny never touches zakat fund from any government. They are not paid zakat in Muslim nations. According to Islamic law it is a sin for them to receive zakat.

There is no one in the world parallel to Prophet Muhammad (peace be upon him) who belonged to such a purity of life denying the common concession to his descendants.

He had ordered that he and his family should not avail zakat fund and he ordered that his descendants should also keep off from it.

Prophet sent a man from Maqsoom tribe to collect zakat. Abu Rafiu (May God be pleased with his deeds) was also accompanying him. Looking at that the Prophet said zakat is not permitted to us. He belonged to the tribe that released him.

Nassayee, Abu Dawood

There were some slaves in his time. The owners who had paid heavy sum to own a slave would not come forward to release the slave. The Prophet (peace be upon him) took very severe action to ensure that the owners released them without fail..

If anyone releases a slave he will only become the heir to the slave, was one of his plans and the property of the slave would belong to the owner who had released him.

Abu Rafiu was a slave freed by the Prophet (peace be upon him) therefore the Prophet (peace be upon him) was in a position to be the heir of the slave. Then Abu Rafiu should not own any zakat fund. So The Prophet (peace be upon him) ordered Abu Rafiu not to go to collect zakat fund. He never took the government money either for him or for his family and he declared that his progeny should not take anything from the common weal until the world comes to an end. Besides these he made another revolutionary promulgation.

The Prophet said that his progeny would not be the inheritors because gold and silver coins and the fund left over after him, after his family and after his servants would belong to the common weal. (His progeny is not eligible to receive this)

Buhari 8.721

The experience of the daughter of The Prophet (peace be upon him) Fatimah explains the faultless character of the Prophet (peace be upon him)

Fatima (May God be pleased with her deeds) the daughter of the Prophet sent someone to Abu Bakr (May God be pleased with his deeds) (when he was a caliph), asking for her inheritance of what Gods Apostle had left of the property bestowed on him by God from the Fai (i.e. booty gained without fighting) in Madinah, and Fadak, and what remained of the Khumus of the Khaibar booty. On that, Abu Bakr said, Gods Apostle said, Our property is not inherited. Whatever we leave, is Sadaqa, but the family of (the Prophet) Muhammad can eat of this property. By God, I will not make any change in the state of the Sadaqa of Gods Apostle and will leave it as it was during the lifetime of Gods Apostle, and will dispose of it as Gods Apostle used to do. So Abu Bakr refused to give anything of that to Fatima.

Narrated by Aisha

Buhari 5.546

Even though his daughter was in dire poverty the Prophet (peace be upon him) reached his meagre property to the common weal.

The wives of the Prophet after his death planned to claim the inheritance from Abu Bakr (May God be pleased with his deeds) through Usman (May God be pleased with his deeds). Aisha (May God be pleased with her deeds) asked the family, Did the Prophet not say that there cant be any inheritor to him and all things left by him will belong to the common weal? Thus Aisha made them give up their claim.

Buhari 8.722


If the Prophet (peace be upon him) did not receive, wage, gift or grant from the government treasury, the question may arise as to what he did for his livelihood.

The Prophet (peace be upon him) used all his time to perform the duty of both a ruler and a spiritual head:

He should not get any help from the government; he should not beg to others for help. If he had to undertake trading in order to maintain the principle of truth he would not be able to perform his duties.

He found a way to earn for his family, without giving up his principle, and at the same time fulfilling his social responsibility.

With the money left over after he had purchased a land in Madinah for the mosque from his own fund, the Prophet (peace be upon him) purchased a herd of 100 sheep. He also appointed a shepherd to tend the flock. He would take a fully-grown sheep to himself as soon as one of the hundred sheep would yield. He made sure that there were always not less than 100 sheep in his herd.

I was among the delegation of Banu al-Muntafiq that came to the Messenger of God (peace be upon him). When we reached the Prophet, we did not find him in his house. We found there Aisha, the Mother of the Believers. She ordered that a dish called Khazirah should be prepared for us. It was then prepared. A tray containing dates was then presented to us. (The narrator Qutaybah (May God be pleased with his deeds) did not mention the word qina, tray). Then the Messenger of God (peace be upon him) came. He asked: Has anything been served to you or ordered for you? We replied: Yes, Messenger of God. While we were sitting in the company of the Messenger of God (peace be upon him) we suddenly saw that a shepherd was driving a herd of sheep to their fold. He had with him a newly-born lamb that was bleating. He (the Prophet) asked him: What did it bear, O so and so? He replied: A ewe. He then said: Slaughter for us in its place a sheep. Do not think that we are slaughtering it for you. We have one hundred sheep and we do not want their number to increase. Whenever a ewe is born, we slaughter a sheep in its place.

Narrated by Abdullah ibn Umar

Abudawood 142

The Prophet (peace be upon him) had planned meticulously to earn his livelihood to make revenue, just sufficient for a simple living.

We have already explained about the simple living of the Prophet (peace be upon him). This revenue was sufficient to lead such a simple life.

Arabian sheep yields more milk. If there were 100 sheep there would be at least ten sheep yielding milk.

A yield of two sheep every month from a herd of 100 sheep is sufficient to manage a family.

The Prophet (peace be upon him) fulfilled his needs and his family needs with the help of this revenue derived from the herd of 100 sheep. Then, how come he was in misery. If he had had only one wife the revenue would have been sufficient. Because he had to marry several wives he had the responsibility to distribute his income with his entire family.* For this reason he happened to lead a straightened life as we mentioned earlier.

In addition to this there was another source of income to him. The Prophet (peace be upon him) and his companions faced a number of battles. No remuneration was provided then to those engaged in war. Similarly any property not belonging to any individuals in the defeated country was shared among those who took part in the battle.

* Prophets Marrying several wives in death with in another book bye the same question

The Prophet (peace be upon him) like the other knights, directly took part in battles. He fought more vigorously than other warriors, because he was well versed in fencing and equestrian games. The Prophet (peace be upon him) used to take for him a share too, like the other warriors used to receive share of the spoils of war. Twice the normal share was given to cavalry soldiers. On this basis, the Prophet received shares as a cavalry.

The groves in Kaiber and Fadak were obtained in this manner. We have already mentioned that even these properties were dedicated to the state before his death.

He used to get revenue from these groves. He used to accept gifts from friends and neighbours. He also used to give gifts in the similar manner.

This wonderful way of life of The Prophet (peace be upon him) stands as a staunch proof that he is the Messenger of God.

Who offers social service without a vested interest or selfishness? Such questions and doubts may arise to those who are used to moving with selfish people. Even though the Prophet (peace be upon him) did not make any wealth by the virtue of his power, he might have craved for position in order to gain power, fame and status. Didnt he?

We see many wealthy persons spend lavishly to gain fame. Therefore he might have got fame and felicitations although he had been very clean with money matter. Hasnt he? This is that doubt which nobody can ignore.

When some people praise you or bow down before you the exhilaration and intoxication you get is not an ordinary one.

It is an established truth that some people run after power for the intoxication of fame while so many others crave for power to make wealth.

Did the Prophet (peace be upon him) then go after fame?

Did he make use of the honour bestowed upon him by the virtue of his high position, for his personal benefit?

Prophet (Peace be upon him) did not utilize his political leadership or his spiritual leadership to gain fame. He never went after any fame using his political power or spiritual leadership.

The Prophet passed by a fallen date and said, Were it not for my doubt that this might have been given in charity, I would have eaten it. And narrated Abu Huraira (May God be pleased with his deeds) the Prophet said, I found a date-fruit fallen on my bed.

Narrated by Anas (May God be pleased with his deeds)

Buhari 3.271

He made it public that he felt only shy and hesitant to pick up and eat the only date fruit lying on the ground just because he had a doubt that even that single date might belong to the government treasury.

He is never bothered that he would lose his prestige if he says it so publicly.

Whereas, when we happen to drop a coin on the ground we are rather shy to pick it up before some people, Oh! Others might think what a man he is. He picks up even such a meager money from the ground.

This great man did not bother about the loss of false reputation for which an ordinary man, out of ignorance, bothers very much.

The Prophet had a she-camel called Al-Adba that could not be excelled in a race. (Humaid, a sub-narrator said, Or could hardly be excelled.) Once a bedouin came riding a camel below six years of age surpassing it (i.e. Al-Adba) in the race. The Muslims felt it so much that the Prophet noticed their distress. He then said, It is Gods law that He brings down whatever rises high in the world.

Narrated by Anas (May God be pleased with his deeds)

Buhari (4.124)


There were so many kings who shot dead their pet animals because those animals lost the race. The reason for this is the pride that anything belonging to them should never face defeat!

Even in the democratic countries people insult throwing rotten eggs and tomato on their favourite football players or cricket players when they play badly and lose. Even a common man takes it a great insult to see that his pet faces defeat.

An ordinary villager thinks that it is a great insult if his goat or cock loses in a contest. Look at this greatest man! A Great emperor! A camel of his loses the race and he is least bothered about it. On the contrary he advises very gracefully,

What goes up should come down one day. It is simply marvellous.

Would any one say that it was right for his camel to lose and it is good to lose? This great man thinks, an attitude that no camel can overtake his camel would make him arrogant. He did not even wish as an ordinary man wishes to have his pet always win.

This incident took place when the Prophet Muhammad (peace be upon him) was the greatest ruler. The emperor is returning after having taken part in a battle. People hear this and rush to meet him en route with too many appeals. It was the custom those days to fold ones hand and stand bowing down before a king. It was unimaginable to see anyone speak with the king directly or forward an appeal in person.

When the kings around the world used to be honoured like this by the subjects, these people in that part of Arabia very casually approached the Prophet, the most righteous general, the just emperor, and the powerful spiritual leader who was teaching all his citizens the right to equality.

Zubair bin Mutim (May God be pleased with his deeds) told me that while he was in the company of Gods Apostle with the people returning from Hunain, some people (bedouins) caught hold of the Prophet and started begging of him so much so that he had to stand under a kind of thorny tree (i.e. samurah) and his cloak was snatched away. The Prophet stopped and said, Give me my cloak. If I had as many camels as these thorny trees, I would have distributed them amongst you and you will not find me a miser or a liar or a coward.

Narrated by Muhammad bin Zubair (May God be pleased with his deeds)

Buhari 4.75

A rush pushed down the emperor, as there was no official or personal security guard to stop them He did not get angry, Is this the way to behave before a king? His soldiers were minding their business. They did not bother to use their force to clear the rush. The Prophet (Peace is upon him) had worn his robe instead of shirt. When that robe too got stuck with the thorny shrub making him stand bare bodied he was calm and collected. Neither he got angry over the rush nor did he hate them in the least.

He did not say, I will give nothing to you because you have pushed me down on the thorny shrub. In contrast he said, Even if I have as many camels as the number of shrubs here I would give all of them to you. From this simple event we can understand that he never used to like fame and honour.

If anyone comes to him for help when the exchequer does not have enough funds in reserve at times, he used to borrow from well-to-do people and help him. He would settle the account with the exchequer as soon as the zakat was collected.

Once, he could not repay on time the loan borrowed from an ill-mannered man.

Gods Apostle owed a man some debt (and that man demanded it very harshly). The companions of the Prophet wanted to harm him, but the Prophet said to them, Leave him, as the creditor has the right to speak harshly. He then added, Buy (a camel) of the same age and give it to him. They said, We cannot get except a camel of an older age than that of his. He said, Buy it and give it to him, as the best amongst you is he who pays back his debt in the most handsome way.

Narrated by Abu Hurraira (May God be pleased with his deeds)

Buhari 3.777

This incident took place when the Prophet (peace be upon him) was a great ruler at Madinah. Lender demanded payment, using harsh words. His words were so harsh that the companions of the Prophet (peace be upon him) were extremely angry and raged.

People who have lent money to those in power are afraid to demand payment. When they somehow manage to overcome fear and try to get the money, they do not quite often get a chance to meet those persons in power. When, after all, they get the chance to meet the borrower in power, they have to stand like a beggar before him and beg for their own money with fear that he may otherwise create problems for them.

But in this incident, the lender meets the President of a great potentate so casually and demands for his money. Besides the lender uses harsh words on the emperor whom the whole world regards in the highest esteem. Has there been any emperor in the history like him?

When he was insulted with harsh words before a large public, the great man did not assume that he was a Prophet of God or a great king or peoples leader and he did not worry that his prestige would be hampered.

The Prophet (peace be upon him) puts himself in the lenders shoes and thinks of the inconvenience undergone by the lender whose repayment is inordinately delayed. Thats why he stopped his companion about to attack him and said, The lender has all the rights to talk that way.

He tolerated this because he respected the right of the lender more than his self-respect. Moreover he made arrangement to clear the doubt. When he realised that the camel he owned was much older and more matured than the borrowed camel he ordered immediately to hand over the camel to the lender.

Although one has to confront harsh words from a lender one would not get the inclination to repay more than what was borrowed. As far as possible ones mind would justify and it will be inclined to reduce the amount.

But this great man not only ordered to pay more than what he received but he also preached that the best among people is the one who always performs in a graceful manner.

Thats why many non-Muslims who claim to maintain a neutral stand, appreciate the Prophet as a great man.

He never liked to gain any fame or honour through his high position.

While I was walking with the Prophet who was wearing a Najrani outer garment with a thick hem, a Bedouin came upon the Prophet. He pulled his garment so violently that I could recognise the impress of the hem of the garment on he Prophets shoulder, caused by the violence of his pull. Then the Bedouin said, Order for me something from Gods fortune that you have. The Prophet turned to him and smiled, and ordered that a gift be given to him.

Narrated by Anas bin Malik (May God be pleased with his deeds)

Buhari 4.377

Even a common man would not like being insulted in the public. He will take it as a great insult to him.

An ordinary villager is able to meet the Prophet in person. In addition to meeting him so casually, he could behave in yet a lowly manner before the potentate. He could appeal to him, I am not asking for your wealth. I am demanding for wealth of God that is with you.

After all this, the Prophet (peace be upon him) is able to smile at him and accept his appeal. What other proof do we need to know that the Prophet used to sacrifice to such an extent that he did not even care to get as much respect and honour as it is paid to a layman.

We should not think that this incident took place just once in his lifetime. The villagers dealt with him in this manner just because they had heard about the Prophet like this, Muhammad moves with people nicely, anyone can approach him; one can appeal anyway one wants; one can take liberty and talk to him freely; What else! He donates very generously according to ones need.

The Apostle of God (peace be upon him) used to sit with us in meetings and talk to us. When he stood up we also used to stand up and see him entering the house of one of his wives. One day he talked to us and we stood up as he stood up and we saw that a nomad caught hold of him and gave his cloak a violent tug making his neck red. Abu Hurayrah (May God be pleased with his deeds) said: The cloak was coarse. He turned to him and the Arab said to him: Load these two camels of mine, for you do not give me anything from your property or from your fathers property. The Prophet (peace be upon him) said to him: No, I ask Gods forgiveness; no, I ask Gods forgiveness; no, I ask Gods forgiveness. I shall not give you the camel-load until you make amends for the way in which you tugged at me. Each time the nomad said to him: I swear by God, I shall not do so. He then mentioned the rest of the tradition. He (the Prophet), then called a man and said to him: Load these two camels of his: one camel with barley and the other with dates. He then turned to us and said: Go on your way with the blessings of God.

Narrated by Abu Hurraira (May God be pleased with his deeds)

Abu Dawood 4757

We have already mentioned this to cite the prosperity that the people enjoyed under his rule. Now we can witness his magnanimity and self-control.

When the Prophet (peace be upon him) was counselling with his close associates, a stranger appeared and held him by his collar.

The Prophet (peace be upon him) remained calm without ever losing his temper although the stranger held the collar so hard that the Prophets nape turned red. Even when he demanded two camels load of provisions the Prophet (peace be upon him) was just tolerant.

The man demands his need holding the Prophet by the neck very tight. The Prophet requests him to ease his hold on him. Would any of us without any power in our hand be able to tolerate this kind of a situation? Would our mind yield to give two camel-load of things to a man who cries, I am not asking from your fathers property. I am only asking from the public fund? But this great man was yielding.

He reacts as though he has never been in-charge of the only super power in the world.

He did not wish to get any respect above the one shown to common man, just because he was a king.

Gods Apostle came to the drinking place and asked for water. Al-Abbas (May God be pleased with his deeds) said, O Fadl! Go to your mother and bring water from her for Gods Apostle. Gods Apostle said, Give me water to drink. Al-Abbas said, O Gods Apostle! The people put their hands in it. Gods Apostle again said,Give me water to drink. So, he drank from that water and then went to the Zam-zam (well) and there the people were offering water to the others after drawing water from the well. The Prophet then said to them, Carry on! You are doing a good deed. Then he said, Were I not afraid that other people would compete with you (in drawing water from Zam-zam), I would certainly take the rope and put it over this (i.e. his shoulder) (to draw water). On saying that the Prophet pointed to his shoulder.

Narrated ibn Abbas

Buhari 2.700

Prophet Muhammad (peace be upon him) fulfilled the duty of performing Hajj, the pilgrimage to Makkah, only at the end of his lifetime. But we should realize the fact that the Prophet had created and established a great empire.

No king goes to waterhole to drink when he is thirsty. It is served to him in the most exemplary manner. But the Prophet (peace be upon him) goes to the waterhole and shares the water with others like a common man.

The reason for this is that the Prophet firmly believed that power and position should not be used at all for any selfish reason and nobody becomes noble by the position and status. In a noble way the Prophet set the finest example in the midst of ignorant days of crude tribal rules, feuds and selfish accentuation of differences eventually downgrading men to the evil of caste system.

The Prophet avoided serving in the Zam-zam waterspout. But the same Prophet advised that it is a noble thing to serve in the waterhole to maintain supply of water to people and he prevented his wife to serve at Zam-zam well. He avoided getting in to the well and doing the supply of Zam-zam water to people because he was shy that the people enjoying this water service would withdraw from their post for the sake of the Prophet.

This incident clarifies the generosity par excellent in the selfless-character of the Prophet, the Man Supreme.

The Prophet passed by a woman who was weeping beside a grave. He told her to fear God and be patient. She said to him, Go away, for you have not been afflicted with a calamity like mine. And she did not recognise him. Then she was informed that he was the Prophet. So she went to the house of the Prophet and there she did not find any guard. Then she said to him, I did not recognise you. He said, Verily, the patience is at the first stroke of a calamity.

Narrated by Anas ibn Malik (May God be pleased with his deeds)

Buhari 2.372

When a ruler plans to parade outside his palace there is a lot of pomp and shows exhibited by the royal members to establish the presence of the king.

Anyone who has never seen the king in person before would be able to identify the king by the first sight of the extravaganzas; luxuriously ornamented thrown; the soldiers in posh uniform parading before and much after the kings arrival.

Even much after monarchy has been abolished and democracy rule has been well established in most part of the world we can witness now the rulers going after ostentation and grandeur.

But the Prophet was consoling the woman who was almost lamenting and weeping deeply. She did not realise that the lord of an empire was talking to her for the simple reason that the Prophet never put up any show to exhibit and establish his identity. He was clothed in a very simple dress like any other citizen. He did not travel on a saloon. He walked and there was hardly any crowd of the sort to announce the majesty and prestige of a king. Thats why the women could not recognise a mighty emperor.

Moreover, once she had learned that the one who advised and consoled her was the ruler of the empire she was trying to see him, wondering whether she would get the permission from the guards at door to enter in to the palace! But there was no watchman at the Prophets door. Prophet (peace be upon him) was the only noble and brave ruler who never had any personal guard around him.

In order to apologise, the woman comes to the Prophet (peace be upon him) I have behaved very badly with you, not realising it was you, the Prophet, she said. Least bothered about it he advises the woman as he said before, Patience means one should bear with misfortune even when it strikes one for the first time. The womans sheer negligence in maintaining good manner did not at all bother him.

Muaad (May God be pleased with his deeds) reported that the Prophet appointed him as the governor of Yemen and he followed him till the border. When he was mounted the Prophet was on foot walking along. The Prophet said at the time of parting that Muaad would not see him when he returned from Yemen or he might visit his grave or his mosque. Muaad wept. The Prophet turned his face towards Madinah and walked away.


The world would not have witnessed a governor appointed by the president, or a minister nominated by the king riding a horse along while the president or the king on foot walking along, chatting, talking and counselling.

The emperor could have talked things over without going along with the governor and dispatched him from the town itself. In contrast he is walking along the mounted governor, talking with him in a very friendly way. Surely Prophet (peace be upon him) would never have acquired his position for fame.

Neither a mayor with his staff, an emperor with his generals nor a governor with his aides moves like this.

When the emperor moves around with his subordinates in this manner it goes to prove that Prophet (peace be upon him) did not possess even a slight tinge of desire for fame.


While the Prophet was praying, he saw sputum on (the wall of) the mosque, in the direction of the Qibla, and so he scraped it off with his hand, and the sign of disgust (was apparent from his face) and then said, Whenever anyone of you is in prayer, he should not spit in front of him (in prayer) because God is in front of him.

Narrated by Abdullah bin Umar (May God be pleased with his deeds)

Buhari 8.132

The companions were prepared to do this work if the Prophet had to just give a nod. Or if he had ordered some one to remove it, definitely it would have been cleared at once. Even when an ordinary man sees this he would ignore and go away thinking some one will do it. Or he would get it done by some lowly people.

But the emperor of a great kingdom did not expect even the respect paid to an ordinary man. He did not think of his status as a king. All he wanted to do was to behave in the most humane way.

Abdullah bin Amr, the closest companion of the Prophet (peace be upon him) narrates an incident that took place in his life:

Gods Apostle was informed about my fast, and he came to me and I spread for him a leather cushion stuffed with palm fibres, but he sat on the ground and the cushion remained between me and him, and then he said, Isnt it sufficient for you to fast three days a month? I replied, O Gods Apostle! (I can fast more). He said, Five? I replied, O Gods Apostle! (I can fast more). He said, Seven? I replied, O Gods Apostle! (I can fast more). He said, Nine (days per month)? I replied,O Gods Apostle! (I can fast more) He said, Eleven (days per month)? And then the Prophet said, There is no fast superior to that of Prophet David. It was for half of the year. So, fast on alternate days.

