THE EXCELLENCE OF PROPHET MUHAMMAD’S  CHARACTER, PHYSIQUE AND BLESSINGS





Part 2





Extracted from


The Cure


SAHIH-SHEFA





by


Supreme Justice Abulfadl Eyad,


died (1123CE - Islamic Year 544H)


Reported 


by


Grand Muhaddith Habib Hafiz Abdullah Ben Sadek


Revised by


 Muhaddith Abdullah Talidi





An adaptation


by


Servant of Hadith, Shaykh Ahmad Darwish (Arabic)


Khadeijah A. Stephens (English)


Ayesha Nadriya (Indonesian)


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The Prophet's Approach to Money and Assets





The third category is that which varies according to the situation. Its 


praiseworthiness and excellence vary according to circumstances and include the accumulation of wealth.





A wealthy person is often regarded with respect by common people. They see him satisfying his needs and attaining his goals through his wealth. It is not a virtue in itself.





When a person has wealth and spends it satisfying his own needs and has the intention to help those who come to him, then the use of his wealth makes him noble, excellent and praiseworthy, and he his held in the hearts of people as being good. This being the case, then it is a virtue for him in the eyes of the people of this world.





When a person uses his wealth for pious affairs and spends it in charity seeking Allah and the Everlasting Life, then it is at all times a virtue in the eyes of everyone.





As for the person who chooses to withhold his wealth, regardless whether it is meager or abundant, misuses it and is anxious to amass more, then his wealth has become a cause for his imperfection, it has become worthless rather than a virtue. When this is the case his wealth does not take him to a level of safety, rather it is the opposite, it is a vice and he is thrown into the abyss of miserliness and meanness.





Wealth can be a praiseworthy virtue, however, it does not lie in the actual amount of wealth, rather it lies in its proper use. If a person who has amassed a lot of wealth but uses it improperly he is not in the true sense affluent or a wealthy person, and therefore cannot be called praiseworthy. In fact he is deemed by scholars as being impoverished, as he does not realize any of his goals because he does not have control over them. He is like a officer in charge of someone’s wealth but he himself has no wealth, it is as if he owned nothing.





Let us take a close look at the way in which Prophet Muhammad  dealt with wealth. When one reads the story of his life, it is apparent that he was given the treasures of the world as well as the keys to lands.





Before the Prophet’s advent, the spoils of war had been unlawful to other noble prophets and their followers, but to him and his followers Allah made the spoils lawful. He opened the Hijaz, Yemen, all of Arabia as well as the areas bordering Syria and Iraq. He was brought a fifth of the spoils of war, the poll-tax as well as the obligatory charity, and kings gave him gifts. However, he neither kept the wealth for himself nor did he keep single coin for himself, he spent it all in the way of Allah, he was generous, enriched people and strengthened Muslims through its use.





The Prophet  also said, "I do not feel happy if a gold dinar remains with me overnight, unless it is a dinar I have set aside to repay a debt."





When it came to such things as clothing, housing and welfare, the Prophet  was content with just what was necessary and went without. He wore whatever was at hand and dressed himself in either a cloak, a coarse garment, or a thick outer garment. When the Prophet  was sent robes of brocade, or with embroidery he would give them to whosoever was in his company or send them to others. That was because pride and adornment are not among the qualities of men of nobility and honor found in those close to Allah, rather, they are amongst the qualities of women.





The most praiseworthy of garments are those which are clean and are of medium quality. When one wears such clothes it does not detract from one's reputation nor does it lead to drawing attention to oneself which is by Islamic Law reproachable. The most common cause of ostentation is that of flaunting an excess of clothing or wealth.





The same is said of pride in a luxurious or a spacious home, or the acquisition of a lot of furnishings, servants or livestock. However, if a person has land, cultivates and harvests it and then restricts his consumption and gives away its produce that person has gained the virtue of his property, and should show his thanks for it. It is indeed praiseworthy to turn away from wealth, or be content with a little when none is left after having spent it in the correct manner. 