Narrated by Adullah bin Amr (May God be pleased with his deeds)

Buhari 3.201

This incident reflects various qualities constituting the finest character of the Prophet (peace be upon him); gentle, binding the souls of countless men to him, and patient with self-restraint under the circumstances of extraordinary provocation

Piety should not cross the limit as guided by the great spiritual teacher Muhammad (peace be upon him) In the assumption that one is serving God, one should never ignore ones wife and children and mankind.

Abdullah Bin Amr (May God be pleased with his deeds),a companion of the Prophet (peace be upon him), was always fasting without caring for his family and children. The Prophet (peace be upon him) could have called him and advised him when this had been reported to the Messenger of God. If the Messenger of God were to call him he would come on the double. But the Prophet (peace be upon him) went in search of Amr. We understand from this that the Prophet (peace be upon him) never liked to exercise the power of his position to force things on others.

Abdullah bin Amr (May God be pleased with his deeds) in excitement said O the president of my nation has come in search of me; Amr feels and lies a cushion filled with fibre for the Prophet to sit. It was the custom to treat the dignitaries in this manner on their visit to ones house.

This is customary in many parts of the world even now. When someone more special to us visits us he wont sit with us on the floor. If the Prophet (peace be upon him) used the cushion to sit it wont be taken that the Prophet (peace be upon him) cared for prestige. Yet the Prophet (peace be upon him) avoids sitting on a special seat. Wishing to sit equal with Amr the Prophet (peace be upon him) did not sit on it; he placed it between them. It is clear from this incident, neither the Prophet (peace be upon him) liked being treated specially nor did he accept such treatment

When the Prophet (peace be upon him) advised Amr three days of fasting was enough, the companion Amr should have listened to him and kept quiet. The subjects those days accepted kings instruction without a word of objection for they were not used to reasoning. But Amr asked whether three days of fasting or five days or seven, nine, or eleven days of fasting would be recommended. If some one asks us like this we would be so annoyed that we would snap at him, Are you joking? Because Amrs way of inquiring was so ridiculous.

But this great man answers like a father keeps answering his sons curiosity with all his patience. We shall bear this in mind. Amr could question in such a way because the Prophet (peace be upon him) was popular for this fine quality; self-possessed, not losing his temper and not forgetting his principle of conduct.

A goat was presented to the Prophet. That was the time of scarcity. He ordered his family to cook the goat. There was a plate capable of carrying food for four. The food was served in it. The companions, who did not get their fill, were also invited. All of them sat around the plate on the floor. The prophet too joined them. He knelt and squatted in order to make space for others to accommodate the crowd. A Bedouin asked why they were sitting like this. The Prophet said that God had not created him to be oppressive and arrogant but God had made him a generous slave.

Abu Dawood

People of status would consider it below their dignity to eat with others, from the same dish. There are some that would be more annoyed when everyone uses his hand in the same dish. But Prophet (peace be upon him) ate with others, from the dish in which others were using their hands to scoop from the single heap of food placed at the centre of the large plate. Besides it was convenient to squat around the large plate to eat in a group. Moreover, squatting was considered to be the manner of the oppressed class, against which the villagers complain quite often. He never considered himself to be a ruler, religious leader or owner of the house. He thought himself as much as a man who feels hungry.

The Prophet (peace be upon him) did not look for any mark of special respect. Rather he knelt and squatted along with others and said, I would rather be a generous slave of God.

How can we say he got special honour through his power as a mighty ruler?

He always thinks of himself as the son of a poor mother when the whole world views at him as a man of great power. He declares that no honour comes through all these power and position. He could have enhanced greater fame with these power and position. His sense of simplicity does not permit all these.

Once the Prophet was walking with his friends. He found that there was a shadow hanging only above his head. One of his companions was holding an umbrella. Immediately he snatched it and folded it and kept it aside with the friends.


The Prophet (peace be upon him) is firm to reject when he intends to reject anything. Thats why he snatched away the umbrella and folded it to keep it aside. His folding the umbrella indicates his frankness.

I am also a mortal like you, he said. He declares the fact that no highness is achieved through power and positions.

Yet another example to his simplicity;

One connives when one does not know how to skin a sheep or he may instruct orally how to skin it. Without caring for any false reputation he skinned the sheep himself and taught the young man the trade.

His whole life is a token of simplicity: he was to lead and help; he was to care and guide; he came as light and the darkness of ignorance vanished

Whenever the Prophet used to see the youngsters on his way, he used to be the first to greet them.

Buhari 8.264

The Prophet (peace be upon him) used to mingle with us, the youngsters, in such a nice way that he asked my younger brother Abu Umair (May God be pleased with his deeds), What happened to your bird?

Buhari 8.150

I was a young girl. When I returned from Ethiopia, the Prophet put on me a beautifully embroidered garment. He felt the artwork on my dress and said it is so nice, it is so nice

Buhari 5.214

I performed the first prayer along with Gods Messenger (peace be upon him). He then went to his family and I also went along with him. He met some children (on the way). He patted the cheeks of each one of them. He also patted my cheek and I experienced coolness or a fragrance of his hand as if it had been brought out from a perfume pouch.

Narrated by Jabir ibn Samurah (May God be pleased with his deeds)

Muslim 5758

Gods Messenger (peace be upon him) had the best disposition amongst people. He sent me on an errand one day. And I said: By God, I would not go. I had, however, this idea in my mind that I would do as Gods Apostle (peace be upon him) had commanded me to do. I went out until I happened to come across children who had been playing in the street. In the meanwhile, Gods Messenger (peace be upon him) came there and he caught me by the back of my neck from behind me. As I looked towards him I found him smiling and he said Unays, did you go where I commanded you to go? I said: Gods Messenger. Yes, I am going. Anas further said: I served him for nine years but I know not that he ever said to me about a thing which I had done why I did that or about a thing I had left as to why I had not done that.

Narrated by Anas ibn Malik (May God be pleased with his deeds)

Muslim 5724

There are many incidents to show that the Prophet used to love children very much. Could the Prophet with such fine character have ever longed for honour and fame through his position?

The Prophet used to mend his shoes, stitch the torn clothes and do the houseworks.


He used to sit on the floor, without spreading anything. He used to sit on the floor and eat. He used to milk the goat and accept invitation for dinner from the slaves.


The villagers around Madinah used to invite the Prophet at midnight to eat bread made of unsifted wheat. He used to accept the invitation even if it was made after mid-night.


On the day (of the battle) of Al-Ahzab (i.e. clans) I saw the Prophet carrying earth, and the earth was covering the whiteness of his abdomen. And he was saying, Without You (O God!) We would have got no guidance, nor given in charity, nor prayed. So please bless us with tranquillity and make firm our feet when we meet our enemies.

Indeed (these) people have rebelled against (oppressed) us but never shall we yield if they try to bring affliction upon us.

Narrated by Al Bara (May God be pleased with his deeds)

Buhari 4.90

The Prophet himself started carrying unburned bricks for building (the Mosque at Madhinah) and while doing so, he was saying This load is better than the load of Khaibar, for it is more pious in the Sight of God and purer and better rewardable.

Narrated by Aisha (May God be pleased with her deeds)

Buhari 5.245

In all respects the Prophet (peace be upon him) has led the simplest life. He never achieved any highness by making use of his power and position. He did not come to establish a religion and carve a niche for him in the human history but he came to teach The Religion of God and remove the superstition and ignorance obscuring the Spiritual Truth.

Through out his rule for ten years he never expected any honour or felicitation from the people. His status even after getting this power and position remained just the same as the one that he enjoyed before getting this power and position. The Prophet said, God did not send any prophet who was spared from shepherding sheep. His companions asked him, Did you do the same? The Prophet replied, Yes, I used to shepherd the sheep of the people of Makkah for some Qirats.

Narrated by Abu Hurraira (May God be pleased with his deeds)

Buhari 3.463

I took Abdullah bin Abu Talha (May God be pleased with his deeds) to Gods Apostle to perform Tahnik for him. (Tahnik was a custom among the Muslims that whenever a child was born they used to take it to the Prophet who would chew a piece of date and put a part of its juice in the childs mouth). I saw the Prophet and he had in his hands an instrument for branding and he was branding the camels of Zakat.

Narrated by Anas bin Malik (May God be pleased with his deeds)

Buhari 2.578

The Prophet (peace be upon him) used to brand the camels that were given as zakat in order that the camels belonging to others should not mix up with the camels in the camp. He did this job of branding the camels with his own hands. Thus he maintained simplicity never caring even an inch for pride or fame:

I was with the Prophet in a Ghazwa (military expedition) and my camel was slow and exhausted. The Prophet came up to me and said, O Jabir. I replied, Yes? He said, What is the matter with you?I replied, My camel is slow and tired, so I am left behind.So, he got down and poked the camel with a stick and then ordered me to ride. I rode the camel and it became so fast that I had to hold it from going ahead of Gods Apostle. He then asked me, Have you got married? I replied in the affirmative. He asked, A virgin or a matron? I replied, I married a matron.

The Prophet said, Being so young why have you not married a virgin, so that you may play with her and she may play with you? Jabir replied, I have sisters (young in age) so I liked to marry a matron who could collect them all and comb their hair and look after them. The Prophet said, You will reach. So when you have arrived (at home), I advise you to associate with your wife so that you may have an intelligent son. Then he asked me, Would you like to sell your camel?I replied in the affirmative and the Prophet purchased it for one Uqiya of gold. Gods Apostle reached before me and I reached in the morning, and when I went to the mosque, I found him at the door of the mosque. He asked me, Have you arrived just now? I replied in the affirmative. He said, Leave your camel and come into the mosque and pray two Rakat. I entered and offered the prayer. He told Bilal (May God be pleased with his deeds) to weigh and give me one Uqiya of gold. So Bilal weighed for me fairly and I went away. The Prophet sent for me and I thought that he would return to me my camel, which I hated more than anything else. But the Prophet said to me, Take your camel as well as its price.

Narrated by Jabir ibn Abdulah (May God be pleased with his deeds)

Buhari 3.310

Jabir (May God be pleased with his deeds) was neither an important person nor a noble, but he was just a poor young lad. When the Prophet (peace be upon him) mingled with people freely he used to get to know their ranks and address. He dismounted from his camel and raised Jabirs camel and made casual inquiry about his financial position and family condition.

Knowing the uselessness of Jabirs camel, the Prophet (peace be upon him) negotiated to purchase it so that Jabir would be able to get a better one.

He rides along with Jabir until the young man joins the caravan and then he speeds up to be on his way.

On reaching the town the Prophet (peace be upon him) awaited Jabirs arrival to pay the price of the camel. He paid the amount agreed to Jabir and gave the camel too back to him.

This indicates his generosity and it shows the healthy governance of his rule. He cared for people. He used to know the needs of the people before hand and help them indeed.

Would this man, so simple, who lived the life of an ordinary man, struggle and strive to earn fame through power and position?

People even in ordinary power dont go anywhere alone. They dont move around without two bodyguards at the front and two at the rear. Prophet (peace be upon him) could never be seen walking with two bodyguards. This certifies his courageous quality and self-control.

Simak ibn Harb (May God be pleased with his deeds) asked Jabir ibn Samurah (May God be pleased with his deeds) , Did you sit in the company of the Messenger of God (peace be upon him)? He said Yes, very often. He (the Prophet) used to sit at the place where he observed the morning or dawn prayer till the sun rose or when it had risen; he would stand, and they (his Companions) would talk about matters (pertaining to the days) of ignorance, and they would laugh (on these matters) while (the Prophet) only smiled.

Narrated by Jabir ibn Samurah (May God be pleased with his deeds)

Muslim 1413

What transpired daily in the court of the emperor, a spiritual head and an able administrator?

After completing the prayer the people used to sit and cut jokes and laugh, recalling their funny behaviour and superstitious action before and during the dark period of ignorance. They used not to sit quiet just because they were sitting before the Prophet (peace be upon him).

The companions of the Prophet (peace be upon him) who paid keen attention to the lectures of the Prophet behaved very casually before him.

It is not that they didnt want to respect the Prophet. They are ready to sacrifice their lives for him at one word of command of the Prophet (peace be upon him). They behaved casually and they remained relaxed before the Prophet because they had been trained by he Prophet (peace be upon him) to be just normal and be themselves.

Even a teacher to the children who speak lisp would not accept the kids behave so liberally. A senior officer would not like to see his subordinates behave so casually. No disciple would behave so much at ease before his spiritual head. They wont be allowed to do like that.

To what great extent should the mind of the Prophet (peace be upon him) have been set to let his subordinates behave so liberally?

We will not let anyone junior to us or anyone under our care, behave like this. If one goes beyond ones limit and behaves like this, immediately we would either exercise our power to suppress or we would quietly slip off from the scene.

Being just the average persons, we feel that this kind of freedom and liberty enjoyed by our subordinates before us affects our dignity. But this great man stays stuck to his companions without slipping off. Besides, he smiles at them like the parents enjoying the lisp and play of their young ones.

This did not happen for a day or two but it took place everyday. The Prophet (peace be upon him), head of The True Religion and the ruler of the greatest empire, is called the greatest man for this superb quality.

The flawless credibility of the Prophet (peace be upon him) surprises us when we see the spiritual heads and political leaders of our time in the advanced civilisation, greater or smaller, do not move with common man freely and liberally.

The Prophet passed by some persons of the tribe of Aslam practising archery (i.e. the shooting arrows). Gods Apostle said, O offspring of Ishmael! Practice archery (i.e. shooting arrow) as your father was a great archer (i.e. arrow-shooter). I am with the son of so-and-so. Hearing that, one of the two teams stopped shooting. Gods Apostle asked them, Why are you not shooting? They replied, O God s Apostle! How shall we shoot when you are with the opposite team? He said, Shoot, for I am with you all.

Narrated by Salamah bin Al Akwa (May God be pleased with his deeds)

Buhari 4.592

The Prophet (peace be upon him) could have reserved himself from both the groups engaged in the game of archery. Instead of avoiding them he encourages them. He even joins the team of an ordinary man. He retires from watching the contest only because the opposite group did not agree to his sporting the other team.


Two of my companions and I were so much afflicted by hunger that we had lost our sight and hearing. We presented ourselves (as guests) to the companions of the Holy Prophet (peace be upon him), but none amongst them would entertain us. So we came to Gods Apostle (peace be upon him), and he took us to his residence and there were three goats. Gods Apostle (peace be upon him) said: Milk these for us. So we milked them and each one of us drank his share and we set aside the share of Gods Apostle (peace be upon him). (It was his habit) to come during the night and greet (the people present there) in a manner that would not wake up anyone who was asleep but make only the one who was awake hear. He would then go to the mosque and say prayers, then go and drink the milk. Miqdad (May God be pleased with his deeds) added: One night Satan came to me when I had taken my share, and he said: Muhammad has gone to the Ansar who will offer him hospitality and he will share what they have for them, he has no need for this draught (of milk). So I took (that milk) and drank it, and when it had penetrated my stomach and I was certain that there was no way out (but to digest it), Satan aroused (my sense of) remorse and said: Woe be to thee! What have you done? You have taken the drink reserved for Muhammad! When he comes back and not find it, he will curse you. You will be ruined, and thus This world and the Hereafter will be lost for you. There was a sheet over me; as I pulled it my from feet, my head was uncovered, and as I pulled it over my head, my feet were uncovered. I could not sleep, but my two companions had gone to sleep for they had not done what I had done. There came Gods Apostle (peace be upon him) and he greeted us in his usual way (by saying As-salamu Alaykum). He came to the mosque and observed prayer, and then came to his drink (milk) and uncovered it. But he did not find anything in it. He raised his head towards the sky, and I said (to myself) that he (the Holy Prophet) was going to invoke curses upon me and I should be thus ruined. He (the Holy Prophet) said: God, feed him who fed me and give drink to him who provided me with drink. I held tight the sheet upon myself (and when he had supplicated); I took hold of the knife and went to the goats (possessed by the Holy Prophet) so that I may slaughter the fattest among them for Gods Messenger (peace be upon him). In fact all of them were milking goats. So I took hold of the vessel which belonged to the family of Gods Messenger (peace be upon him), in which they used to milk and drink therefrom, and milked them in that until it was full of frothy milk. I came to Gods Messenger (peace be upon him) and he said: Have you taken your share of the milk during the night? I said: Gods Messenger, drink it. He drank it and handed over (the vessel) to me again. I then perceived that Gods Apostle (peace be upon him) was satisfied and I had received his blessings. I burst out laughing so hard that I fell upon the ground, whereupon Gods Messenger (peace be upon him) said: Miqdad, it must be one of your mischieves. I said: Gods Messenger, this affair of mine is like this and this, and I have done so. Thereupon, Gods Apostle (peace be upon him) said: This is nothing but a mercy from God. Why did you not give me an opportunity to awaken our two friends and they would have received their share (of the milk)? I said: By Him Who has sent you with Truth, I do not mind whatever you give (to them), and whatever the (other) people happen to receive, when I have received it with you from among the people.

Narrated by Miqdad (May God be pleased with his deeds)

Muslim 5103

Although The Prophet (peace be upon him) was the head of great empire his food used to be just the fresh goat milk.

This virtue demonstrates the purity of his life.

Despite his poor condition, he supported three persons for a good number of days being truly generous indeed.

He was not at all annoyed when one of these persons had drunk the share of the milk for the Prophet (peace be upon him) also. He practised patience, perseverance and self-restraint in his life so that people may vie with each other lest we fall short and fail to strengthen and bind our mutual relationship closer.

Oh Lord, provide to the one who provided me, was his prayer instead of condemning the one who had consumed his share of milk also. Instead of inquiring who had his share of food, he said whoever provided to the Prophet (peace be upon him) will be provided by God and he thus encouraged the culprit to mend his way.

The way, he mended so silently the person, who starved him, defines another good mettle of the Prophets fine character.

The Prophet (peace be upon him) has prayed to God to give food to the one who provided to him. Wishing to get the fulfilment of his prayer and get the benefit, Mikdad (May God be pleased with his deeds) dared to slaughter a sheep belonging to the Prophet (peace be upon him) in order to feed the Prophet (peace be upon him). The Prophet (peace be upon him) had such a tolerant attitude as to make others think that he would never get angry, no matter how less or how big the troubles are caused to him.

Mikdad endeavours to slaughter because he thought he would not be able to milk any goat since it was night and the goat had already been milked. But at the sight of all the red goats being ready to be milked again, he changed his idea of slaughtering any goat.

Besides making the mistake of drinking the share of the milk for the Prophet (peace be upon him) the companion was able to laugh out before the emperor and yet the Prophet (peace be upon him) never lost his head. On the contrary he pointed out to his companion that his dress was showing.

On seeing that milk was unusually drawn twice in the evening and it had been supplied to him, the Prophet (peace be upon him) is curiously concerned, Should we not have woken up our other two friends? Hospitality sprang out of his heart tenderly.

We can understand the magnanimity of this great man only when we imagine whether we can behave like the way this ruler and spiritual head treated his subordinates.

We would not let the stranger to stay with us for many days. We would not spare anyone who starves us after eating his and our share of food without our permission. We would never tolerate our juniors laughing before us after all.

The world approves him as the greatest because the humility that is detested even by an ordinary man like us can be found in the emperor of the great empire.

The greatest man, the Prophet (peace be upon him) opted to be one among the common men.

We have already explained that he got into various types of troubles because he was too liberal with people.

Some of his companions think of isolation for him so that he would not be bothered by their frequent approaches to him by very many people.

But The Prophet (peace be upon him) rejects the idea, saying that he had voluntarily chosen this life. This proves that power or position not at all affected him. He moves with people to such an extent that he could be approached atleast five times a day by anyone waiting to meet him.

Everyone is aware that regular prayer offered five times a day is one of the important duties of a Muslim. Islam insists that these prayers be performed in congregation in the mosque.

In his time the Prophet (peace be upon him) used to lead and perform prayer in congregation in the Mosque. He used to come to the Mosque five times a day and meet the people five times a day.

After settling in Madinah, the Prophet (peace be upon him) conducted prayers in congregation for ten years. Whoever prayed in the Mosque for ten years without any break would have seen him eighteen thousand times. The people who embraced Islam at a later stage of his life would have seen the Prophet (peace be upon him) at least a hundred times.

Apart from the time for travelling outside Madinah, most of them would have seen the Prophet (peace be upon him) for more than fifteen thousand times.

No other leaders of the world except Prophet Muhammad (peace be upon him) would have met his people so many times, so often, while we can witness to this day the chiefs and leaders strutting in false plumes. Commoners and notables looked equal in the sight of the great spiritual leader, Prophet Muhammad (peace be upon him)

A black person used to sweep the mosque and the person died. The Prophet asked about the person. He was told that the person had died. He said, Why did you not inform me? Show me the persons grave. So he went to the grave and offered funeral prayer.

Narrated by Abu Hurraira (May God be pleased with his deeds)

Buhari 1.448

Because the dead person was just a sweeper in the Mosque, the companions of the Prophet (peace be upon him) might have ignored to inform the Prophet the death of such a poor one and buried the dead person instantly.

But the Prophet (peace be upon him) could not digest this. Why did you not inform this to me then and there? He demanded, in good faith that he would have taken part in a decent burial of the dead person, If he had been informed in time.

He did not say this for namesake. On the contrary we see him find out the place of burial, go to that grave and pray to God for the person. He could behave like this because he viewed the commoner and the notable equally.

My grandmother Mulaika invited Gods Apostle for a meal, which she had prepared specially for him. He ate some of it and said, Get up. I shall lead you in the prayer. I brought a mat that had become black owing to excessive use and I sprinkled water on it. Gods Apostle stood on it and prayed two Rakat; and the orphan was with me (in the first row), and the old lady stood behind us.

Narrated by Anas bin Malik (May God be pleased with his deeds)

Buhari 1.819

We can guess what sort of table spread would have been set by the poor Mulaika (May God be pleased with his deeds) who did not even have a decent mat to lay. Even ordinary people like us would not agree to dine with the destitute. But the great spiritual leader and emperor accepts the offer. The Prophet (peace be upon him) respects everyones feelings. He succeeds where even an ordinary one fails

We see a definite discrimination shown between notables and ordinary ones by the leaders, whether they are spiritual leaders, politicians or rulers in power.