 





Praiseworthy qualities of the Prophet 





Some praiseworthy qualities and noble manners that are acquirable: the 


consensus of scholars is that the person who has them is virtuous and even 


someone who has just one of them is highly respected. Islamic Law praises them all, orders them and promises the reward of continuous happiness to those who have them. Some of these qualities have been described as being part of the qualities of prophethood, but are more commonly known as being "of good character". A good character is comprised of having a balanced attitude, and the qualities of the self which is that of moderation not extremism. 





The perfect example of being well balanced is exemplified by the Prophet  Allah praises him for this quality saying, "Surely, you (Prophet Muhammad) are of a great morality."(68:4).





Lady Ayesha, wife of the Prophet, Mother of Believers, may Allah be pleased with her, described him saying, "His character was that of the Koran. He was pleased by that which it finds pleasing and angered by that which it finds hateful."





The Prophet  informs us, "I was sent to perfect the code of finest ethics."





Anas observed and described him saying, "Of all people, the Messenger of Allah  had the best character." Ali, Abi Talib's son said likewise. 





The scholars of Islam concur that these noble qualities were within him from the instant of his creation. He neither acquired nor learned them, rather he received them through the generosity of His Lord as a special gift.





Similar qualities are found Jesus, Moses, John and Solomon and all the other noble prophets of Allah. When one reflects upon their life from the time of their childhood and continuing throughout their prophethood they are easily 


recognizable. These qualities were inherent within them and when they were 


created they were given both knowledge and wisdom.





Allah speaks of Prophet John saying, "'O John, hold fast to the Book' and We bestowed on him judgment while yet a child" (19:12). Scholars of Islam tell us that when Prophet John was a child Allah gave him knowledge of His Book. 





Allah says, 'who shall confirm the Word of Allah" (3:39).





Commentators say that Allah gave John knowledge of His Book while he was still a child.





Prophet Jesus spoke when He was still in the cradle saying, "I am the worshiper of Allah. Allah has given me the Book and made me a prophet" (19:30).





Allah says of Prophet Solomon, "We made Solomon to understand it, and to both (David and Solomon) We gave judgement and knowledge" (21:79). 





Solomon was given judgment when he was still a child. Reflect for a moment upon the well known stories of the woman who was about to be stoned, and the story of the disputed infant – Prophet David concurred with his judgement. At-Tabari said that he was twelve years of age when David became king.





Mujahid and scholars of Islam explained the words of Allah, "Before this We gave Abraham his virtue, for We knew him" (21:51). Allah guided him when he was young. 





It has been transmitted that when, as a child, Prophet Joseph was cast into the well by his brothers Allah revealed to him, "You shall tell them of what they did when they are not aware (it is you). (12:15).





The preceding are but a few examples, there are many others.





The Prophet, himself  tells us, "I was not tempted by any of the practices of the 'Time of Ignorance' except on two occasions and Allah protected me from both, and I was never tempted by them again."





All the prophets had complete mastery over their affairs and the blessings of 


Allah encompassed them and the light of faith shone within their hearts enabling them to achieve their goal. They were able to achieve their goal because Allah had chosen them to be His prophets and endowed them with noble qualities, none of which were attained through either experience or exercise. Allah says, "And when he was full grown, and reached the perfection of his strength, We gave him judgment and knowledge" (28:14).





There are people who have been created with some of these qualities, but 


not all of them. A person may be born with some of these qualities and by the 


Favor of Allah it is made easy for him to complete them. No doubt you have seen children gifted by Allah with excellent manners, cleverness, honesty, 


truthfulness or generosity, and then there are others who have the reverse.





It is understood that people can acquire and complete the qualities they lack. 