Spiritual leaders often announce that they are more cultured and matured than the commoner. If it is true the commoner and the notable should appear equal in their view.

These self-appointed spiritual leaders are worse than even an ordinary politician in discriminating people. The doors of these so-called spiritual heads are opened only to Presidents, Ministers, millionaires and celebrities. Ordinary people are able to get free sight of these leaders only in a public gathering or in the official public appearance.

imilarly these spiritual heads go in search of the millionaires and inaugurate their commercial complexes and their posh houses. They never step into a hut or a cottage except for posing to the media.

The Prophet (peace be upon him) who is so simple and so humble is still afraid if any people would have suffered on account of him.

The declaration made by him five days before His death is a golden passage in his biography.

This incident is described vividly by Fazulul (May God be pleased with his deeds) :

I visited Prophet Muhammad (peace be upon him) when he was severely ill at ease. There was a red bandage beside him. The Prophet said to me, Oh, the son of my great paternal uncle. Please tie it around my head. I took the red bandage and tied it around his head. He leaned on me and we entered into the mosque. A large number of people had gathered in the mosque as the Prophet (peace be upon him) was in his deathbed.

He addressed the gathering,Oh People! Certainly I am also a man like you. The time of my departure from all of you may be nearing. Hence, if I ever have caused any damage to your honour, if I ever have harmed even a hair of yours, and if ever I have caused any loss to your wealth, please come forward and settle your account with this Muhammad. I am Muhammad . I am here right before you. Here is the honour of Muhammad. Here is the hair of Muhammad. Here is the body of Muhammad. Rise up, Oh the affected party! Settle your account with me. Dont say that you are afraid of getting my hate or hostility. Understand this very well. Surely, hatred and hostility is not part of my character. He said this and returned.

He came to the mosque the next day and made the same promulgation and added, Those who settle their account with me are the closest to me. Then a man got up from the crowd. Oh, The Messenger of Allah. Once a man came to you and begged. You asked whether there was anyone willing to lend you some money in order to give him. I gave you three Dhirhams (Sliver coin of that period). Immediately the Prophet called me and said, Give to him whatever he demands.

The Prophet (peace be upon him) then visited the womens quarter. The women also replied to him in the same manner.

Muznath Abe eaqla

According to the narration by the above one the Holy Prophet at his deathbed calls the people to settle their accounts if they had any dues from him. He declares that the best among his friends are those who come forward openly and settle their accounts due to them, be it a big amount or small one, in cash or in kind.

No one on earth but Prophet Muhammad (peace be upon him) who was designated to be a true model of righteous life, had the courage to declare, Those who settle their account with me are the ones closer to me than others?

Only this great man has the ability to announce like this. Nobody on earth filled with materialists or anybody running after material well-being has the courage to stand up and say Only those who come forward and settle their account with me are closer to me than anybody else.

Only this greatest man has the pure and bold character to make such a free and frank declaration because God has designated him with total guidance to serve as a model for the men and women of all generations to come in all walks of life.

Inspite of his declaration and even after the Prophet (peace be upon him) had cleared all their doubts, not one came up with a complaint, You beat me or you scolded me.They only complained that he had forgotten the loans that were borrowed for only common weal. Otherwise not a single man or woman was harmed even an atoms weight.

Neither a king nor any sort of ruler ever addresses his subjects or citizens like this. In this book we have used the phrase the companions of The Prophet (peace be upon him) all along. One need not take that the Prophet (peace be upon him) must have had only a few friends but the Prophet (peace be upon him) magnanimously declared, 'Every one who accepts Islam and joins me in rank is my friend.'

No spiritual leader ever addresses his followers as friends. In contrast they are called as their students or disciples.

The Prophet (peace be upon him) is the only leader, the only king, the only spiritual head who called his disciple and followers as his dear friends.

Even to this day the Muslims address all those who follow the Prophet as their friends. Could the Prophet have taken up his position just for the sake of name or fame by calling his disciples and followers as friends and by treating all of them equal to him?

He had also instructed all his followers not to praise him more than he ever deserved.

He had also warned them not to go beyond the limit of his worthiness in praising him.

When the Prophet heard someone saying, Oh our leader. Oh the son of our leader Oh the best one among us. Oh the son of the best one among us! He said:

Oh! mankind. Be careful. Fear God. Let not Satan detract you from your right path. I am Muhammad the son of Abdullah.I am only The Slave and the Messenger of God. By God I never like being raised above the rank blessed by God.


Then God s Apostle said,  Do not praise me excessively as Jesus, son of Mary (peace be upon him) was praised, but call me God s Slave and His Apostle.

Narrated by Ibn Abbas (May God be pleased with his deeds)

Buhari 8.817

Can we imagine that the Prophet would ever have liked to get name and fame through his position when he had very strictly warned people not to praise him beyond limit?


All spiritual leaders are just mortals in all respect. Just like any other mortal they feel hungry, they feel thirsty, illness attacks them, they have to attend the call of nature, old age reaches them, and weak like any ordinary people they are not able to bear the suffering and pain of life. Indeed death overtakes everyone. Despite all these natural setbacks and characteristics they manage to make the people believe that they have some divine nature within themselves. These impostors succeed in fooling that people become successful only by their blessings. They single out themselves as special persons, and above normal human being. They exhibit this through their dress, gait, and gesture, customs and habits. In fact these ever-cheating, selfish and treacherous men are found to be more fraudulent than the atheists:

v They claim they are divine and godly.

v They curse and frighten people.

v Cheat by offering false blessings.

v Give false stories on invisible matters.

v Their orders are applicable to others and they are exception.

v They exploit people s ignorance to earn their daily bread and furtherance of their wealth.

v And they stay aloof making themselves unreachable.

Whereas the Prophet (peace be upon him) is the only spiritual leader who not only refused to profit anything out of this privileged position as a spiritual head but he condemned all those cunning, fraudulent and crooked men in disguise deceiving the ignorant fools.

Even those leaders who struggled and fought against the spiritual frauds, would not have fought against evil as hard as the Prophet (peace be upon him) had done.

Those leaders, who vehemently opposed to the excessive honour paid to the spiritual leader, would surprisingly accept the same with a sweet smile when it is addressed to them. We find plenty of evidences and we indeed witness this sort of person everyday.

But the Prophet (peace be upon him), being himself a very powerful spiritual leader, opposed and fought against such excessive honour and over respect paid to the spiritual personalities. He was extremely infuriated at the very sight of such acts whereby people in folly and ignorance paid tribute to him in excess and he strongly opposed to all of these foolish things. This is one of the reasons for the world to appreciate him as the Man Supreme

Spiritual leadership is pretty mightier than any political leadership. His status in Islam was not that he was one among the hundreds of spiritual leaders in Islam. But he was the only spiritual leader who possessed the sole political power.

He had such followers that they would simply sacrifice their lives at just one word of command. He had such fine friends who would carry out any order of his without a word of complaint, no matter how hard the task was.

Yet, he never took any advantage of his influence. This was his first declaration;

'I am only a mortal like you except the fact that I am inspired The Message of God.' He also said that God ordered him to declare this. We can cite this in verses 110 in chapter 18 and 41 in chapter 6 in the Holy Quran.

Say; 'I am but a man Like yourselves, (but) The Inspiration has come To me, that your God is One God: whoever expects To meet his Lord, let him Work righteousness, and, In the worship of his Lord, admit no one as partner.

Al-Quran 18:110

Say thou: 'I am but a man like you: it is revealed to me by inspiration that your Allah is one Allah: so stand true to Him and ask for His forgiveness.' And woe to those who join gods with Allah

Al Quran 41:6

To people like us the declaration may look just an ordinary one. But such promulgation is very dangerous to a preacher. The spiritual heads usually find safety and protection only when they declare, 'We are not ordinary mortals like you. We are of special birth. We are selected people. We are indeed divine.'

But this Man Supreme uproots and absolutely casts away all such false claims. He declares outright that he is not an angel. He is not divine as the spiritual leaders falsely describe. He assures that he is no more than a mortal but he is with a unique Message of Hope and Truth to mankind. He boldly demands their acceptance of the Gospel of Unity. He advises us to obtain God s Grace and Mercy by Repentance. He clearly indicates that he has been given no other power than to warn us. In no way, he takes any liberty to compel us.

One need not think that he might have said it for gaining name or fame and he might have done things otherwise. He never preached what he did not practice. He demonstrated this throughout his life with wisdom and discretion; in the most gracious way; meeting people on their own ground and convincing them with illustration from their own knowledge and experience. He was teaching in the most appropriate way, not dogmatic but gentle and considerate, not self-regarding and offensive but polite and frank.


The Prophet (peace be upon him) said, 'No man enters haven just by his good deed alone.' The companion asked, 'You too! Oh, the Messange of God!'

The Prophet (peace be upon him) replied, 'Yes. unless the Mercy of Allah is bestowed on me, I too come under the same treatment by Allah.


God does not bless man with Heaven just like that although he remains a devout to God all his life. Heaven is the greatest blessing, which is a unique eternal place where man receives salvation. The Plan is manifest that man enters Heaven only because God responds in manifolds to man s trivial deeds even. It is indeed apparent that the good deed and piety go hand in hand, and charity and worship go hand in hand.

If he had to say that his piety is worth a number of Heavens and so much was his way of worshipping, his friends would have just believed him.

This would be a very tough task to any spiritual head to say, '  Even my going to Heaven depends on God s Mercy and my deeds are no guarantee for entering the Heaven.'

Most of the people have this habit of going for the blessing of the spiritual leaders before they start any work. They believe that they will be successful if they start their work after getting the blessing of a great man. There is nothing wrong in visiting a great man if it is for the sake of only counselling. The problem arises only when people think that these men are divine or they possess some extra power to guide. God knows the inner thought of all men, of the preaching ones and of the preached ones.

These men who pretend to bless, like the false reputations on the quiet. They are also just like any other mortal. Even their own tasks don t end successfully so often. They do have many problems. Despite their awareness that they don t have any power, they simply keep fooling the people.

All these beliefs were abolished by the Prophet (peace be upon him) who warned people not to pray to him, not to ask or seek for his blessing and ordered the people to pray for God s blessing upon him too.

That s why every Muslim when he refers to the Prophet says ' Sallalah Alaihi vassallam', meaning, ' God bless him and keep him' or ' peace be upon him.'

No Muslim worships any man. No Muslim seeks for blessing from any man. The Prophet taught them that they pray to God only.

When Abu Talib was on his deathbed, God s Apostle came to him and found with him, Abu Jahl and Abdullah bin Abi Umaiya bin Al-Mughira. God s Apostle said, 'O uncle! Say: None has the right to be worshipped except God, a sentence with which I will defend you before God.' On that Abu Jahl and  Abdullah bin Abi Umaiya said to Abu Talib, 'Will you now leave the religion of  Abdul Muttalib?' God s Apostle kept on inviting him to say that sentence while the other two kept on repeating their sentences before him till Abu Talib said as the last thing he said to them, 'I am on the religion of  Abdul Muttalib,' and refused to say: 'None has the right to be worshipped except God.' On that God s Apostle said, 'By God, I will keep on asking God s forgiveness for you unless I am forbidden (by God) to do so.' So God revealed:

'It is not fitting for the Prophet and those who believe that they should invoke (God) for forgiveness for pagans.' (9.113) And then God revealed especially about Abu Talib: 'Verily! You (O, Muhammad) guide not whom you like, but God guides whom He will.' (28.56)

Narrated by Musaiyab (May God be pleased with his deeds)

Buhari 6.295

He makes it very clear that he has not been blessed with any power to locate or place a man on the right path just because he happens to be the Messenger of God.

There was no chance by any means for anyone to guess what went wrong with his concentration in prayer. Yet, he spelt it out. He could have bluffed the people and said, 'Look, I am above all of you. No force can distract my attention from prayer!' He never boasted of anything irrelevant to Truth.

We definitely experience a lot of interference criss-crossing in our mind especially during the prayer. Man finds it very difficult to gain absolute concentration.

This is the same with spiritual scholars and spiritual leaders. They are no better. But the false spiritual men have managed to establish a false image that they become united with God with their power of concentration and devotion. And people believe them word to word.

Prophet Muhammad (peace be upon him) eradicated this fraudulent practice and rejected any such false claim.

The Prophet prayed in a Khamisa (a square garment) having marks. During the prayer, he looked at its marks. So when he finished the prayer he said, 'Take this Khamisa of mine to Abu Jahm and get me his Inbijaniya (a woollen garment without marks) as it (the Khamisa) has diverted my attention from the prayer.'

Narrated by Aisha (May God be pleased with her deeds)

Buhari 1.369

That, his attention was diverted from prayer, was anyway known to him only. But he spelt it out. He did not want to mislead the people saying,  Look I am not like you. No one can divert my attention.  He never said anything like this to people.

But he admitted with all his frankness ' My attention can also be detracted as much as anyone of you lose your concentration at the slightest thought of something else. The fine artistic workmanship on his cloak caught me unaware'.

The Prophet said, 'When I start the prayer I intend to prolong it, but on hearing the cries of a child, I cut short because I know that the cries of the child will incite its mother s passions.'

Narrated by Anas bin Malik (May God be pleased with his deeds)

Buhari 1.677

He could have said that only people s concentration in their mind is vulnerable to detraction and it is different with him that his mind stays undeterred in prayer.  Only your minds are vulnerable to detraction from prayer,  he could have said this and made the people believe it too. This is how most of the spiritual heads make the ignorant and foolish people believe.

But the Prophet himself disclosed that he could hear the child s cry and his attention was diverted to it and that s why he shortened the prayer.

He makes himself very clear by this statement that he is not beyond normal human behaviour just because he is a spiritual head.


The Prophet prayed (and the sub-narrator Ibrahim said, 'I do not know whether he prayed more or less than usual'), and when he had finished the prayers he was asked, 'O God s Apostle! Has there been any change in the prayers?' He said, 'What is it?  The people said, 'You have prayed so much and so much.' So the Prophet bent his legs, faced the Qibla and performed two prostration s (of Sahu) and finished his prayers with Taslim (by turning his face to right and left saying: 'As-Salamu Alaikum-Warahmat-ullah'). When he turned his face to us he said, 'If there had been anything changed in the prayer, surely I would have informed you but I am a human being like you and liable to forget like you. So if I forget, you should remind me and if anyone of you is doubtful about his prayer, he should follow what he thinks to be correct and complete his prayer accordingly and finish it and do two prostration (of Sahu).'

Narrated by Abdullah (May God be pleased with his deeds)

Buhari 1.394

If he had responded to their indication, saying, 'I am different from yours,' the people would not have hesitated to believe him. He could have hidden his forgetfulness by saying that the prayer system had been changed from that day. But this great man particularly mentioned that he forgot something during the prayer.

An average man fights shy of admitting his mistake in public. But this man, the greatest spiritual head never hesitated to make it public at anytime that he is a mortal like any other person.

We shall relate another incident to see how he stood by his own statement,  I am just a man like you.

It was the Prophet s strict instruction that anyone who had associated with one s wife should take bath without fail before going for prayer.

God s Apostle went out (of the mosque) when the Iqama had been pronounced and the rows straightened. The Prophet stood at his Musalla (praying place) and we waited for the Prophet to begin the prayer with Takbir. He left and asked us to remain in our places. We kept on standing till the Prophet returned and the water was trickling from his head for he had taken a bath (of Janaba).

Narrated by Abu Hurraira (May God be pleased with his deeds)

Buhari 1.612

Only the Prophet knew the fact that he had not taken bath. He need not worry about anyone pointing out, 'Oh! Is this man so careless! Not having a bath!' Only he knew that he had failed or forgotten to take bath. He did not bother about all these.

 On the contrary he speaks out very frankly that he also forgets like anybody else and that he is also a man like anyone else.

Since he was both a spiritual leader and a king, he had taken the responsibility of dealing with all the disputes that arose in his society. He had been assigned with the unique and hard task of judging without any damage to justice.

He was the chief justice of the city of Madinah. He could have easily said,  Look I am the chief judge. I am your mentor and spiritual leader. I make no mistake in my judgement.

People would have had no difficulties in believing him. Those who were affected by his judgement because it was not in their favour may think that he had caused injustice to them. His popularity was so high that they would be fighting shy to speak about it. But what did the Man Supreme say?

Once God s Apostle said, 'You people present your cases to me and some of you may be more eloquent and persuasive in presenting their argument. So, if I give some one s right to another (wrongly) because of the latter s (tricky) presentation of the case, I may really be giving him a piece of fire; so he should not take it.'

Narrated by Umm Salama (May God be pleased with her deeds)

Buhari 3.845

He argued that his judgement will be definitely based on the logic derived from various counselling, discussion, debate, investigation and his thought and that he was likely to make a misjudgement. He could have claimed that he would find out the truth using his spiritual faculty. He never played any clairvoyance game..

Is there any spiritual leader in the world who declared his natural ability so frankly?

He stands out clear from all those spiritual heads that try to solve their problems and manage to establish their spiritual supremacy, even after they have been proved wrong?

God s Messenger (peace be upon him) came to Madinah and the people had been grafting the trees. He said: What are you doing? They said: We are grafting them, whereupon he said: It may perhaps be good for you if you do not do that, so they abandoned this practice (and the date-palms) began to yield less fruits. They made a mention of it (to the Prophet), whereupon he said: I am a human being, so when I command you about a thing pertaining to religion, do accept it, and when I command you about a thing out of my personal opinion, keep it in mind that I am a human being. Ikrimah reported that he said something like this.

Narrated by Rafi  ibn Khadij (May God be pleased with his deeds)

Muslim 5831

He is the Messenger of God. But his personal message was  As Messenger of God when I preach and show you right from wrong you should follow the right and reject the wrong. As mortal if I give you my opinion, I may prove wrong sometimes or I may be right too .

'It is not necessary to follow my advice when I give it to you in the calibre of a man.' By this declaration, he only claims to be a man like anybody else. He emphasises that he is not in anyway divine above the nature of human being.

The Prophet came to me after consuming his marriage with me and sat down on my bed as you (the sub-narrator) are sitting now, and small girls were beating the tambourine and singing in lamentation of my father who had been killed on the day of the battle of Badr. Then one of the girls said, 'There is a Prophet amongst us who knows what will happen tomorrow.' The Prophet said (to her),' Do not say this, but go on saying what you have spoken before.'

Narrated by Ar Rubai bint Muaawiah (May God be pleased with her deeds)

Buhari 5.336

When it is not usual to witness rulers being praised to glory in the court, it is not something abnormal with spiritual leaders. But the Prophet does not exploit people s ignorance to gain name and fame for him.

Nobody knows what happens next. Only God knows the secret of the vast universe. The Prophet forbids people from glorifying him, out of their ignorance and foolishness. He is afraid of the ignorant people slipping into the wrong tradition of worshipping and glorifying him and also believing that he is divine. He warns, ' I can not know what will happen next as much as you don t know the future.'

He also declares that he has been ordered by God to publish that he does not know anything that is invisible.

' Say (O Muhammad, to the disbelievers ): I say not unto you (that) I possess the treasures of God, Nor that I have knowledge of the unseen, and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will you not then take thought?'

Al Quran,6:50

Say: 'I have no power over any good or harm to myself except as God Willeth. If I had knowledge of the unseen I should have multiplied all good and no evil should have touched me. I am but a warner and a bringer of glad tidings to those who have faith.'

Al Quran, 7:188

Oh! What a miraculous declaration it is. Some people pretend as though they don t care for such praises, while they, in heart of heart, crave for the praises. But the Prophet not only declares that he does not know about invisible things but he also cites the evidence that witnesses against him.

Prophet Muhammad (peace be upon him) is the finest example of a Supreme man, ' if I had known the hidden treasure of God, no harm would have touched me. I would have known and avoided any harm and all good things would have reached me.'

'I undergo all the suffering as much as you do. I have been banished and pelt and stoned; I am in deep poverty. I fall ill. You understand from this that I don t know anything that is invisible. God has ordered me to convey even this.'

Which spiritual leader will speak like this?

It was the early stage when Prophet Muhammad (peace be upon him) was preaching in Makkah. Although he was highly honoured as he belonged to the noble tribe of the Qureish yet his preaching on the True Religion was not accepted by the notables and elite.

Even then he met the elite and notables in person and provided exegeses to the Religion of Truth.

What happened once, while he was preaching in this manner, has been recorded in the history like this;

He was having a discourse with one of the elite. A poor blind man, humble and lowly, interrupted, with the sincere desire to learn the Message of God, ' Oh! The Messenger of God! Preach Me'.

But the Prophet disliked the interruption. He frowned and turned away to continue with the explanation to the elite, delaying to answer the earnest call of the poor blind man. That was the very moment the following verses of the Holy Quran were revealed to the Prophet by God.

1 He frowned and turned away

2 Because the blind man came unto him.

3 What could inform thee but that he might grow (in grace)

4 Or take heed and so the reminder might avail him?

5 As for him who thinketh himself independent,

6 Unto him thou payest regard.

7 Yet it is not thy concern if he grow not (in grace).

8 But as for him who cometh unto thee with earnest purpose

9 And hath fear,

10 From him thou art distracted.

Al Quran 80:1-10

It is obvious for any man to ignore the poor while he is engaged in discussion with the one from the elite. Particularly this type of attitude is more seen with the spiritual leaders. They maintain close association with the riches and great men, in order to gain their sympathy and confidence and favour.

The Prophet was very well-to-do when this incident occurred. He was not talking to the notable with any intention of profiting out of him. He was explaining the Message of God with a very firm hope that the others would swiftly follow suit when the riches or great ones embrace Islam. And this was the time that the poor blind man interrupted to know the Universal Message of God which is to be reached to all, rich or poor, old or young, great or lowly, ruler or citizen and learned or illiterate.

That was the time the blind man knowing the presence of the Prophet from his voice came up there to get an explanation. At the interruption by the blind who had no chance of knowing the expression on the face of the Prophet, his face had turned red in annoyance. This was obvious.

The poor man could not have known the change in the mood of the Prophet, because he was blind. He could not have understood his being ignored by the Prophet. He would only think that the Prophet had not heard him yet and he would have stood waiting for the Prophet to address him.

Only the Prophet knew to himself the annoyance and his ignoring the blind man s earnest request for the light of God s Message on his mind. We come to know this just because the Prophet himself declares that God condemns him for this attitude of his at the blind man.

This incident has been recorded in the Holy Quran and it will stand to be known until the end of this world. Prophet never denied the fact that he was a mortal like any other man.

It is hardly traced in the history any spiritual teacher emphasising,

' A mistake is a mistake even if it is committed by a spiritual head'

Moreover, the man who annoyed the Prophet was poor, blind, ordinary and considered lowly by others.

People known to be very generous, extend their kindness mostly to the people at average or above average standard and they seldom extend it to the downtrodden ones.

But Prophet, the Man Supreme, never wanted to neglect a poor man and disappoint him. He immediately published that it was his fault not to have answered the blind man immediately. How the same blind man was treated later demonstrates the humble nature of the Prophet. At the very spell of the Verses from God in His revelation, the Messenger of God realises his fault and mends him from gaining arrogance or self-sufficiency. Prophet paid high respect every time he saw this blind man'

After that the Prophet used to honour every time he saw him

He honoured the blind man and said that God taught him good manner through this blind man.

' The Prophet handed over the power of mayoralty to this blind man, Abdullah ibn Umm-i- Muktum, when he was engaged in war.

When the Prophet went to the battlefield, he handed over his rule to him.

Ahamed, Abu Dawood

Bilal (May God be pleased with his deeds) used to pronounce the Adhan(call of prayer) at night, so God s Apostle said, 'Carry on taking your meals (eat and drink) till Ibn Umm-I-Maktum (May God be pleased with his deeds) pronounces the Adhan, for he does not pronounce it till it is dawn.'

Narrated by Aisha (May God be pleased with her deeds)

Buhari 3.142

The Prophet (peace be upon him) had appointed Bilal and Ibn Umm-I-Muktum (May God be pleased with their deeds) to announce the call of prayer.

This makes it clear that Prophet, the Man Supreme without the least pretension and without even a grain of hypocrisy led the purest life.

The Prophet left us with a role model of a spiritual leadership to the perfection and purity while we witness until today how casually and easily superstitious, dogmatic, semi-baked, intellectually arrogant, hypocrite and selfish man and woman use the spiritual leadership to deceive people.

The battle of Uhadh, a signpost of Islam is one of the battles that were commandeered by the Prophet himself in person.

The Messenger of God (peace be upon him) had his front teeth damaged on the day of the Battle of Uhud, and got a wound on his head. He was wiping the blood (from his face) and was saying, 'How will these people attain salvation that have wounded their Prophet and broken his tooth while he called them towards God?' At this time, God, the Exalted and Glorious, revealed the Verse: 'Thou hast no authority' (iii.127)

Narrated by Anas bin Malik (May God be pleased with his deeds)

Muslim 4417

The grieved ones normally curse the enemies. There seems to be no fault in cursing the enemies in such a way. We cannot find fault in their statement, How will these people, who have wounded their Prophet and broken his tooth while he called them towards God, attain salvation?  There seems to be no spiritual pride in this phrase as if they have some super power and they will annihilate those who caused them defeat, just by their curse. We would generally think this is after all just the reflex of a grieved people. It is not God s way.

It is not necessary that those who caused injury to the Messenger of God should be defeated. Even worthless people will be made to triumph if God wills. The punishment waits the Day of Judgement.

Supporting or opposing the Messenger of God does not determine victory or defeat in the life of this world. It is up to God. This is the basic Principle of Islam. Prophet Muhammad (peace be upon him) was sent to preach this very principle. God thinks that such a statement sworn by the grieved ones is against this principle, even though the Prophet never intended to state that he was divine and it was only the reflex to an injury. God does not let his slave make such unqualified statement, because His plan may be to give victory to the enemies in order to make the sinners repent.

God considers it as interference in His sovereignty.

That s why He admonishes Muhammad (peace be upon him) that he or nobody, for that matter has any say over His Sovereignty. God is more particular about completely closing any channel that leads to any blasphemy, which in subtlety suggests and equates Muhammad to God, rather than concerning with the fact that the Prophet was hurt. If people get the impression that anyone who opposes the Prophet would definitely lose, then it would be assumed and established that the Prophet possessed the power to determine triumph and defeat.

Even though the Prophet is suffering from injuries God reveals The Message in order to cut the loose ends where the Prophet is taken as god. God, Almighty gives more importance to the damage to the spiritual truth rather than the physical injury caused to His Messenger.

The Prophet was worried about the consequence of the war. If there were defeat then the people would think the Prophet had special power to determine victory or defeat. He recited the revelation that admonishes and establishes the sole Sovereignty of God.

Despite his suffering from the wound, he did not fail to convey the revelation to people immediately, ' I was wrong when I said that anyone who attacks me would lose. Only God has the power to determine victory or defeat.'

It is a different matter that this incident also affirms that Quran is the Message of God.

Had the Quran been the imagination of Muhammad (peace be upon him) he would have, in the first place, never condemned his own stand, in this most difficult situation. It will never be humanly possible for any man to even think of creating such a tremendous work.


The Prophet had four daughters and a few sons through his first wife Khadhija (May God be pleased with her deeds) The sons died at the infant stage while the daughters survived.

The Prophet's son Ibrahim died when he was just 16 months hold.


He got a son after he had established an empire in Madinah and he gladly named him after his noble ancestor, Ibrahim (Abraham). But his happiness did not last longer because his only son, Ibrahim died when he was just sixteen months old.

We went with God s Apostle (p.b.u.h) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet). God s Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif s house and at that time Ibrahim was in his last breaths and the eyes of God s Apostle (p.b.u.h) started shedding tears.  Abdur Rahman bin  Auf said, 'O God s Apostle, even you are weeping!' He said, 'O Ibn  Auf, this is mercy.' Then he wept more and said, 'The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation.'

Narrated by Anas bin Malik (May God be pleased with his deeds)

Buhari 2.390

We see how deep he was moved by the love for his son. On the day of his son s death in Madinah there was solar eclipse. The people of those days were not knowledgeable enough to understand the reason for the occurrence of solar or lunar eclipse. They had been wrongly believing out of gross superstition that eclipse occurred to announce the death of some great person on earth.

Even though they might not know exactly who died, yet they guessed the eclipse had occured to announce the death of the son of the Prophet (peace be upon him).

The Prophet heard this. He could have simply ignored it! This would only improve his image among the people making the ignorant people wonder  what great power this Man Supreme must be having. Then they would imagine that there is so much happening in the heaven just for the death of his beloved little son.  And they would believe it too. His mood was not in a state to condemn the people for what he heard.

Even the people who are used to condemning anyone at the first occurrence of any fault would ignore such fault of others when they are in deep sorrow and in bereavement. The loss may appear greater than their act of condemning others. They might think that they are not in a proper mind to judge a thing however serious it may be.

The Prophet (peace be upon him) was also in a state of great loss.

But the people s slipping in to the darkness of ignorance appeared to be a greater loss than the loss of his beloved son.

He gathers all the people at once and eradicates the ignorance.

On the day of Ibrahim s death, the sun eclipsed and the people said that the eclipse was due to the death of Ibrahim (the son of the Prophet). God s Apostle said, 'The sun and the moon are two signs amongst the Signs of God. They do not eclipse because of someone s death or life. So when you see them, invoke God and pray till the eclipse is clear.'

Narrated by Al Mughira bin Shuba (May God be pleased with his deeds)

Buhari 2.168

He explained that eclipse does not occur for announcing the death or the birth of anybody. Hence the eclipse had nothing to do with death of his beloved son.

We witness these days in some parts of the world; when a political figure visits a place and there is rain the people of the locality felicitate him or her on the stage saying that there was good rain because of his or her presence at their place. They praise the political leader right on the face. The faces of the praised ones also glitter. Flattering!

This is the quality that the Prophet (pbhu) ever detested most.

Both rationalists and agnostics seem to enjoy this sort of felicitations without any reservation!. If these words are so sweet to these politicians who claim themselves to be totally against any divinity on man then just imagine the elation a spiritual leader would be experiencing with these sort of felicitations.

But Prophet, the Man Supreme, who is both a political head and a unique spiritual leader, was disgusted at such follies.

His advice revealed that his son s death would be in no way the reason for such occurrences as an eclipse, solar or lunar. Keeping aside all his sorrows for the time being the Prophet gives first preference to the eradication of superstition flaring up suddenly among his people. Has anyone ever come across such a wonderful man in the human history? No matter how hard you search for a man like the Prophet, we only sight the Prophet (peace be upon him) in the realm of history who never deceived anybody, any time, even to an atom s weight. He only mended people although he had all the opportunities to deceive them easily. He never failed to warn his close associates who used to praise the Prophet (peace be upon him) at times, out of love or out of sheer ignorance. He always kept teaching them that they should never honour him more than a man.

Sometimes, a man of our confidence would predict it would rain today. Although it does not happen very often, it does rain at times as he predicted exactly. We tell him, ' it has rained as you predicted.' We don t mean that any thing would happen exactly as he says. We tell him like this despite the fact that it is just a coincidence that it rained exactly as he said.

Anything the Prophet predicts on the basis of the revelation would take place accordingly. But when he predicts anything in the capacity of a man, it does not occur always as he says and at times the guess is seen in reality. Then his disciples used to remark, ' This is according to the Will of God and according to your thought.'

We make compliments when a man of our liking predicts some thing and sometime it takes place exactly as he said in a guess. Similarly the companions of the Prophet (peace be upon him) used to pass these sort of remarks. The compliments made by the companions of the Prophet (peace be upon him) sounded more divine and the meaning was much closer to the act of remembrance of God.


The Companions pronounced God first and the Prophet (peace be upon him) later. As they were pretty sure that the Prophet Muhammad (peace be upon him) was not divine in any way, the Prophet (peace be upon him) did not bother to prevent them from their using these phrases to compliment him.

A priest came to the Prophet and said 'Oh Prophet! If you don t associate parallel (to God) you will be the best society in the world.' The Prophet said, 'Glory to God.' (The Prophet used to say like this when he wants to express his astonishment) he inquired what he meant by this. The Priest said, 'When you want to promise something you promise us by Kaaba. This is what I mean. The Prophet was silent for a while. He addressed the Muslims, 'if and when you have to promise you must say By the Lord of the Kaaba.' The priest again said, 'Oh! Prophet, If you don t even in your imagination associate any thing equal to God then you are the best community.' He said in wonder, 'Glory be to God. What is that we are associating?' The priest said, 'Your people are saying, God thought and you thought.' The Prophet was silent and said to Muslims, 'The priest has commented. If any of you (Muslims) say it is according to God s Will, you should give a pause and say then you thought.'


Just because they said like that, it does not mean that they equated Muhammad (peace be upon him) to God. However, Christian priest points out that this phrase suggests as though the disciples associate parallel to God. Accepting the suggestion from the non-Muslim clergy the Prophet (peace be upon him) instructs his companions to say: It is according to God s Will. Then you thought of it.

Had the companions of the Prophet (peace be upon him) said with any evil intention he would have barred them immediately from pronouncing such phrase.

Yet he accepts the suggestion from the priest, as his argument seemed fair enough. He could have argued with priest, saying they never meant to equate him to God. He could have established that he was divine because he was a spiritual leader. This is how the spiritual leaders endeavour to establish themselves as though they are something above human being, at the slightest chance. The Prophet advised that this kind of phrase should never be applied in their daily discourse. After this he severely condemned it if anyone repeated the same or similar phrase even by force of habit.

After the amendments the Prophet encouraged his companions to use the phrase  This is what God thought. Later you thought of it  let them use the phrase to address any one as they pleased. He never wanted to reserve it for himself.

(See: Ahmed and Abu Dawood)

It is witnessed round the world that prime honour is paid to people supposed to be spiritual leaders.

Even a ruler of a sovereign state stands in attention before his favourite spiritual leader. The highest authorities of a nation fall prostrated before a spiritual head. This has been the case ever since man began to live as a society.

The spiritual leaders are honoured in such ridiculous manner that they bow down, prostrate to these men, wash the spiritual leaders  feet with water or other palatable fluids and drink the same with utmost devotion.

We may forgive the political leaders who allow them to be honoured like this. But we should never forgive the spiritual leaders facilitating these kind of ridiculous acts because these leaders are supposed to be much more matured and enlightened to guide the people away from gross superstition and the darkness of ignorance and steer them into the right mode of conduct.

Spiritual leaders should be much humbler than all others, not expecting special honours and respect.

A sensible man must think that any man who demands undue respect from others lack maturity.

But most people don t possess or apply this basic knowledge. Even the spiritual heads lack this. Prophet Muhammad (peace be upon him) is one spiritual head (peace be upon him) in the world who adhered to this principle of conduct very strictly.

The Prophet (peace be upon him), a Statesman never allowed anyone to prostrate before him in order to honour him nor did he ever fail to stop anyone trying to prostrate and adore him.

I went to al-Hirah and saw them (the people) prostrating themselves before a satrap of theirs, so I said: The Apostle of God (peace be upon him) has most right to have prostration made before him. When I came to the Prophet (peace be upon him), I said: I went to al-Hirah and saw them prostrating themselves before a satrap of theirs, but you have most right, Apostle of God, to have (people) prostrating themselves before you. He said: Tell me, if you were to pass my grave, would you prostrate yourself before it? I said: No. He then said: Do not do so. If I were to command anyone to make prostration before another I would command women to prostrate themselves before their husbands, because of the special right over them given to husbands by God

Bais bin Zadh (May God be pleased with his deeds)

Abu Dawood 2135

The Prophet (peace be upon him) quotes the general rule that no man should prostrate to any other man, and no man should allow this on him. He says that only God is worthy of prostration and the prostrating ones and the prostrated ones in this world are just the same mortals.

Those days women folks used to fall prostrated upon their husband s feet, which is in practice even now in some ignorant quarters of this planet. The Prophet (peace be upon him) says, 'when I don t allow even this how can I allow any one to adore me by prostration.'

Since the dawn of human civilisation there have been many reformers who condemned and struggled against those who in the name of spiritual leadership were cheating the people with false sacraments, rituals and ceremonies. They even succeeded in stripping out the false masquerade of the spiritual leaders. But it is disgusting to see when similar rituals and ceremonies are performed for the reformers themselves by their followers, these selfish impostors simply accept them all with a smile.

Instead of stopping the erection of statues under any banner, the reformers enjoy the erection of statue for them by the ignorant people. We also come across reformers who have left with the insistence on erection of statues for them posthumously. These people approve the same acts shamelessly, which were once vehemently opposed by them. Eventually they lose their credibility among their own followers.

But Prophet Muhammad (peace be upon him) is the only person who, as a spiritual leader, strictly abolished erection of statues forever.

When people asked for his permission to prostrate he was afraid that these people might worship his grave after his death. He prevented it too. While he was alive he left the strict warning not to transform his grave into a place of worship

God s Apostle in his fatal illness said, 'God cursed the Jews and the Christians, for they built the places of worship at the graves of their prophets.' And if that had not been the case, then the Prophet s grave would have been made prominent before the people.

Narrated by Aisha (May God be pleased with his deeds)

Buhari 2.472

Aisha said, 'The Prophet in his fatal illness said,  God cursed the Jews and the Christians because they took the graves of their Prophets as places for praying.  '  Aisha added, 'Had it not been for that, the grave of the Prophet (p.b.u.h) would have been made prominent but I am afraid it might be taken (as a) place for praying.'

Narrated by Urwa (May God be pleased with his deeds)

Buhari 2.414

No day of remembrance has been observed before his grave for fourteen centuries. Nobody prostrates or worships or adores at his grave. This clear admonition makes him a shining star worthy of whole-hearted acceptance as the leader by the entire human race.


Besides his insistence that man should never lose his self-respect, the Prophet (peace be upon him) stressed that no one should sacrifice his self-respect even for the Prophet s sake.

Some people preach that there is no power attached to any statue. The same people lose their self-respect by erecting statues for their leaders. They even go to the extent of announcing publicly that they worship the graves of their leaders.

Even after knowing that dead persons in the grave do not sense anything, some people sprinkle flowers and lay wreaths on their graves. They do it even after knowing very well that these acts are irrational and superstitious.

The rational thinking has turned into utter superstition within a time span of fifty years of this current century. But it has never happened like this with the society of the Prophet.

n The society that loves the Prophet (peace be upon him) more than their lives has never erected any statue for him.

n At his grave no worship nor adoring is performed

n No day of remembrance is celebrated.

n Neither flowers are sprinkled nor wreaths are laid on his grave.

n There is no damage to anybody s self respect even to an atom s weight on account of him.

n Leave alone prostrating to him, he never accepted any symbol of respect, even to a lesser degree.

People stand up as a mark of respect to elders, teachers, leaders, owners, rulers and high officials. This is a common scene everywhere.

People having the upper hand do enjoy such gestures. We don t see any leader think,  After all anyone that stands up before me is also a man like me! Will it not damage his self-respect if he gets up for me to pay respect?

The scene is very common on public stages and dais. The dais is filled with lieutenants waiting for the chief guest who himself advocates self-respect. As soon as he arrives at the dais these lieutenants stand up to honour their leader.

But no such leader seems to have addressed his lieutenants. 'Hi. I am also a man just like you. Isn t it an insult. Doesn t it damage your self-respect to raise up for me?

Politicians don t say this. Self-esteemed leaders don t say this. Spiritual leaders too never care to say like this.

But Prophet, the Man Supreme, orders that no man should stand up for the sake of paying respect to any other man.

AbuMijlaz said: Mu awiyah went out to Ibn az-Zubayr and Ibn Amir. Ibn Amir got up and Ibn az-Zubayr remained sitting. Mu awiyah said to Ibn Amir: Sit down, for I heard the Apostle of God (peace be upon him) say: Let him who likes people to stand up before him prepare his place in Hell.

Narrated by Mu awiyah (May God be pleased with his deeds)

Thirmizhi 5210

People should not stand up even for the king. And no Muslim should expect others to stand up to pay respect to him. This is the lesson the great teacher Prophet Muhammad (peace be upon him) taught the people.

He preached others. Did he expect that people should stand up and respect him alone because he was a spiritual head? No, the Prophet (peace be upon him) is dearer than our life and nobody on earth has been dearer to us than him and yet we don t get up to respect him. He hates it very much. Anas who served the Prophet (peace be upon him) for ten long years reports this:

No mortal has been so much loved as the Prophet Muhammad (peace be upon him) is loved by people. Nevertheless he had ordered that no body in an assembly should get up from his seat to pay respect. He did not want even the average gesture as a mark of respect that is exchanged among men because these gestures served as mark of respect turns to be the powerful tool to render man into slavery again. The Prophet was very careful not to damage other s self-respect.

The Messenger of God (peace be upon him) was ill and we said prayer behind him and he was sitting. And Abu Bakr (May God be pleased with his deeds) was making audible to the people his takbir. As he paid his attention towards us he saw us standing and (directed us to sit down) with a gesture. So we said our prayer with him in a sitting posture. After uttering salutation he said: You were at this time about to do an act like that of the Persians and the Romans. They stand before their kings while they sit, so don t do that; follow your Imams. If they say prayer standing, you should also do so, and if they say prayer sitting, you should also say prayer sitting.

Narrated by Jabir ibn Abdullah (May God be pleased with his deeds)

Muslim 824

When the Prophet (peace be upon him) sat and prayed, the people also sat to pray. We understand this from a hadidh.

When one is not able to stand and pray due to physical problems he is allowed to sit and pray. The Prophet sat and led the prayer only on this basis. But when any of the followers did not have any physical difficulty he stood up and led the prayer. People stand behind prayer leader not to respect him but it is one of the manners of prayer. Then there was no reason to be strict about standing behind him.

Nevertheless, when the Prophet (peace be upon him) leads the prayer sitting, the people follow him standing in prayer, because none of them had any physical difficulty in standing before the Prophet. It looks as though the people were made to stand before the Prophet while he was sitting, in order to behave in a manner to respect a king. It is not true. The Prophet does not want such an arrogant manner for his people. So he orders them to sit like he does, to pray. It is chilling to see the greatness and purity of heart in this man who did not want even an appearance which shows as though the people are standing while he is sitting, to honour him. He hated even the resemblance of any act of slavery.

This is the Man Supreme, worthy of following. He is so honest that any one can blindly follow him without a tinge of doubt of being misled by any chance. One can be sure of this man who is trustworthy and who would not use anybody for his even trivial selfish reason.

Here is an incident to prove this where the Muslims should understand properly.

One may get up to welcome someone. One may stand up to show love to someone. But no one should stand up to pay respect to anyone. When his children visited him the Prophet (peace be upon him) used to rush to the door to receive them.

What do we mean by reception? When someone visits us we may stand up to receive him. When we visit him he should reciprocate the gesture. When we visit, if the person does not stand up to receive us, then this will be taken as though only we got up as a mark of respect. This is wrong. This is not allowed in Islam. The gesture of getting up to extend warm welcome is a matter of mutual understanding.

The Prophet rejected the gesture of standing up to show respect even to him. That s why the Muslims trust him a hundred per cent.

Spiritual leaders single out themselves and they create an impression that they are a class apart from others, in order to safeguard their higher status and future.

They fear that it will be known that they are not special from others, if they behave ordinarily. Then the People will simply reject them. But the man Supreme chosen by God to perform the toughest task of conveying the revelation from God to man exactly as he received, was blessed by God the ability to perform miracles that was beyond human conception, by the Will of God. The Great Spiritual leader, Prophet Muhammad (peace be upon him) kept on declaring that he was not different from any other human.

He used to correct ignorant or innocent people immediately whenever they cared to pay more than human honour to him or when he found such concept expressed in their statement.


Whenever God s Apostle ordered the Muslims to do something, he used to order them the deeds, which were easy for them to do, (according to their strength and endurance). They said, 'O God s Apostle! We are not like you. God has forgiven your past and future sins.' So God s Apostle became angry and it was apparent on his face. He said, 'I am the most God fearing, and I know God better than all of you do.'

Narrated by Aisha (May God be pleased with her deeds)


Whether it is followed or not, the spiritual leaders expect their disciples and devotees to follow their teachings strictly. They like only those who denounce their family, children and wealth and surrender and take asylum in them.

These leaders  status and wealth multiplies only when there is a great growth in the number of their followers.

But the Prophet (peace be upon him) said, 'You should do what is possible for you. You should not over-burden yourself with excessive deeds in the name of spirituality.' He used not to spend all his time for worship and prayer alone, as he had various responsibilities for family, ruling, administration and preaching.

Nevertheless, some of the Prophet s companions thought otherwise. The Prophet (peace be upon him) is a spiritual leader. Therefore it is enough for him to involve in worship and piety to a lesser extent and he would be able to get the highest position in the life Hereafter (Paradise) owing to his position as the Messenger of God. They thought further,  But ordinary people like us should not behave that way and we should spend much more time than he spent in worship and piety.

This has otherwise been the belief of people since a very long time,  That s why so many spiritual leaders take drugs and womanise liberally and yet get away with it from the people s eyes. These cunning leaders make the mass think that they are very special and important to God and He will ignore their perversions. The mass is further made to believe that God will punish only the mass for imitating the bad behaviour of their spiritual leader.' Little do the mass realise that this is just a wishful thinking.

Did the Man Supreme, take advantage of this weakness of the laymen? Or did he say to them, ' Yes. You are right. I am different from all of you?'

On the contrary he was furious. His face turned red. He salvaged people from ignorance and said, 'When I fear God most and do things only to my ability, why do you tax yourselves with hardship?'

Just imagine what would have happened if these innocent people had come under the control of some other spiritual leaders.

The pretentious leaders would have bluffed them like this;  You know only my piety outwardly. You don t know how close I get to God by my deep piety. Do you know I stay in trance whole night without any sleep and become united with God?.  With these kind of false statement they enslave the ignorant and foolish people forever.

While the Prophet was delivering a sermon, he saw a man standing, so he asked about that man. They (the people) said, 'It is Abu Israil who has vowed that he will stand and never sit down, and he will never come in the shade, nor speak to anybody, and will fast.' The Prophet said, 'Order him to speak and let him come in the shade, and make him sit down, but let him complete his fast.'

Buhari 8.695

This man has gone to the extreme of using the spiritual system taught by the Prophet (peace be upon him) as he pleased.

If the Prophet (peace be upon him) had not been the Messenger of God and if he had founded a religion on his own he would have definitely encouraged such idiotic and extremely eccentric people to his advantage. These foolish people are the real strength of the false spiritual leaders.

When ordinary political leaders are in disaster, some of their fans and cadre sometime kill themselves in self-immolation. The pretty leaders seem to like it and enjoy it on the quiet.

Spirituality is a stronger intoxicant than politics. We see devotees who make a human-bed on the ground in order to be stamped by the feet of their famous spiritual leaders. Indeed, it is unholy but these people despite all their scholastic skills and worldly knowledge remain ignorant.

There are spiritual leaders who enjoy the sight of their devotees walking bare-footed across hot and dry land to meet them even though the devotees own swift moving vehicles like car.

In this century we have fast moving vehicles that are luxurious and the journey through any type of adverse land can be made comfortable. Yet the spiritual leaders want their devotees, the ignorant and innocent strata walk for days and days for the visitation because this treacherous publicity brings greater fame to these selfish and hypocritical spiritual leaders.

But Prophet Muhammad, the Man Supreme, handles an eccentric person with a perfect logic.

v A person in the name of religion takes an oath not to sit but to stand all day long.

v He decides not to speak to anyone

v He is determined to stand under the sun and never to come under any shadow

v He wants to fast all his life.

The Prophet (peace be upon him) allows him to complete fast and commands him to give up all the rest of the oaths.

Even those who detect and expose the fraudulent spiritual men, are no matches to the Prophet as far as the real reformation and eradication of superstition are concerned..

The Prophet made a bond of brotherhood between Salman and Abu Ad-Darda (May God be pleased with their deeds)  . Salman paid a visit to Abu Ad-Darda  and found Um Ad-Darda  dressed in shabby clothes. He asked her why she was in that state. She replied, 'Your brother Abu Ad-Darda  is not interested in (the luxuries of) this world.' In the meantime Abu Ad-Darda  came and prepared a meal for Salman. Salman requested Abu Ad-Darda  to eat (with him), but Abu Ad-Darda  said, 'I am fasting.' Salman said, 'I am not going to eat unless you eat.' So, Abu Ad-Darda  ate (with Salman). When it was night and (a part of the night had passed), Abu Ad-Darda  got up (to offer the night prayer), but Salman told him to sleep and Abu Ad-Darda  slept. After sometime Abu Ad-Darda  again got up but Salman told him to sleep. When it was the last hours of the night, Salman told him to get up then, and both of them offered the prayer. Salman told Abu Ad-Darda , 'Your Lord has a right on you, your soul has a right on you, and your family has a right on you; so you should give the rights of all those who have a right on you.' Abu Ad-Darda  came to the Prophet and narrated the whole story. The Prophet said, 'Salman has spoken the truth.'

Narrated by Abu Juhaifa (May God be pleased with his deeds)

Buhari 3.189


The Prophet (peace be upon him) and his companions were banished from their native land, because They were steadfast to the True Principles of Islam. They took asylum in Madinah.

Many People in Madinah had heard of the preaching of the Messenger of God much before the Prophet (peace be upon him) came to Madinah and they had visited him at Makkah and embraced Islam. They also had assured the Prophet (peace be upon him), ' If ever you are compelled to emigrate from your city, please come to Madinah we will protect you even at the cost of our lives.'

That s why the Prophet (peace be upon him) selected Madinah for asylum. Along with him, a great number of Muslims had taken shelter in Madinah as fugitives. He had put forth a plan; every citizen of Madinah should adopt one of the refugees as one s brother or sister.

The good people of Madinah did accept the fugitives as their brothers and sisters. They extended their courtesy to such an incredible extent that they offered part of their business, groves, clothes, and households to their brothers-in-principle..

They received the name Ansar (helper) as there was none parallel to them in providing refuge and caring to their brothers in Islam. We just recalled this historical event so that it becomes easier to understand the incident regarding Salman and Abu Dhardha.

Salman belonged to Persia. Abu Dhardha was native of Madinah. Abu Dhardha had come to the Prophet (peace be upon him) to embrace Islam after he heard about the preaching of the Prophet (peace be upon him). The Prophet (peace be upon him) had appointed Salman as Abu Dhardha s brother.

Abu Dhardha became over enthusiastic in religion. He spent the whole night in prayer wanting to be totally devoted to the principles of the Prophet (peace be upon him) wholesome but he failed to carry out the duties due to his wife and started fasting every day without fail.

Salman became strict with Abu Dhardha only when he learned that he had boycotted sexual relationship with his wife. Salman stops him from such extremity.

When this matter was finally reported to the Prophet (peace be upon him), he justified Salman s act saying just in one line; what Salman said is correct.

The God s apostle found that a group had resolved to follow his religion and his tradition in total blindness. This did not satisfy him. He was not happy about it. Neither he appreciated Abu Dhardha for his extremity nor did he encourage others to behave like Abu.

His follower s enthusiasm to follow the Prophet s tradition should not hinder them from doing their duties to their wives, family and children and to their own eyes and bodies. Thus the Messenger of God cleared the ignorance out of Abu Dhardha.

If the Messenger of God had any other aim, he would have in fact encourage people like Abu Dhardha. He would have gained instant fame and publicity.

He never failed to go in search of such extremists to advise them and salvage them out of ignorance.

Abdhulla Bin Amru bin Aas says.

God s Apostle said to me, 'O  Abdullah! Have you not been informed that you fast during the day and offer prayers all the night.'  Abdullah (May God be pleased with his deeds) replied, 'Yes, O God s Apostle!' The Prophet said, 'Don t do that; fast for few days and then give it up for few days, offer prayers and also sleep at night, as your body has a right on you, and your wife has a right on you, and your guest has a right on you. And it is sufficient for you to fast three days in a month, as the reward of a good deed is multiplied ten times, so it will be like fasting throughout the year.' I insisted (on fasting) and so I was given a hard instruction. I said, 'O God s Apostle! I have power.' The Prophet said, 'Fast like the fasting of the Prophet David and do not fast more than that.' I said, 'How was the fasting of the Prophet of God, David?' He said, 'Half of the year,' (i.e. he used to fast on every alternate day).

Afterwards when  Abdullah became old, he used to say, 'It would have been better for me if I had accepted the permission of the Prophet (which he gave me i.e. to fast only three days a month).'

Buhari: 3.196


The Prophet (peace be upon him) always wanted the upliftment of the people from ignorance and gross superstition and he never wanted to exploit their weakness. This incident will endorse it anyway:

Rafiu (May God be pleased with his deeds) reports:

I was with God s Messenger (peace be upon him) one night, and I brought him water and whatever he required. He said to me: Ask (anything you like). I said: I ask your company in Paradise. He (the Prophet) said: or anything else besides it. I said: That is all (what I require). He said: Then help me to achieve this for you by devoting yourself often to prostration.

Muslim 990

The Prophet (peace be upon him) told Rafiu (May God be pleased with his deeds) to request him for anything, having in mind a wish to reward him with some worldly thing as an appreciation of his work in providing water for ablution. But Rafiu s request was diagonally opposite to the apostle s guess. And Rafiu would have also been satisfied. It would have been easy to say if the Prophet (peace be upon him) had not been the Messenger of God and if there were no Hereafter.

But the Prophet (peace be upon him) believed that everyone as slave of God would have to appear before God on the Day of Judgement, and he was the Messenger of God. To make some one the owner of Heaven or Hell is not in the hands of the Prophet (peace be upon him). The power to make anyone enter into the Heaven or Hell solely lies with God alone. That s why the Prophet (peace be upon him) told Rafiu to ask for something else.

When the Prophet (peace be upon him) noticed the stubbornness in Abu Rafiu for entering into Paradise with the Messenger, he said, ' You can t enter Paradise just because you served me water. It would indeed be possible to enter Paradise only when you fulfil the obligatory duties ordained by God and earn the love of God by your noble conduct.'

Leave alone a common worker. He admonished his kith and kin and the beloved ones in the same degree.

He gathered all his relatives and addressed to them, ' You can ask me all the wealth I have. I will give it to you right away. But I cannot protect you from God s Judgement. Your own righteous deeds alone can protect you from the punishment of God.'

The Prophet said, 'O Bani  Abd Munaf! Buy yourselves from God; O Bani  Abdul-Muttalib! Buy yourselves from God; O mother of Az-Zubair bin Al-Awwam (May God be pleased with her deeds) , the aunt of God s Apostle, and O Fatima bint Muhammad (May God be pleased with her deeds) ! Buy yourselves from God, for I cannot defend you before God. You (both) can ask me from my property as much as you like.'

Narrated by Abu Huraira (May God be pleased with his deeds)

Buhari 4.728

We witness these days people adore, honour and respect even those that are honoured by their favourite spiritual leader.

He has said that nobody becomes good by his ancestry or progeny. Even his own inheritors can become good only by their individual righteous behaviour.

Whether the spiritual leaders can bring us good or not, it can definitely bring us harm if one gains the anger of these leaders! This is how these men have made people believe. 'Are you not obeying me. Lo ! Be you cursed' says the cunning or totally ignorant spiritual leader. And people believe him or her.

These cunning spiritual leaders molest women. And warn them ' If you disclose I will curse you. You will be doomed.' Poor women believe it and fume and fret in silence.

They cheat and rob money from people. If they are questioned they say that they will curse them.

They fix an exorbitant charge for conducting special prayers of their own fancy to position the devout aloft. But nothing happens and people are yet afraid of questioning them.

It is just a matter of common sense. People simply don t bother to think that nothing can happen by the curse of these crooks. And the cunning spiritual leaders take advantage of the foolish attitude of ignorant mass.

There is a general opinion about spiritual leaders all over the world.

Even among the Muslims there is a common fright of Badhwa, meaning curse. These impostors deceive many people with the so-called curse. The greatest spiritual leader, Prophet Muhammad (peace be upon him) is the only man who eradicated this evil. The Prophet has also shattered the toughest shields of the impostors.

God s Apostle (peace be upon him) said: I am a human being and I have made this term with my Lord, the Exalted and Glorious: For any servant amongst Muslims whom I curse or scold, make that a source of purity and reward.

Narrated byJabir ibn Abdullah (May God be pleased with his deeds)

Muslim 6296

Two persons visited God s Apostle (peace be upon him) and both of them talked about a thing, of which I am not aware, but that annoyed him and he invoked curse upon both of them and hurled malediction, and when they went out I said: God s Apostle (peace be upon him), the good would reach everyone but it would not reach these two. He said: Why so? I said: Because you have invoked curse and hurled malediction upon both of them. He said: Don t you know that I have made condition with my Lord saying thus: O God, I am a human being and that for a Muslim upon whom I invoke curse or hurl malediction make it a source of purity and reward.

Narrated by Aisha (May God be pleased with her deeds)

Muslim 6285

There was an orphan girl living with Umm Sulaym (who was the mother of Anas). God s Apostle (peace be upon him) saw that orphan girl and said: O, it is you; you have grown young. May you not advance in years! The slave-girl returned to Umm Sulaym (May God be pleased with her deeds) , weeping. Umm Sulaym said: O daughter, what is the matter with you? She said: God s Apostle (peace be upon him) has invoked a curse upon me that I should not grow in age and thus I shall never grow in age, or she said, in my (length) of life. Umm Sulaym went out, having hurriedly wrapped her head in a shawl, to meet God s Apostle (peace be upon him). He said to her: Umm Sulaym, what is the matter with you? She said: God s Apostle (peace be upon him) , you invoked a curse upon my orphan girl. He said: Umm Sulaym, what is that? She said: She (the orphan girl) states you have cursed her, saying that she might not grow in age or grow in (length of) life. God s Apostle (peace be upon him) smiled and then said: Umm Sulaym, don t you know that I have made this stipulation with my Lord. And the stipulation with my Lord is that I said to Him: I am a human being and I am pleased just as a human being is pleased and I lose temper just as a human being loses his temper. So for any person from amongst my Ummah, whom I curse and he in no way deserves it, let that, O Lord, be made a source of purification, purity and nearness to (God) on the Day of Resurrection.

Muslim 6297

That he heard the Prophet saying, 'O God! If I should ever abuse a believer, please let that be a means of bringing him near to You on the Day of Resurrection.'

Buhari 8.372

The Prophet (peace be upon him) not only said, ' Nobody should be afraid of my curse,' but he also said that his curse will only end in Good. There has been no such great men in history like Prophet Muhammad (peace be upon him) with such an honest, daring and clear argument. The Prophet (peace be upon him) clears the fear and doubts of those who passed drastic comments against him and those who were strong critics.

I heard God s Messenger (peace be upon him) say in the company of his Companions: I would be on the Cistern waiting for those who would be coming to me from amongst you. By God, some persons would be prevented from coming to me, and I would say: My Lord, they are my followers and people of my Ummah. And He would say: You don t know what they did after you; they had been constantly turning back on their heels (from their religion).

Muslim 5685

The Prophet said, 'You will be gathered (on the Day of Judgment), bare-footed, naked and not circumcised.' He then recited: 'As We began the first creation, We shall repeat it: A Promise We have undertaken: Truly we shall do it.' (21.104) He added, 'The first to be dressed on the Day of Resurrection, will be Abraham, and some of my companions will be taken towards the left side (i.e. to the (Hell) Fire), and I will say:  My companions! My companions!  It will be said:  They renegade from Islam after you left them.  Then I will say as the Pious slave of God (i.e. Jesus) said,  And I was a witness Over them while I dwelt amongst them. When You took me up You were the Watcher over them, And You are a witness to all things. If You punish them. They are Your slaves And if You forgive them, Verily you, only You are the All-Mighty, the All-Wise.  (5.120-121)'

Buhari 4.568


The Prophet (peace be upon him) says that God alone knows who is good and who is bad. Whereas the bogus spiritual leaders bluff that they can convert all the bad men into good men by their (tricky) sorcery power. Can any of these bogus men in anyway match the True Prophet (peace be upon him) who preaches the True Religion of God.

Nobody s self-respect is hampered and nobody can be swindled. That is the power of the teaching of the Holy Prophet (peace be upon him).

  I have been selected by God, only to warn you and teach you how to conduct yourself on to the right path. I have not been given the power to salvage you in the Hereafter. I have not been given the power to salvage you in the Hereafter; he said this several times.

The Prophet s responsibility is to preach and show the way and he is not responsible for the obstinacy and perversity of men or women that turn away from God s Signs and reject the Truth

The Prophet got up amongst us and mentioned Al Ghulul (booties of war), emphasized its magnitude and declared that it was a great sin saying, 'Don t commit Ghulul for I should not like to see anyone amongst you on the Day of Ressurection, carrying over his neck a sheep that will be bleating, or carrying over his neck a horse that will be neighing. Such a man will be saying:  O God s Apostle! Intercede with God for me,  and I will reply,  I can t help you, for I have conveyed God s Message to you.  Nor should I like to see a man carrying over his neck, a camel that will be grunting. Such a man will say,  O God s Apostle! Intercede with God for me,  and I will say,  I can t help you for I have conveyed God s Message to you,  or one carrying over his neck gold and silver and saying,  O God s Apostle! Intercede with God for me,  and I will say,  I can t help you for I have conveyed God s Message to you,  or one carrying clothes that will be fluttering, and the man will say,  O God s Apostle! Intercede with God for me.  And I will say,  I can t help you, for I have conveyed God s Message to you.  '

Buhari: 4.307

But man is caught in the meshes of customs, superstitions, selfish desires, and false teaching. This may make him pugnacious, unclean, false, slavish, hankering after what is wrong or forbidden and deflected from the love of his fellow-men and from the pure worship of the One True God.

Most people s spiritual belief is that they may commit any crime and they may engage a priest and pay him his due and get his blessing to salvage themselves from any eternal punishment.

Even in the 21st century, the swindlers, the corrupt ones and looters think they can pay offertory to gods and escape from punishments for the sin and salvage from any sins.

What is the use of such spirituality? Will this ever correct the professional criminals?

He will never make amendments. He will never mend himself. On the contrary such false spirituality will only make him practice his criminal activities more skilfully and vigorously.

This sort of false hope not only affects the criminals but the same hope becomes the reason for the people to be affected. These superstitions only help the false spiritual leaders to deceive people in so many novel ways.

Is it necessary to have a doctrine that leads people to go astray further and further instead of leading the people to the right path?

But this Man Supreme shields all channels to prevent publicity.

He never capitalised from his dual position as a spiritual and political leader. This proves that he never deceived

nybody all his life.

There are different types of leaders from various departments of human life. They are quite self-contradicting in various aspects. Spiritual leaders are more self-contradicting than anybody else.

They ask us to root out greed. But they are real gluts.

They advocate humility and simplicity. But they like people adore their feet.

They are very much less matured than an ordinary man, except that they maintain a difference in their attires.

We see such differences like this among the spiritual leaders quite commonly. But the Prophet, Muhammad (peace be upon him) was the only leader without any self-contradiction, whose words and deeds agreed always. He said what he practised and he practised what he preached. All the incidents we have quoted so far remain the citation for this.

There are many more evidences to envisage his pure life without any self-contradiction.

He preached that there is only One God and those who worship many gods will only enter the hellfire in the Hereafter.

This is the central theme of Islam.

The Prophet (peace be upon him) who preached this theory of One and Only God for the entire Universe neither self-contradicted nor deviated from this unique principle.

Verily a person said: Messenger of God, where is my father? He said: (He) is in the Fire. When he turned away, he (the Prophet) called him and said: Verily my father and your father are in the HellFire.

Muslim 398

The father of the questionnaire was an idolater. He died as an idolater. The Prophet (peace be upon him) responded to the question without caring to compromise to avoid any embarrassment. Without hesitation he said that his father would be in the Hell.

But the questioner never inquired anything about the father of the Prophet (peace be upon him). Nobody else also asked this question. Yet the Prophet (peace be upon him) volunteered to say that his own father also would be in the Hell.

This proves the purity of his heart and his steadfastness with the principle of True Religion of God.

The Prophet s father was as much an idolater as the father of the one that asked him the question. He informs by this that every polytheist without the exception of his father would be sent to Hell by God.

He informed that his father would be in the Hell and also said that his mother also will be in Hell.

God s Messenger (peace be upon him) said: I sought permission to beg forgiveness for my mother, but He did not grant it to me. I sought permission from Him to visit her grave, and He granted it (permission) to me.

Muslim 2129

Like his father, his mother was also a polytheist and idolater. He clarifies she will not be given any exception although she happened to be the mother of the Messenger.

Spiritual leaders may or may not give exceptions to their devotees. But they definitely take exception for themselves without fail.

Spiritual leaders practice diagonally opposite to their own preaching. If they are questioned they would say they are special people or they are of a special birth.

But the Prophet (peace be upon him) declared that he would be put in Hell by God if he violates the eternal principle that there is One and Only God of the Universe.

Say: 'I would, if I disobeyed my Lord, Indeed have fear Of the Chastisement of a Mighty Day.

Al Quran (6:15)

He said that these were the verses revealed from God and, that he should worship God. He said,  I must believe in God as much as you do, even though I am a spiritual leader. If I don t follow what I preach to you then God will punish me also. He declared,' this is how I get revelation from God.'

He is the only spiritual head who said even he was no exception from God s Judgement although he had been assigned the unique mission of conveying God s Message to the entire humankind.


He said that he would follow the spiritual path more than anybody else and live up to that. The hadidh, the tradition, exhibits here;

The Prophet used to pray during the night until his legs used to swell badly. If he is inquired about this he would say 'Shouldn t I be a grateful slave of God?'


Honesty is the best assay to test the mettle of a man. To test the honesty of a man we should see whether he treats everyone equally or not. This can be the best assay, which is specially more powerful to justify the mettle of a spiritual man.

A wealthy man and a poor man should look alike in a spiritual man s point of view. To go one step further, the spiritual man should be more kind towards the weaker section.

The Prophet (peace be upon him) had set his deeds 100 percent according to these parameters.

The Prophet (peace be upon him) belonged to the Qureish tribe which was then considered to be the noblest one.

The people of the Quraish tribe were worried about the Makhzumiya woman. They said. 'Nobody dare speak to him (i.e. the Prophet ) except Usama bin Zaid (May God be pleased with his deeds) as he is the most beloved to God s Apostle.'  Aisha (May God be pleased with her deeds) said, 'A woman from Bani Makhzumiya committed a theft and the people said,  Who can intercede with the Prophet for her?  So nobody dared speak to him (i.e. the Prophet) but Usama bin Zaid spoke to him. The Prophet said,  If a reputable man amongst the children of Bani Israel committed a theft, they used to forgive him, but if a poor man committed a theft, they would cut his hand. But I would cut even the hand of Fatima (i.e. the daughter of the Prophet) if she committed a theft.  '

Buhari 5.79

In Prophet s view women belonging to his tribe and women of other tribes look equal. He certifies before law that his daughter and others are equal.

The recommendation of USAMA (May God be pleased with his deeds), his favourite disciple was also not accepted.

He had treated people even in trivial matters, with equal importance, as much as he treated people in prime matters with equal importance.

A drink (of milk and water) was brought to God s Apostle while a boy was sitting on his right side and old men were sitting on his left side. He asked the boy, 'Will you allow me to give it to these (people)?' The boy said, 'No, by God, I will not allow anyone to take my right from you.' Then the Prophet put the bowl in the boy s hand.

Anas bin Malik (May God be pleased with his deeds) said, that once a domestic sheep was milked for God s Apostle while he was in the house of Anas bin Malik. The milk was mixed with water drawn from the well in Anas s house. A tumbler of it was presented to God s Apostle who drank from it. Then Abu Bakr was sitting on his left side and a Bedouin on his right side. When the Prophet removed the tumbler from his mouth,  Umar was afraid that the Prophet might give it to the Bedouin, so he said, 'O God s Apostle! Give it to Abu Bakr who is sitting by your side.' But the Prophet gave it to the Bedouin, who was to his right and said, 'You should start with the one on your right side.'

Buhari 3.776

Abu Bakr was the closest of all his companions to the Prophet (peace be upon him). He hinted several times, that he would be the next ruler. That is why Abu Bakr was able to take over charge immediately after the death of the Prophet (peace be upon him).

The Prophet s bosom friend Abu Bakr was at his left side. An unknown villager was sitting at his right, as all his followers were eligible to sit by him. Whoever comes first may sit close to the Prophet (peace be upon him). It did not matter however ordinary one may be. This was the practice he had introduced.

The villager had sat at his right because of this practice. Abu Bakr had no choice but to sit at his left. When he gave the milk he was not bothered to note whether his bosom friend sat close to him or not. Although Umar ibn Qattabh who had achieved the second position to Abu Bakr hinted to give it to Abu Bakr, the Prophet (peace be upon him) did not accept it. He was strict that anything you start should be started from the right side. He announced it very clearly.

Did he pass on the milk to Abu Bakr after giving it to the villager sitting at his right? No.  The distribution should continue to the right,  he said,  After the villager the milk should be in turn passed on to the one sitting at the right of the villager and so on. Abu Bakr would get the milk at last. He did not much bother about Abu Bakr not being prioritised by rank.

The Prophet (peace be upon him) had made it a rule that you should start distribution from the right and finish before starting from the left. A young villager was at his right while all dignitaries were at his left. He could have given first preference to dignitaries and started from the left. But he did not violate the good rule. He did not deny the right of a young villager even for the simplest thing. He seeks for the consent of the young man to pass the milk across the dignitaries. When the young man does not yield to give up his right the Prophet (peace be upon him) establishes the poor man s right first, however trivial it might be.

The battle of Badr was the pivoting point of the Islamic history. This took place at a very critical stage when the Muslims, far too less in number, had been struck by poverty.

There were about 300 men in the Prophet s force while the enemy s force was three times larger.

They had only one hundred camels, therefore three heads per camel were riding.

If the Prophet (peace be upon him) had taken exception for himself from the rule of three riders for every camel no one would have taken any objection to him as he was the leader of the Islamic regime. He was also the commander in chief of the force. Above all he was the spiritual head of the Islamic Nation.

No Muslim would take it wrong if the Prophet (peace be upon him) had taken a camel for him alone.

This Man Supreme had allotted the same order of camel troops for himself, making no special preference.

There are so many spiritual leaders who do not offer seats, when their devotees appear before them seeking for audience. They do not offer to others seats in level to their seats. They exhibit arrogance in sitting on a dais or a seat, which is at a higher level than that of others.

If the ordinary spiritual men can exhibit their status just by this ordinary seating arrangement what a majestic throne the prophet should have owned. But he was matured and cultured to share the camel on three-to-one basis.

Three riders cannot ride a camel with weaponry and logistics for the war. So it was arranged that one will lead the camel on foot while the other two will ride and after a certain distance the rider will dismount and relieve the other two persons on foot to ride now.

The march commenced. When it was the Prophet s turn to lead and walk, his companions cried, 'Don t dismount. We will walk instead of you. You continue riding.' He did not accept their offer. A Muslim can t help but feel proud of serving under such a leader that led the camel, walking on foot wherever his turn came to dismount the camel and lead on.

He also gives a reason for taking the trouble of walking along with the troops.

Reward in the Hereafter is according to one s struggle here, higher the struggle, higher the reward.

Generally the spiritual leaders believe less in what they preach than their followers. These leaders have a selfish motive behind their preaching. Whereas the Prophet (peace be upon him) followed much more than what he preached and practised much more than others.

He gave his reasons, ' I will not stand before God on the Day of Judgement as a man who has sacrificed less than both of you. I will walk on when it is my turn and I will get the same reward, as you would receive from God.

He led the purest life. He was careful that no shadow of doubt should ever be cast on him.

The leaders of even peony organisation claim to be always right and feel arrogant. They think they are not answerable to anyone, not realising the fact that they are responsible to explain matters to people on which doubts have been raised and also not acknowledging that in the end everyone will have to answer God on the Day of Judgement.

But the Prophet (peace be upon him) used to immediately clear doubts whenever it was raised against him.


As turned out from the creative hand of God, man is innocent, pure, true, free, inclined to right and virtue and endued with true understanding about his own position in the Universe and about God s goodness, wisdom, and power.

Safiya (May God be pleased with her deeds) , the wife of the Prophet told me that she went to God s Apostle to visit him in the mosque while he was in Itikaf (staying in the Mosque and keeping aloof from worldly affairs) in the last ten days of Ramadan. She had a talk with him for a while, then she got up in order to return home. The Prophet accompanied her. When they reached the gate of the mosque, opposite the door of Um-Salama, two Ansari men were passing by and they greeted God s Apostle. He told them: Do not run away! And said, 'She is (my wife) Safiya bint Huyai.' Both of them said, 'Glory to God, (How dare we think of any evil) O God s Apostle!' And they felt it. The Prophet said (to them), 'Satan reaches everywhere in the human body as blood reaches in it, (everywhere in one s body). I was afraid lest Satan might insert an evil thought in your minds.'


Both men wished the Prophet (peace be upon him) as they passed by and there was not any suspicion in their mind. But Satan would instigate them to think,  Oh, who was the woman talking to the Messenger?

He was pure and careful that no shadow of doubt should be cast on him.

One fact can be found, if we just care to think on what basis the spiritual leaders were honoured from the distant past to this day.

Greater the arrogant the spiritual leader becomes, higher the respect he receives. The pride and arrogance found among common men are hated. The same things found in spiritual leaders are described as valour and honour.

The people who hate the quality of cheating found in ordinary people, consider the cut-throat quality in spiritual leaders as diplomacy.

The pomp and show that a common man is not supposed to exhibit is considered to be a matter of honour and dignity when they are found in a leader.

Sad enough, the leaders are more respected for their evil and bad qualities.

No leader is hated on account of his indulgence in evils like bribery, corruption and prostitution.

To become popular by hook or crook seems to be the qualification of a leader.

There is no difference found between the political leaders and spiritual leaders in this regard.

The Prophet (peace be upon him) alone is eligible and most suitable for appreciation for his noble character and noble conduct.

He seldom failed to establish justice even if it had to affect him directly or indirectly. He was not ashamed of walking along with the camel on which his citizen was riding. To him justice means justice and he made no compromise at anytime, for any reason, with anybody. This is apparent.

Of people there may be political, social, or spiritual leaders. Some of them may even want to be most honest. But they fail when it comes to the favour of their own families.

Their determination and all steadfastness collapse and they begin to go against their principles and policies, when they come under heavy pressure from their family and relatives.

But Prophet (peace be upon him), the Man Supreme, succeeded at this juncture where every body failed. He never gave a chance to detract from the straight path, he never allowed himself to be carried away from the True Religion of God by his earnest love for his family and deep affection for his relatives.

Rabi ah ibn al-Harith and Abbas ibn Abdul Muttalib (May God be pleased with their deeds) gathered together and said: By God, if we had sent these two young boys (i.e. Fadl ibn Abbas and myself) to the Messenger of God (peace be upon him) and they had spoken to him, he would have appointed them (as the collectors) of these sadaqat. They would (collect them) and pay them (to the Holy Prophet) as other people (collectors) pay them and would receive a share as other people receive it. As they were talking about it Ali ibn AbuTalib came and stood before them and they mention it to him. Ali ibn AbuTalib said: Don t do that; by God he (the Holy Prophet) would not do that (would not accept your request). Rabi ah ibn Harith (May God be pleased with his deeds) turned to him and said: By God, only says that out of jealousy that you nurse against us. By God, you became the son-in-law of the Messenger of God (peace be upon him) but we felt no jealousy against you (for this great privilege of yours). Ali (May God be pleased with his deeds) then said: Send them (if you like). They set out and Ali lay on the bed. When the Messenger of God (peace be upon him) offered the noon prayer, we went ahead of him to his apartment and stood near it until he came out. He took hold of our ears (out of love and affection) and then said: Tell me what you have kept in your hearts. He then entered (the apartment) and we also went in and he (the Holy) Prophet) was on that day (in the house of) Zaynab ibn Jahsh (May God be pleased with her deeds) . Each (of us) urged the other to speak. Then one of us thus spoke: Messenger of God, you are the best to humanity and the best of cement that ties of blood-relations. We have reached the marriageable age. We have come (to you) so that you may appoint us (as collectors) of these sadaqat, and we should pay you just as the people (other collectors) pay you, and receive our share as others receive it. He (the Holy Prophet) kept silence for a long time until we wished to speak with him (again) but Zaynab pointed to us from behind the curtain not to talk (any more). He (the Holy Prophet) said: It does not become the family of Muhammad (to accept) sadaqat for they are the impurities of people. You remind me of Mahmiyyah (May God be pleased with his deeds) (and he was in charge of Khums, i.e. of the one-fifth part that goes to the treasury, out of the spoils of war), and Nawfal ibn Harith ibn AbdulMuttalib (May God be pleased with his deeds) . They both came to him, and (the Holy Prophet) said to Mahmiyyah: Marry your daughter to this young man (i.e. Fadl ibn Abbas) (May God be pleased with his deeds) , and he married her to him. And he said to Nawfal ibn Harith: Marry your daughter to this young man (i.e. AbdulMuttalib ibn Rabi ah (May God be pleased with his deeds) , the narrator of this hadith) and he married her to me. He said to Mahmiyyah: Pay so much mahr on behalf of both of them from this khums. Zuhri, however, said: He did not determine (the amount of mahr).


The Prophet (peace be upon him) declared that it was a sin for him and for his family to eat from zakat, the poor tax ordained by God.

We have already mentioned how strict he was when his grand child ate a date fruit from the zakat.

The Prophet (peace be upon him) never used to give anything from treasury to his family members even if they were poor.

His family knew all these. They came to him in search of the job of collecting the poor-due (zakat), as they had known that it was not wrong to get the wages for one s work.

The Prophet (peace be upon him) did not agree to that too. When he was approached for the jobs because the one who asked for help was not in a position to afford even a marriage, he refused to appoint him because he happened to be his relative.

The Prophet (peace be upon him) who ruled for ten years was very careful that none of his family members should ever get such positions, not even once.

Rulers who have gained a reputation for being honest and straightforward had not failed to give positions and jobs to their family members.


The Messenger of Allah (peace be upon him) then set out and the Quraysh did not doubt that he would halt at al-Mash ar al-Haram (the sacred site) as the Quraysh used to do in the pre-Islamic period. The Messenger of Allah (peace be upon him), however, passed on till he came to Arafat and he found that the tent had been pitched for him at Namirah. There he got down till the sun had passed the meridian; he commanded that al-Qaswa should be brought and saddled for him. Then he came to the bottom of the valley, and addressed the people saying: Verily your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours, Behold! Everything pertaining to the Days of Ignorance is under my feet completely abolished. Abolished are also the blood-revenges of the Days of Ignorance. The first claim of ours on blood-revenge which I abolish is that of the son of Rabi ah ibn al-Harith, who was nursed among the tribe of Sa d and killed by Hudhayl. And the usury of she pre-Islamic period is abolished, and the first of our usury I abolished is that of Abbas ibn Abdul Muttalib, for it is all abolished.

Narrated by Jabir ibn Abdullah.

Muslim: 2803.1

Many of the fine qualities of the Prophet (peace be upon him) are apparent through this declaration.

He was sent to guide the society where the value of life was considered cheap and insignificant.

When some one was murdered and if the victims were not able to take revenge on those who committed the murder, they were desperate to take revenge even after number of generations have lapsed. They used to vow death.

At this stage, after making so many sacrifices, the Prophet (peace be upon him) had become the governor of the land of Arabia.

There was neither honour for life nor was there any security for property. The strong ones very casually snatched the belongings of the poor without any justification.

The Prophet (peace be upon him) made the following promulgation;

Lives and properties of men, besides Makkah are holy.

You should sanctify the lives of others as you hold the holy places in your town sacred. Hold other s properties as sacred.

The Prophet (peace be upon him) is the only leader who declared that the lives and properties of mankind are sacred. So many murders had been committed before this murder in that society. The people victimised by these murders obviously wanted to take revenge.

If it were declared that it was forbidden to kill anyone it would be very hard to accept the rule, by the victims. They would not be able to control their deep-rooted feeling to revenge.

In some nations the President has been empowered to grant clemency. A general question arises. When the President grants clemency, would he grant pardon to some one who has killed the President s own son?

The Prophet (peace be upon him) declared, ' To kill anyone is a sin. The previous murders are pardoned.'

Rabiu was the cousin brother of his father. The tribe of Hudhail had murdered the son of Rabiu. He announced clemency to the ones who murdered his brother. He consulted with his family and convinced them to forgive them first and he too forgave them.

Charity begins at home. He began the enactment of law first from his house. That s why he is the Man Supreme.

Interest! There was not any ban on the practice of giving and taking loan on interest. At that time his uncle Abbas was carrying out the trading on interest in a very large scale.

The Prophet (peace be upon him) declared and ordered,  who ever has lent money on interest should collect only the capital; the interest arranged previously should all be waived off.

He started executing the loan on interest from his uncle s house first, because he had the principle of starting anything from him.

He also informs the people that those borrowed from Abbas should return only the capital and ignore the interest.

There is another significant point in his declaration.

At present, those who make law fix the days and dates conveniently to take revenge on their enemies and they execute the law accordingly on the prearranged dates.

While enacting a new law, it is a great injustice to bring all the previously committed crimes under the new law. However most of the Law makers do not seem to have this common sense.

The Prophet (peace be upon him) was very particular to start first with his family to enact any law that was to be introduced to the society steeped in ignorance and superstition. If any of his family members violated the law he used to punish them more severely than others.

God s Apostle (peace be upon him) ordered (a person) to collect Zakat, and that person returned and told him that Ibn Jamil, Khalid bin Al-Walid (May God be pleased with his deeds) , and Abbas bin  Abdul Muttalib had refused to give Zakat. The Prophet said, 'What made Ibn Jamil refuse to give Zakat though he was a poor man, and was made wealthy by God and His Apostle? But you are unfair in asking Zakat from Khalid as he is keeping his armour for God s cause (for Jihad). As for Abbas bin  Abdul Muttalib, he is the uncle of God s Apostle (peace be upon him) and Zakat is compulsory on him and he should pay it double.'

Buhari 2.547

The Prophet (peace be upon him) forgave Khalid (May God be pleased with his deeds) for not paying zakat because he had given much more than his due as zakat. He said it was wrong on behalf of Ibn Jameel for not having paid zakat. He meant that zakat should be collected from him compulsorily. But he ordered that not only zakat should be collected from his great uncle but it should be double the amount.

Of all the three, he penalises his family member first without any nepotism and demonstrates how he could overcome the family affection.


As we see it these days, leaders whether political or spiritual acquire vast land in and around the town. This has become a part of their qualifications and eligibility.

They do this for their sake, or for the sake of their party. When they acquire for the benefit of their parties they do it without any reservations or hesitations. But they may do it in disguise when they acquire for themselves. Yet they don t seem to have fear of anything. But when the spiritual leaders acquire land for their institutions they don t seem to even fear their own consciousness.

A page in the history helps us to examine how the Man Supreme dealt with such situation.

Out of all the Ansar, living in Madinah, Abu Talha (May God be pleased with his deeds) had the largest number of (date palm trees) gardens, and the most beloved of his property to him was Bairuha garden, which was standing opposite the Mosque (of the Prophet). God s Apostle used to enter it and drink of its good water. When the Verse: 'By no means shall you attain righteousness unless you spend (in charity) of that which you love,' (3.92) Abu Tall got up and said, 'O God s Apostle, God says: 'By no means shall you attain righteousness unless you spend (in charity) of that which you love,' (3.92) and the most beloved of my property to me is the Bairuha garden, so I give it (as a charitable gift) in God s Cause and hope to receive good out of it, and to have it stored for me with God. So, O God s Apostle! Dispose it of (i.e. utilize it) in the way God orders you (to dispose of it).' God s Apostle said, 'Bravo! That is a fruitful property! That is a fruitful property! I have heard what you have said and I think that you should distribute that (garden) amongst your relatives.' The Abu Talha distributed that garden amongst his relatives and his cousins.

Buhari 6.76

The mosque at Madinah was the head quarter where all the administration and governance of the Islamic rule were carried out and the Prophet (peace be upon him) was residing in a small hut along the mosque. The grand mosque served as the court of law, treasury, military training camp, prisoners quarter and the public prayer hall. Yet it was not space enough to conduct both governmental affairs and spiritual practices. We have already discussed that his house was so small that there would be no space for the second person if one prayed there.

Under this circumstance there is a very spacious place bank opposite the mosque. The owner of the property wants to donate it to the Islamic society, giving all the right to utilise the place at his own discretion. The place has also been blessed with sweet water. The Prophet has become very fond of the land on account of the sweet water factor.

Generally people don t come forward to dispose a land that lies right before a mosque because it is very hard to find a place before a mosque even for sale. The Prophet (peace be upon him) could have received the land from the owner freely, if not for his sake, at least for the sake of carrying out the governmental and spiritual activities.

However the landowner willing to donate the grove for God s sake was not a poor man nor would his future be in questions by the Prophet s acquisition of this land. As far as the landlord was concerned it was only a fraction of his wealth and none of his people of inheritors or heirs would be affected by any means.

But the Man Supreme thought his house and place in hand was sufficient to run his office. For his sake he did not want to modify the principle of truth that one should care for his kith and kin first. He advised him, ' First you should give to your relatives, who may need this,' and he made sure that he gave it to his relatives.

We understand all these from the above incident. He also advised him to donate some other property instead of the one yielding good profit.

This is where we see his magnanimity.


His kind heart never allowed him to stay idle when some one was suffering.

Two men were wrangling before the house of the Prophet. They were very noisy. One of them was asking for a discount from the creditor and also was requesting him to be polite. The other one said, 'By God I will niether discount nor be polite with you.' On hearing this, the Prophet came out of his house and inquired, 'Who is it that promised by God not to do good things?' The man replied, 'Oh! Messenger of God. Yes I am the one. I will do as he wants me to do.'


He could not tolerate even some one vowing not to help someone else in desperation.

If two people wrangle over before a palace, the king would order to chase them away at once. But this Man Supreme investigates the reason for the fight and takes the side of the weaker one to bring justice.

In another incident;

In the mosque I asked Ibn Abi Hadrad (May God be pleased with his deeds) to pay the debts which he owed to me and our voices grew louder. God s Apostle heard that while he was in his house. So he came to us raising the curtain of his room and said, 'O Ka b!' I replied, 'Labaik, O God s Apostle!' He said, 'O Ka b! Reduce your debt to one half,' gesturing with his hand. I said, 'O God s Apostle! I have done so.' Then God s Apostle said (to Ibn Abi Hadrad), 'Get up and pay the debt to him.'

Buhari 1.447

The Prophet (peace be upon him) finds the creditor quite sound in finance but the doctor in misery being unable to pay back his loan. Understanding the creditor s capability the Prophet (peace be upon him) intercedes him to waive off half of the amount.

Ordinary people like us would simply ignore this kind of disputes arising out of transactions and the notables would simply call it as just the waste of time and disappear from the scene.

But the Man Supreme, who was both a great emperor and a unique spiritual leader, at the sight of a man struggling miserably to pay back his debt, backs him up and helps him too.

He does not give false tradition and let people in trouble suffer. He was very firm that religious belief should never be a hindrance against helping the people.

Abu Moosa says;

There were good relations and brotherhood between this tribe of Jurm and the Ash ariyyin. Once, while we were sitting with Abu Musa Al-Ash ari (May God be pleased with his deeds) , there was brought to him a meal which contained chicken meat, and there was sitting beside him, a man from the tribe of Bani Taimul-lah who looked like one of the Mawali. Abu Musa (May God be pleased with his deeds) invited the man to eat but the man said, 'I have seen chicken eating some dirty things, and I have taken an oath not to eat chicken.' Abu Musa said to him, 'Come along, let me tell you something in this regard. Once I went to the Prophet with a few men from Ash ariyyin and we asked him for mounts. The Prophet said,  By God, I will not mount you on anything; besides I do not have anything to mount you on.  Then a few camels from the war booty were brought to the Prophet, and he asked about us, saying,  Where are the group of Ash ariyyin?  So he ordered for five fat camels to be given to us and then we set out. We said,  What have we done? God s Apostle took an oath that he would not give us anything to ride and that he had nothing for us to ride, yet he provided us with mounts. We made God s Apostle forget his oath! By God, we will never be successful.  So we returned to him and reminded him of his oath. He said,  I have not provided you with the mount, but God has done so. By God, I may take an oath to do something, but on finding something else which is better, I do that which is better and make the expiation for my oath.  '

Buhari: 9.644

The Man Supreme went to that extent to even break a promise to help. Whereas people now have developed many traditional shields based on false hopes in order to evade helping.

There is some superstitious tradition among some nations. If any one asks them for some financial help, supposedly in a night, they would say that it is not right to transact money in night and they say it is a bad omen that money leaves home in the night. And the time now is not good time to part with money. This only reveals the dishonesty of the people who have invented this tradition to escape from helping others with money.

In this incident the Man Supreme promises not to lend camels to people who asked for it.

Camels arrive right then. The Prophet (peace be upon him) sees this. At once he recalls the people in need of camels. They actually did not ask for the camels for the second time.

The people would have this excuse to argue that he had made a promise not to give them because there were no camels when they asked for it. Now also he cannot give them the camels because he had made a promise.

He gave them the camels for the fact that it is not necessary to keep the promise made in the name of God if the promise hinders one from helping others. When the people asked him whether he had forgotten the promise he made with God before helping them with camels, he said, ' I knew it when I made this mistake. You should use God s name only when you do the right things. You should not use His name when you are doing the wrong things. If you have promised to do wrong thing you need not adhere to it. You should do a righteous thing better than that. This is my position.'

Usually the leaders don t care for public opinion. But, having made up their mind in advance they would pretend to consult the public for opinions to come to a consensus. When people raise their objection the leaders turn this into their favour. This is how the assemblies and councils function nowadays.


But whenever people come to the Prophet (peace be upon him) for counselling he creates every possible situation for the people to voice their opinions freely.

When the Hawazin delegation came to God s Apostle after they had embraced Islam and requested him to return their properties and war prisoners to them, God s Apostle said, 'To me the best talk is the truest, so you may choose either of two things; the war prisoners or the wealth, for I have delayed their distribution.' God s Apostle had waited for them for over ten days when he returned from Ta if. So, when those people came to know that God s Apostle was not going to return to them except one of the two things they said, 'We choose our war prisoners.' God s Apostle stood up amongst the Muslims, and after glorifying God as He deserved, he said, 'Now then, these brothers of yours have come to us with repentance, and I see it logical that I should return their captives to them, so whoever of you likes to do that as a favor then he can do it, and whoever amongst you likes to stick to his share, let him give up his prisoners and we will compensate him from the very first Fai  (i.e. war booty received without fight) which God will give us.' On that, all the people said.  O God s Apostle! We have agreed willingly to do so (return the captives).' Then God s Apostle said to them 'I do not know who amongst you has agreed to this and who has not. You should return and let your leaders inform me of your agreement.' The people returned and their leaders spoke to them, and then came to God s Apostle and said, 'All the people have agreed willingly to do so and have given the permission to return the war prisoners (without compensation)' (Az-Zuhri (May God be pleased with his deeds) , the sub-narrator states): This is what has been related to us about the captives of Hawazin.

Buhari 4.360

The tribes of Hawaz were defeated and booties and prisoners of war were distributed among themselves. It was customary those days to treat the prisoners of war as slaves. The slaves could be employed for menial job or sold to other wealthy people.

Hawazi people mended themselves and returned to Islam and also asked the Prophet (peace be upon him) to return their men captured in the war.

That s why the Prophet (peace be upon him) was asking such people to whole-heartedly release the prisoners of war and he said those who don t wish may release the prisoners of war and receive compensations in the next war.

All people who owned them volunteered to release the captives. But the Prophet (peace be upon him) wished to know whether everyone was whole-heartedly willing to do this. He asked them to go back and reconsider their decision. He understood that they would feel shy to tell him their opinions if it is favourable. So he instructed the individuals to convey their decisions through their chieftain or society s dignitary.

No individual needs to hesitate now.

This is what should be done when people in power wish to know the real opinions of people. Situations should be created for the people to express their ideas independently.

The Man Supreme honoured others  rights and feelings to a great extent but some Jews had spread a malicious scandal about the Prophet s wife Ayisha. Some Muslims were also spreading the scandal. The Prophet (peace be upon him) was deeply hurt for quite sometime. When it was all proved false the rumour-mongers were flogged eighty stripes.

Misdhah was one of those who spread the rumour. He was very poor. Abu Bakr (Rali), the father of Ayisha was helping this man.

On that, Abu Bakr (May God be pleased with his deeds) said, 'Yes, by God, O our Lord! We wish that You should forgive us.' So Abu Bakr again started giving to Mistah (May God be pleased with his deeds) the expenditure which he used to give him before.

Buhari: 6.281

A man is most depressed when a scandal is spread about his wife. Nobody will easily forgive those people who are the cause or who spread scandal. But when Abu Bakr vowed that he would not extend any more help to Mihalith who spread a malicious scandal on Prophet s wife, the Prophet (peace be upon him) said that he had received the revelation that it was wrong to stop helping and he asked Abu Bakr to continue helping.

He was very firm and steadfast in maintaining the principle that any rituals, tradition, fervour or evils caused by man should not be a stumbling block in helping others.

We know many characters in history for their valour and courage. But the magnitude of bravery of the Prophet (peace be upon him) is very much different from that of others.

It is hard to find first rate courage in those leaders who are loving, merciful and generous but very soft-spoken. It is also hard to find softness and mercy with those leaders who are extremely bold and courageous.

The Prophet (peace be upon him), the Man Supreme, was most daring and courageous against enemies in the battlefront while he was very soft with the public and righteous people. This is the speciality of the Prophet (peace be upon him) that is hardly found in other heroes.

In general, the spiritual leaders do not take part in war and struggles. They think it is better to stay unconcerned although atrocities are committed against innocent people right before their eyes.

This kind of spirituality is not even able to establish that one should be firm and steadfast for justice. The Man Supreme, the prophet Muhammad (Peace is upon him) is the spiritual leader who sacrificed his whole self to God. He never failed to be bold and courageous when it was necessary, considering this as part of spirituality.


We took part in the Ghazwa of Najd along with God s Apostle and when the time for the afternoon rest approached while he was in a valley with plenty of thorny trees, he dismounted under a tree and rested in its shade and hung his sword (on it). The people dispersed amongst the trees in order to have shade. While we were in this state, God s Apostle called us and we came and found a bedouin sitting in front of him. The Prophet said, 'This (Bedouin) came to me while I was asleep, and he took my sword stealthily. I woke up while he was standing by my head, holding my sword without its sheath. He said,  Who will save you from me?  I replied,  God.  So he sheathed it (i.e. the sword) and sat down, and here he is.' But God s Apostle did not punish him.

Buhari 5.460

He had earned a good number of enemies because the Prophet (peace be upon him) was outspoken and straightforward in spelling out the Truth. Many attempts were being made to assassinate him. In this incident too; he had just returned from a battlefront. Watch how he conducted himself at this juncture. All those who took part in war had gone to rest under trees, leaving the Prophet (peace be upon him) alone. He slept alone underneath a tree.

A ruler and commander-in-chief had been left alone! All the roads were infested with the dangers of enemy s attack. And he was alone. His soldiers also had left him alone. This shows the extra ordinary courage that the Prophet (peace be upon him) possessed.

It needs extra-ordinary boldness for the general to lay his sword aside in the battle field and sleep alone under a tree for rest He did not make a hue and cry when some one was trying to kill him. He did not call his associates for help. He called his companions only after he fought alone and rounded up the enemy.

When he was held at the point of a sword and warned that he would be killed, he remained calm and collected and said, ' God will protect me.' This demonstrates the extra-ordinary courage he possessed, which made him not to call his friends for help in similar situations.

He is indeed the greatest man because he taught and stood by his principle that one should fear only God.

Anas who served the messenger of God for ten years narrates;

The Prophet was the best and the bravest amongst the people. Once the people of Madinah got terrified at night, so they went in the direction of the noise (that terrified them). The Prophet met them (on his way back) after he had found out the truth. He was riding an unsaddled horse belonging to Abu Talha (May God be pleased with his deeds) and a sword was hanging by his neck, and he was saying, 'Don t be afraid! Don t be afraid!' He further said, 'I found it (i.e. the horse) very fast,' or said, 'This horse is very fast.' (Qastala-ni)

Buhari: 4.156

This incident took place after he had established Islamic rule in Madinah.

He had earned a number of enemies as he opposed evil and evil men mercilessly. Enemies had amassed troops out side Madinah to make several attacks. A trumpeting and thunderous noise was heard all over Madinah as though the enemies were about to attack the city. At this sound the people came out of their houses and rushed towards the direction of the sound. Nobody would dare move alone towards the direction of the sound. What would they do to them? They would gather and form a group before going deep in to the direction. The companions of the Messenger immediately sent the news around and gathered in a large group to move.

But the Prophet (peace be upon him)? He was way ahead of all of them. He moved, before any of his companions made any move, went into the direction of the noise, monitored around, and returned to tell the people after understanding that there was not any sign of imminent danger. This is how he completed his duty of reconnaissance work.

To ride swiftly, the saddle should be fastened on the horseback. As soon as he heard the noise the Prophet rode on an unsaddled horse swiftly to avoid any delay in saddling the horse. One needs real strength and great courage to ride on horse without equipping the saddle.

He had carried the sword with him; Abu Talha was rich. That s why the Prophet (peace be upon him) borrowed the horse from Abu Talha and rushed without even inviting him to accompany him. Even great warriors would not go alone in the middle of the night just to know whether enemy troops are approaching.

One would never take the risk of doing such a dangerous work in person directly. And it is not necessary. He could easily detail someone to do the reconnaissance task.

Realising his responsibility, the Prophet (peace be upon him) got on the job in the battle without disturbing the people from their sleep. One that wears a crown also has the duty to protect his people from enemy.

Every word that narrates the incident bandboxes the Supreme man s first rate courage.

v Fear that enemies are on the offence

v Dared alone

v Armed to fight

v Rode on a bare horse without saddling

v Rode very fast into the boundary and returned swiftly

We don t find these qualities in any spiritual leader, in any general or in any king. The bravery to ride into the area where life was at a definite stake supersedes all other form of bravery. This is seldom witnessed in history. He had crossed the age of fifty-three when this incident took place. One must have real strong body and first rate courage to ride a horse without saddle, at the retiring age of 53

Generally rulers pass orders only. They would sit in a safe place. It is a practice to pitch their camp in such a strategic positions that they would simply scoot when defeat prevails.

We understand from this incident that the Prophet, the great emperor, took post as the commander-in-chief. He was also the commander at arm in the battlefield.

The battle of Hunain is another fine example to demonstrate the bravery of the Prophet (peace be upon him).

The Muslim force at Hunain had tremendous odds in their favour. Many in their ranks had more enthusiasm than wisdom, more a spirit of elation than faith and confidence in the righteousness of their cause. They had calculated that they would easily win their enemies who, on the other hand, knowing the ground thoroughly well had laid an ambush.

Assuredly God did help you in many battlefields and on the day of Hunain: Behold! Your great numbers elated you but they availed you naught: the land for all that it is wide did constrain you and ye turned back in retreat.

But God did pour His calm on the apostle and on the believers and sent down forces, which ye saw not: He punished the unbelievers: thus doth He reward those without faith.

Again will God after this turn (in mercy) to whom He will: for God is Oft-Forgiving Most Merciful.

Al Quran: 9. 25, 26, 27

We understand from the verses that the Muslim force retreated at the initial stage suffering loss of lives and morale, their troops greater in number itself being the danger. But the Prophet was calm through his wisdom and faith. He was calm and he maintained cool courage relying upon the help of God, in the hour of danger and seeming disaster. Later God helped the Prophet and the steadfast companions with invisible force. He rallied his forces and inflicted the most crushing defeat on the enemy.

Any general will depend on his rear force to find victory. When the troops are in flight the generals never continue in the front. But the Prophet (peace be upon him) even in the hour of danger did not retreat.

While his troops were retreating in confusion and flight the Prophet (peace be upon him) as a general, mounted on a mule was passing orders and pressing on towards the enemy. When the enemy force rounded him up he gallantly dismounted the mule and made his troops fall in line to form a stiff front, remaining unperturbed and steadfast.

We should note the Prophet (peace be upon him), both a spiritual and political leader now was also a general and a knight. Ali says about prophet s bravery shown in the battle of Badr.

In the Battle of Badr we protected ourselves through the Prophet who was in proximity of the enemies. He put up a ierce fight that day.


Ali said that when it was hard to manage with enemy s attack even a great and brave warrior like Ali took shelter behind Muhammad (peace be upon him) and safeguarded himself and he said that the Prophet (peace be upon him) was very close to the enemies to fight against them with undeterred bravery.

The way, the prophet dealt with the people of other faith, demonstrates the mettle of his supreme character.

Generally a spiritual leader of one religion think low of the people of other religion. Similarly a political head staunch in religion ruling with majority power considers low of the people of other religion.

If a leader happens to rule those who once persecuted him, he would deal with the persecutor so severely that he would virtually annihilate them. There are sufficient evidences found in the history for such vindictive actions.

As the Prophet (peace be upon him) preached and stood firm to the Message of Eternal Unity opposing all evils, he had earned great many enemies that were against the True Religion of God. Many of his companions were slain in large scale. Many of them were

banished or chased out of their native places by these tyrant

persecutors. Very soon the Prophet (peace be upon him) got the opportunity to rule over the same people that persecuted him and his followers once.

If he had taken revenge on these people for which there was so much of justification, no one would have found fault with him. He had the upper hand and he never took any untoward action against them in revenge. He dealt with non-Muslim people with love and care.


The Hudaibiya treaty serves the finest example to demonstrate the Messenger's Sagacity. The Makkahns did not stop anyone coming to Makkah to perform Hajj. People from many countries could easily enter Makkah and perform Hajj.

Makkahns did not also prevent the pilgrim from entering into Kaba to perform umra, an other form of pilgrimage to Kaba, which can be conducted at any time of the year.

The Makkahns who had not stopped anybody from entering into Makkah to perform Hajj or to conduct Umra rushed to stop the Prophet (peace be upon him) at the outskirts of the city itself.

It would not have been any difficult for Muhammad (peace be upon him) to use force and enter into Makkah. But he was very kind and he yielded and made a treaty with the Makkahns. With all his companions he returned to Madinah without entering into Makkah or conducting umra.

When the Prophet (peace be upon him) had stopped from getting into Makkah to conduct umra at Kaaba, the companions of his wanted to enter into Makkah forcibly. The Prophet (peace be upon him) made peace by entering into a treaty whereby the Makkans would not stop them when they return the next year. It would be very difficult to tolerate when a thing does not happen in the way one wanted, especially after having crossed hundreds of miles to visit Makkah.

When a Makkan is denied permission to enter his native city, after having been not only deprived of one s property and land and chased out of the native place but he was also not allowed to carry out worship in the inviolable place of Kaba, it would only infuriate him further.

Nothing would have happened if they disregarded the enemy s attempt to stop them, the enemy having been weakened, war-stricken and having no strength to fight.

In order to avoid blood shed, the Prophet sagaciously agreed to sign such a treaty although he had the upper hand and he was for the just cause. Most of his companions did not like this.

'When we are on the right path why should we yield to those on the wrong path?' said Umar, one of the closest associates of the Prophet. The Prophet did not encourage this argument.

When the enemies came forward to sign a treaty in order to avoid blood shed the Prophet yielded and came down further.

When the Prophet intended to perform  Umra in the month of Dhul-Qada, the people of Makkah did not let him enter Makkah till he settled the matter with them by promising to stay in it for three days only. When the document of treaty was written, the following was mentioned: 'These are the terms on which Muhammad, God s Apostle agreed (to make Peace).' They said, 'We will not agree to this, for if we believed that you are God s Apostle we would not prevent you, but you are Muhammad bin  Abdullah.' The Prophet said, 'I am God s Apostle and also Muhammad bin  Abdullah.' Then he said to  Ali, 'Rub off (the words)  God s Apostle  ', but  Ali said, 'No, by God, I will never rub off your name.' So, God s Apostle took the document and made someone to write, 'This is what Muhammad bin  Abdullah has agreed upon: No arms will be brought into Makkah except in their cases, and nobody from the people of Makkah will be allowed to go with him (the Prophet) even if he wished to follow him and he (the Prophet) will not prevent any of his companions from staying in Makkah if the latter wants to stay.' When the Prophet entered Makkah and the time limit passed, the Makkahns went to  Ali and said, 'Tell your friend (i.e. the Prophet) to go out, as the period (agreed to) has passed.' So, the Prophet went out of Makkah. The daughter of Hamza (May God be pleased with her deeds) ran after them (i.e. the Prophet and his companions), calling, 'O Uncle! O Uncle!'  Ali received her and led her by the hand and said to Fatima (May God be pleased with her deeds), 'Take your uncle s daughter.' Zaid and Ja far (May God be pleased with their deeds) quarreled about her.  Ali (May God be pleased with his deeds) said, 'I have more right to her as she is my uncle s daughter.' Ja far said, 'She is my uncle s daughter, and her aunt is my wife.' Zaid said, 'She is my brother s daughter.' The Prophet judged that she should be given to her aunt, and said that the aunt was like the mother. He then said to  Ali, 'You are from me and I am from you', and said to Ja far, 'You resemble me both in character and appearance', and said to Zaid, 'You are our brother (in faith) and our freed slave.'

Narrated by Al Bara (May God be pleased with his deeds)

Buhari: 3.863

Even the non-Muslim brothers understand about zakat, which is the compulsory charity, ordained by God on all the well-to-do people. This fund collected from such wealthy people should be spent on eight categories of people.

Alms are for the poor and the needy and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to truth); for those in bondage and in debt; in the cause of God; and for the wayfarer: (thus is it) ordained by God and God is full of knowledge and wisdom.

Al Quran 9- 60

The Prophet (peace be upon him), the Man Supreme, made zakat one of the five compulsory duties. This is to extend financial help and economic provisions to non-Muslim people also.

No religion on earth except Islam has made it compulsory to assist the people of other religion. You don t find this act in any other religion.

Certain individuals go above their religion and conduct themselves very humanely. These individuals are quite a few in number found in all religions. This sort of behaviour or attitude is the reflection of magnanimity of their character and such behaviour is not made obligatory in any religion.

But Prophet, the Man Supreme, has made it compulsory in Islam to be humane with people of all creeds. Is this just an eyewash or excuse by the exchequer of Islamic Government? No. Definitely it is not that way. The following incident will justify it:

It never happened that God s Messenger (peace be upon him) was asked anything for the sake of Islam and he did not give that. There came to him a person and the Prophet gave him a large flock (of sheep and goats) and he went back to his people and said: My people, embrace Islam, for Muhammad gives so much charity as if he has no fear of want.

Narrated by Anas ibn Malik (May God be pleased with his deeds)

Muslim 5728

His generosity was so great and he donated so liberally that the attention of many people was drawn towards Islam.

When he donated like this, he was not feeble-minded and he was not in any bad position, needing any help from non-Muslim society. On the contrary, only the Muslims were generous. The sovereignty of the nation was in the Prophet s hands. He was donating, not that, there was any fear of interference to him from the non-Muslim societies and he was donating not with any fear to avoid any possible trouble. He did not donate so generously from people s tax money. Donations were made from zakat fund; the fund collected from well-to-do people for distributing to poor and needy as destined by God.

The Prophet s humanitarian attitude prevailed above religions.

A goat was slaughtered for meals in the house of Abdullah bin Amr (May God be pleased with his deeds) . As soon as he came home he inquired whether the meat was served to the Jew in the neighbourhood. He asked this twice. The Prophet said that The Angel Jibril reminded him consistently if Amr would declare the Jew as his heir.


Abdullah bin Amr (May God be pleased with his deeds) is one of the bosom friends of the Prophet. He insists to give his neighbour, a Jew, some meat of the sheep slaughtered in his house as gift. Abdullah bin Amr cites the preaching of the Prophet as authenticity.

His companion conducts himself in a handsome manner due to the explanation by the Prophet that one should strengthen the relationship with the neighbour and no one should be partial in the name of religion.

How the Prophet (peace be upon him) treated the non-Muslims after he came to rule, having all the power in his hand is very well illustrated in the following incident;

A young Jewish boy who used to serve the Prophet and he became sick. So the Prophet went to visit him. He sat near his head and asked him to embrace Islam. The boy looked at his father, who was sitting there; the latter, told him to obey Abul-Qasim and the boy embraced Islam. The Prophet came out saying: 'Praises be to God Who saved the boy from the Hell-fire.'

Narrated by Anas

Buhari 2.438

We learn many things from this incident. The Jews living in his time were causing trouble to the Prophet in so many ways. There were conspirators among them who divulged information to enemy countries. There were also double-faced impostors disguised as Muslims betraying the Prophet.

Before the Prophet entered into Madinah, Jews were the majority in Madinah. The rest of the Jews were fiercely furious against the Prophet (peace be upon him) because most of them had embraced Islam.

(Ironically) a man from such a society had been appointed by the Prophet to serve him. It is not necessary that you should be hostile to the good people among a society just because the society is enemy to you.

This is how his humanitarian value reflects in his deeds. He did not exploit the weakness of his employee and he did not force him to embrace Islam. However, when the servant was in his deathbed, he feared that his servant would enter Hell if he died in this position. So he called him towards Islam. He did not do it discretely. He did it right before his father. As soon as he embraced Islam the Prophet paid thanks to God for saving him from the Hell Fire.

When a man in deathbed embraces Islam it is not going to add any strength to Muslims. The Prophet was not interested in increasing the number in Muslims, rather he was worried that one should not enter into Hell Fire right before his eyes.

When he asks the young man in deathbed to embrace Islam the boy s father tells him to adhere to the Messenger s advice. From this we know, to what extent the Prophet was humane.

The Prophet conquered the people s heart with this noble quality and humanitarian attitude.

The Prophet sent some cavalry towards Najd and they brought a man from the tribe of Banu Hanifa who was called Thumama bin Uthal. They fastened him to one of the pillars of the mosque. The Prophet went to him and said, 'What have you got, O Thumama?' He replied, 'I have got a good thought, O Muhammad! If you should kill me, you would kill a person who has already killed somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want property, then ask me whatever wealth you want.' He was left till the next day when the Prophet said to him, 'What have you got, Thumama?' He said, 'What I told you, i.e. if you set me free, you would do a favor to one who is grateful.' The Prophet left him till the day after, when he said, 'What have you got, O Thumama?' He said, 'I have got what I told you.' On that the Prophet said, 'Release Thumama.' So he (i.e. Thumama) went to a garden of date-palm trees near to the mosque, took a bath and then entered the mosque and said, 'I testify that None has the right to be worshipped except God, and also testify that Muhammad is His Apostle! By God, O Muhammad! There was no face on the surface of the earth most disliked by me than yours, but now your face has become the most beloved face to me. By God, there was no religion most disliked by me than yours, but now it is the most beloved religion to me. By God, there was no town most disliked by me than your town, but now it is the most beloved town to me. Your cavalry arrested me (at the time) when I was intending to perform the  Umra. And now what do you think?' The Prophet gave him good tidings (congratulated him) and ordered him to perform the  Umra. So when he came to Makkah, someone said to him, 'You have become a Sabian?' Thumama replied, 'No! By God, I have embraced Islam with Muhammad, Apostle of God. No, by God! Not a single grain of wheat will come to you from Yamama unless the Prophet gives his permission.'

Buhari 5.658

Sumama was the ruler of Yomama. The Prophet s troops had captured the king. Why he was captured is known from the king s statement narrated in this incident.

The king embraced Islam as the Prophet (peace be upon him) had expected. He was tied to wall because he hated Muslims and he was involved in undermining activities against Muslims causing great loss and havoc to Muslims.

His heart is transformed diagonally opposite. The direction changes and his course is altered to Truth. After mending himself he declares that Prophet (peace be upon him) is the person he loved most. The person whom he hated most once has now turned out to be his most beloved one.

This incident enables us to know how gently the Prophet treated the non-Muslim enemy who was in all wonders, looking at the way the Prophet moved along with the people; The Prophet s simplicity and humility, his cool courage and the ease with which he conducted his office impressed this man.

Sumama sees the people having no second clothes to change. He observes an open yard turned into a serene mosque. He notes the way the Prophet treats the people as his friends and not as slaves. He is clear of the wrong notion on Islam only when he understands that the Prophet, despite their miserable personal and stringent social living condition, released him without having the slightest idea of recovering any compensation.

This simple incident narrates so many things to us. The Prophet (peace be upon him) could win over the heart of his people from the way he treated even his enemies with all the sympathy he could shower on them.

'The Prophet (peace be upon him) pledged his armour to a Jew and got provision from his store.

God s Apostle bought some foodstuff from a Jew and mortgaged his armour to him.

Buhari 3.690

Had the woman ever tried to kill any one of his family members he would have served her with a very severe punishment. Since he was the target to be assassinated he forgave the ignorant woman easily.

Treachery by food poisoning and assassination attempt through a woman should be considered and dealt with more severely than a face to face combat.

If a woman presents poisoned meat so daringly that too to an emperor of her land there should be a strong back up to her. Who plotted this? Who all have serious part in this plot? This is the norm of investigation in the world. Although such a probing may not be done for an average citizen, severe probing and action will be taken against those who fiddled around with the life of a king.

To punish the culprit the killing will not end with the conspirators alone. But the innocent people related to the conspirators will be massacred, their houses set in arson, women molested, and properties looted. This is what happens in the world today.

But this Man Supreme neither punished the woman nor tried to trace out those responsible for this plot. Nor was the Jew community to which the conspiring woman belonged avenged at all.

Anyone who witnesses the way he answered as though nothing had happened against him would simply appreciate the magnanimity of his heart.

Sahl bin Hunaif and Qais bin Sad (May God be pleased with their deeds) were sitting in the city of Al-Qadisiya. A funeral procession passed in front of them and they stood up. They were told that funeral procession was of one of the inhabitants of the land i.e. of a non-believer, under the protection of Muslims. They said, 'A funeral procession passed in front of the Prophet and he stood up. When he was told that it was the coffin of a Jew, he said, 'Is it not a living being (soul)?'

Buhari 2.399

A funeral procession passed in front of us and the Prophet stood up and we too stood up. We said, 'O God s Apostle! This is the funeral procession of a Jew.' He said, 'Whenever you see a funeral procession, you should stand up.'

Buhari 2.398

The history of the Propher, the Man Supreme goes like this; The Prophet (peace be upon him) is the ruler. The Jews are a minority and also his enemies. A dead body belonging to this minority is being carried without any fear through the passage where the Prophet (peace be upon him) was squatting.

In a Muslim country where a Muslim is the Ruler, the dead body of a non-Muslim society, also opposed to Muslims, is carried without fear through the road where the Muslim ruler resides.

The minority community could conduct their social affair so conveniently without any fear because they head thoroughly understood the generosity of the Muslims.

Is it that the Prophet and his companions were, in heart of heart, very hateful but maintained peace when the dead bodies were thus carried? No. Definitely it is not so. They got up and paid homage to the dead body being carried. This shows their goodness in heart.

The Prophet (peace be upon him) who forbid any one from standing up before another person as a mark of respect, allowed men to stand up when a dead body is carried to pay homage. This is how he established humanitarian cause.

How can one be a true Muslim who opposes or prevents or hinders the things that the Prophet (peace be upon him) has permitted us to follow.

Anyone who cares for the Prophet (peace be upon him) more than his life would never indulge in such an Un-Islamic act.

The semi-baked ones among the Muslims make all sort of hodgepodge and make noise, sing and dance wildly, in the name of wedding ceremonies, Urus, and Prophet s birthday (this The Prophet (peace be upon him) himself never professed), least bothering to even know what they are doing themselves. These people have no right to object to these sorts of activities committed by the people of other faiths.

We should bear in mind that if the ignorant people exhibit humanity instead of a hate-campaign we should show humanity to non-Muslims as it was done by the Prophet (peace be upon him) in order to win the hearts of all those people who are not in Islam.

The Prophet (peace be upon him) was a role-model for humanity as the following incident describes;

He met hardship for 13 years in Makkah and he was cruelly prosecuted and his enemies plotted to kill him.

At this juncture the Prophet (peace be upon him) and his close companion Abu Bakr and other companions planned to leave Makkah secretly.

He selected a short cut in order to avoid being detected by their enemies on the trunk road to Madinah.

To take a short cut and cover hundreds of miles through the short cut they should have a well-experienced guide.

The Prophet (peace be upon him) had appointed a guide who belonged to the enemy, to guide him through short cut. He trusted him and handed over his goods under his care.

Buhari (5245)

The Prophet (peace be upon him) appointed a reliable non-Muslim man who was trustworthy and honest in his job.

At a critical stage like this no king would ever appoint a man from the society of the enemies for a sensitive and risky job. He could have easily shown them out to their enemies. Yet Prophet, the Man Supreme, appointed such a person. This is humanity.

He cared for honesty and credibility of a man rather than the creed he belonged to.

In a similar situation;

Two persons, a Muslim and a Jew, quarrelled. The Muslim said, 'By Him Who gave Muhammad superiority over all the people!' The Jew said, 'By Him Who gave Moses superiority over all the people!' At that the Muslim raised his hand and slapped the Jew on the face. The Jew went to the Prophet and informed him of what had happened between him and the Muslim. The Prophet sent for the Muslim and asked him about it. The Muslim informed him of the event. The Prophet said, 'Do not give me superiority over Moses, for on the Day of Resurrection all the people will fall unconscious and I will be one of them, but I will be the first to gain consciousness, and will see Moses standing and holding the side of the Throne (of God). I will not know whether (Moses) has also fallen unconscious and got up before me, or God has exempted him from that stroke.'

Buhari 3.594

This stands to prove the way people lived enjoying freedom and how much boundless was the Prophet s humanity.

When a Jew and a Muslim were wrangling, the Muslim praised the Prophet (peace be upon him) who was their spiritual, social and political leader. The Jews also do a similar thing on their leader Moses (alaihi wassalaam). The Jew speaks very high of his leader Moses more than his ruler Muhammad (peace be upon him) of his own nation.

If the minority had been slaves to the majority and if they had feared, the Jew belonging to minority would not have been so outspoken about the ruler of his own nation. The Jew could think that he had the equal right as much as a Muslim. This psychology makes him talk like this. The Prophet s reign was liberal to this extent.

Yet the Muslim was intolerant and he manhandled the Jew, thinking that the Prophet would not say anything or take any action against him because he was related to the Prophet.

But the Jew who was beaten took the case to the Prophet who never used to fail to give justice to enemies as well as minority people equally. The Jew brings the case to the Prophet himself because he had firmly believed that the Prophet would be severe in punishment even if the guilty one is his companion.

Upon inquest into the case the Prophet does not say that the minority people should be slaves to the majority. But he orders for the Muslim when he found out that Muslim was at fault. He advised that he should never be praised above Prophet Moses. In another words he convinces and makes the Jew feel happy to think that his Moses was higher than Muhammad (Peace is upon him).

Even though it is not specified what punishment was awarded to the Muslim his rule was an eye for an eye and a tooth for a tooth. He never bent or shook his rule for anybody s sake. If the victim forgives the guilty he will spare that man from punishment.

If the victim refuses to forgive him then the guilty one also should be beaten as much as he beat the victim. This was his usual way of solving his social problems. Either could have happened in such a case.

An ordinary man from a minority society aggrieved by or assaulted by a man from majority is able to approach the Prophet direct and appeal; he is able to get justice. This is the boundless love of the Prophet for human.


The Prophet used to follow certain rules and regulations in civil matters very strictly.

When any person claiming the right of a property under somebody s possession should submit proper evidences. When the plaintiff fails to produce sufficient evidences the Prophet (peace be upon him) asks the person in possession of the property to promise, 'By God this property is mine.' The property is then declared to be the defendant s property.' If the defendant refuses to promise then the Prophet (peace be upon him) would hand over the property to the plaintiff.

A similar case between a Muslim and a Jew relating to the right of property was brought before the Prophet (peace be upon him).

God s Apostle said, 'Whoever takes a false oath so as to take the property of a Muslim (illegally) will meet God while He will be angry with him.' Al-Ash ath said: By God, that saying concerned me. I had common land with a Jew, and the Jew later on denied my ownership, so I took him to the Prophet who asked me whether I had a proof of my ownership. When I replied in the negative, the Prophet asked the Jew to take an oath. I said, 'O God s Apostle! He will take an oath and deprive me of my property.' So, God revealed the following verse: 'Verily! Those who purchase a little gain at the cost of God s covenant and their oaths.' (3.77)

Buhari 3.599

Jews then never felt any inhibition to make false promises. Muslims believed that Muhammad (peace be upon him) is the Messenger of God and they were mostly afraid of telling lies before the Prophet (peace be upon him).

The Prophet (peace be upon him) was not partial although

he knew the Jews would not hesitate to make false promises. He passed the verdict to the Jew in the same manner as if the case had been held between a Muslim plaintiff and Muslim defendant.

In passing the verdict in his court of law the Prophet (peace be upon him) never considered whether the plaintiff and the defendant belonged to his society or to his enemy s society.

Jews were ruling independently in an area in Kaiber near Madinah, the capital city of the Prophet (peace be upon him). The Jews lost the battle in which the Muslims were fighting against the Jews. It was then customary that all properties not belonging to individuals in the country that had lost in the war would belong to the victor. Accordingly the land strip of Khaiber came under the control of the Muslims.

'God s Apostle gave the land of Khaibar to the Jews to work on and cultivate and take half of its yield. Ibn  Umar added, 'The land used to be rented for a certain portion (of its yield).' Nafi mentioned the amount of the portion but I forgot it. Rafi  bin Khadij (May God be pleased with his deeds) said, 'The Prophet forbade renting farms.' Narrated  Ubaidullah Nafi (May God be pleased with his deeds) said: Ibn  Umar (May God be pleased with his deeds) said: (The contract of Khaibar continued) till  Umar evacuated the Jews (from Khaibar).

Buhari 3.485

Being in a commanding position, the Prophet (peace be upon him) could have distributed the land among the Muslims. Or he could have settled the Muslims there. Instead, he planned it better than the Jewish government and executed it so that the Jews would benefit.

In an abandoned situation, particularly in the war field forces don t show mercy on the enemy.

There are a number of evidences that the Prophet (peace be upon him) was kind to even those who used violence against him.

That he fought in a Ghazwa towards Najd along with God s Apostle and when God s Apostle returned, he too, returned along with him. The time of the afternoon nap overtook them when they were in a valley full of thorny trees. God s Apostle dismounted and the people dispersed amongst the thorny trees, seeking the shade of the trees. God s Apostle took shelter under a Samura tree and hung his sword on it. We slept for a while when God s Apostle suddenly called us, and we went to him, to find a Bedouin sitting with him. God s Apostle said, 'This (Bedouin) took my sword out of its sheath while I was asleep. When I woke up, the naked sword was in his hand and he said to me,  Who can save you from me?  I replied,  God.  Now here he is sitting.' God s Apostle did not punish him (for that).

Buhari: 5.458

Instead of punishing the man who came to kill him treacherously, the Prophet (peace be upon him) had the generous heart and forgave him.

We normally see men in war turn treacherous, ruthless and wilder and slaughter innocent men, women, children, and those who have never taken part in war. After killing men with all arrogance they justify saying like this,  it is all fair and square in war and love!

The Prophet (peace be upon him) ordered his troops to compulsorily avoid what the warmongers claim to be inevitable and unavoidable.

The people who took part in this war, instead of staying quietly at home, dared to come to the warfront in order to nurse the wounded soldiers and supply food and other essentials. This was customary for women to serve with such essentials like medicine and food and do the nursing to wounded soldiers.

During the sixth century, the Prophet (peace be upon him), the torchbearer of the greatest civilisation, established the most modern ethics of war that such women should not be killed.

It has been the tradition of the warmongers to mutilate and bruise faces of fighters in the most savage way.

But the Prophet (peace be upon him) set the finest precedence by ordering his soldiers to fight without mutilating or bruising the faces of the opponent.

Generally wars are waged with a deep intention to acquire the wealth of a nation. The Prophet (peace be upon him) condemns this and is very strict even in legitimate war neither to loot nor to mutilate the faces or bodies of the enemies.

The Prophet ordered that no one should burn the enemy


When it was considered as ethics of war to arson and immolate enemy, the Prophet (peace be upon him) ordered not to kill anyone with fire band.

The Prophet (peace be upon him) fought in wars. When war is waged against a nation s will and if the ruler stays idle not taking part in the war he might fail from the duty of protecting his citizens. He never engaged in any combat to avenge any enemy.

To say  peace be with you  to one another is a way of salutation among the Muslims. The Jews were cunning and they corrupted the wording of this salutation to mean a different thing. This was deeply hurting the Muslims. The Jews gradually dared to use this to the Prophet also.

They removed the syllable  La  from the word Assalamu, and said Assamu meaning you are damned.

They pretended to say of the Prophet that they should do their duties to their friends and relatives not in Islam yet.

They pretended to say Assalamu but they cunningly pronounced Assamu . Usually the majority does this sort of mischief. But when the minority gets into this type of mockery they will be facing disastrous consequence from the majority.

Knowing that the Messenger of God does not easily get annoyed at this silly mischief, the Jews continued to tease the Muslims and taunt them.

 Aisha said that the Jews came to the Prophet and said, 'As-Samu  Alaikum' (death be on you).'  Aisha said (to them), '(Death) be on you, and may Allah curse you and shower His wrath upon you!' The Prophet said, 'Be calm, O  Aisha! You should be kind and lenient, and beware of harshness and Fuhsh (i.e. bad words).' She said (to the Prophet), 'Haven t you heard what they (Jews) have said?' He said, 'Haven t you heard what I have said (to them)? I said the same to them, and my invocation against them will be accepted while theirs against me will be rejected

by Allah).'

Buhari 8.57

How did minority dare speak like this to the great king, the spiritual leader? The Prophet (peace be upon him) had given full freedom and rights to live without fear or scare. That s why they behaved like this.

He condemned this for repeating the same wording instead of saying  you too be damned,  he said to his people to reply like this, 'You too,' thus avoiding the bad word the people used against Muslims.

If you compare this to the normal practice where such mischievous people s life are at a stake you will be able to understand how generous and kind he was

During the Prophet s time many among them who had embraced Islam had their family and relatives that had not accepted Islam yet.

When all those who embraced Islam asked the prophet 'Should we do our duties to our relatives who are not in Islam yet?' It was the strong recommendation of the Prophet that they should do their duties to their relatives.

My mother came to me during the lifetime of God s Apostle and she was a pagan. I said to God s Apostle (seeking his verdict), 'My mother has come to me and she desires to receive a reward from me, shall I keep good relations with her?' The Prophet said, 'Yes, keep good relation with her.'

Buhari 3.789

He used to be very kind even to those who used to behave in a furious way and he used to get very angry on those who disturbed the things that people considered holy and sacred.

Three mosques are the most sacred places for Muslims. One of these was built with his own hand. This is what happened there,

A Bedouin urinated in the mosque and the people ran to (beat) him. God s Apostle said, 'Do not interrupt his urination (i.e. let him finish).' Then the Prophet asked for a tumbler of water and poured the water over the place of urine.

Buhari 8.54

While we were in the mosque with God s Messenger (peace be upon him) a desert Arab, came and stood up and began to urinate in the mosque. The companions of God s Apostle (peace be upon him) said: Stop, stop; but the Messenger of God (peace be upon him): Don t interrupt him; leave him alone. They left him alone, and when he finished urinating, God s Apostle (peace be upon him) called him and said to him: These mosques are not the places meant for urine and filth, but are only for the remembrance of God, prayer and the recitation of the Qur an or God s Apostle (peace be upon him) said something like that. He (the narrator) said that he (the Prophet) then gave orders to one of the people who brought a bucket of water and poured it over.

Muslim 559

The prophet waits until the villager passed urine because it would be really very painful for one to withhold and he calls him later and advises him. He could have at least scolded him with harsh words. Or he could have ordered him to clean the place where he urinated. But he ordered and advised him very gently not to do what he did in ignorance.

This is a fine evidence to prove that he was always very cool, calm and collected under any situation.

Men have been treating women as unequal as slaves and as some degraded creatures, as though they don t fit into the domain of man s world. It may be the opposite in some families. But in most families women are considered to be just sweet nothing

The way the Prophet, the Man Supreme, treated and conducted himself with his wives is the ideal model to all men.

Aisha (May God be pleased with her deeds) was asked what the Prophet would be doing at home. She replied that he used to stitch his (torn) clothes, mend shoes (impaired) and do all the work that a husband used to do. This was the answer.

Narrated by Urva book Muznath (May God be pleased with his deeds)


It is very clear that the Prophet used to do all his personal works at home by himself, and assist his wives in their houseworks.

Men think that the works like cleaning the house, chopping vegetables and assisting housewife in her housework all belong to women and men think that man has nothing to do with these works. Man also thinks that it is disgraceful to assist women in their housework.

But Prophet the Man Supreme had been very co-operative and helping all the way to assist his wives in all their works at home

Aisha said, 'While the Ethiopians were playing with their small spears, God s Apostle screened me behind him and I watched (that display) and kept on watching till I left on my own.' So you may estimate of what age a little girl may listen to amusement.

Buhari 7.118

I used to play with the dolls in the presence of the Prophet, and my girl friends also used to play with me. When Allah s Apostle used to enter (my dwelling place) they used to hide themselves, but the Prophet would call them to join and play with me. (The playing with the dolls and similar images is forbidden, but it was allowed for  Aisha at that time, as she was a little girl, not yet reached the age of puberty.) (Fateh-al-Bari page 143, Vol.13)

Narrated by Aisha (May God be pleased with her deeds)

Buhari: 8.151

While she was on a journey along with the Apostle of Allah (peace be upon him): I had a race with him (the Prophet) and I outstripped him on my feet. When I became fleshy, (again) I had a race with him (the Prophet) and he outstripped me. He said: This is for that outstripping.

Narrated by Aisha (May God be pleased with her deeds)

Abu Dhawood 2572

The Prophet, the Man Supreme, treated his wives as life partners and friends and he never treated them as servants or slaves.


The Holy Prophet s unique Mission and model of life are to serve the entire human generation with truth and justice. The mission is to warn against evil and guide mankind unto the right path. It is to disseminate true knowledge and wisdom. Honesty and humility, kindness and courage, firmness and politeness, prayer and patience, constancy and righteousness, piety and prudence, peace and prosperity, healing and humanity and finally the worship of One and Only True God, in line with His Guidance, should be exercised and enjoyed by every man and woman. When we sum up all the finest qualities infused into this single human soul, we reach the right perception that the Man Supreme is a masterpiece of a creation by the Creator. Almighty God has designated Muhammad (peace be upon him), not to pose an individual personality as anything greatest or supreme, but to gift the human race with warning and total guidance in a single package. This supreme gift of the Last Prophet, Muhammad (peace be upon him) is for us to primarily understand and strictly follow him and apply the principle of Truth in everyday life in order to lead the righteous life freely with greatest ease, peace and comfort and establish the best human society and attain salvation in everyone s individual calibre, by the Will of God.

16.07.2009. 21:13 PM

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