This achievement is acquired through self-discipline, hard work and by 


balancing elements needed to be balanced. There is a difference of opinion 


regarding the aforesaid. Each of us is eased to that for which he/she has been 


created. The early generations of Muslims differ whether or not the qualities of 


one's character are inherent or acquired. Al Hasan Al Basri said, "In a worshiper of Allah a good character is inherent and a natural disposition."





Praiseworthy qualities and noble attributes are numerous. However, it is our 


intention not to mention their basic principals but indicate to them. If Allah 


wills, we will verify and establish the fact that the Prophet  had all of these qualities.





Prophetic intellect is the root of each of Prophet Muhammad’s  honorable ethics








Knowledge in all its forms is rooted in intellect. It is the source and nucleus from which knowledge and faith springs. Intellect produces a sharp understanding, clear perception, precise observation, sound opinion, awareness of what is best for one's self, striving in self-denial, judgment, management, the attainment of virtues and avoidance of vices.





In previous sections we have drawn the reader's attention to indications of the Prophet's intellect and the tremendous depth of his knowledge, knowledge of  which no other human being had, has or will ever possess. Those who have taken the time to investigate his characteristics recognize and verify that the majesty of his rank is perfected. 





Reflect upon the life of Prophet Muhammad  the wisdom of his sayings, his knowledge of the contents of not only the Torah, but also the lost Gospel given to Prophet Jesus*, the revealed Books, the wisdom of the sages, the ability to distinguish truth from  falsehood, the history of bygone nations and their battles, his use of colloquialism, administration, establishing Islamic Law, and the example of his incomparable manners and praiseworthy habits. (Shaykh Darwish added: Prophetic intellect is the root of each of his honorable ethics. Darwish draws your attention to the overlooked fact that the New Testament, found in the Christian Bible is not the Gospel given to Prophet Jesus by Allah, rather, it is the teachings of Paul who was not a disciple of Jesus. Paul is responsible for corrupting the purity of the teachings of Jesus who taught that Allah is One, alone, the Creator of all things, and does not have a partner. Paul substituted the Oneness of Allah for the concept of three gods in one and called it the trinity.)





In each sector, scholars emulate the words and example of the Prophet  as a proof, such as in the interpretation of visions, medicine, the division of inheritance, lineage, and their like which, if Allah wills, will be made clear in the book illustrating his miracles. 





It is an established fact that our Prophet  could neither read nor write and it wasn't until Allah expanded his chest, clarified his affair, taught him and enabled him recite the Holy Koran that, he knew anything of these matters. These virtuous intellectual qualities were neither attained through tutored learning, instruction, or the reading of previous Holy Books.





When one reads, and explores the Prophet’s character by delving into the decisive proofs of his prophethood there is no room for doubt. We will make it concise, rather than embarking on long, detailed stories and individual cases as it would be impossible to cover them all.





The Prophet’s  intellect caused him to be steadfast in the matters Allah taught him, and he became knowledgeable of not only past, but present and future events, and he became engrossed in the wonderment of the power of Allah and the enormity of His angelic hosts.





Allah says, "Allah has sent down to you the Book and the Wisdom and He has taught you what you did not know. The Bounty of Allah to you is ever great" (4:113). 





When intellectuals attempt to assess the overflowing favors of Allah to the Prophet  they become bewildered. Tongues become speechless, unable to describe them, let alone encompass them. 





The clemency, patience and pardoning of the Prophet 





Amongst the multiple excellent manners of the Prophet  are clemency, forbearance, patience and pardoning when it was expected that he might punish and his patience during times of hardship. 





Clemency is the condition of dignity and constancy during provocation.


Forbearance means being able to restrain oneself and enduring pain and injury. 





Patience has a similar meaning. Pardoning means, abandonment of blame and charge.


 


Forgiving means withholding oneself against someone's violation.





All these qualities of manner are a gift from Allah to His Prophet . Allah says, "Accept the easing, order with a good habit jurisprudence, and avoid the ignorant" (7:199). When this verse was revealed to the Prophet  he asked the Archangel Gabriel to expanded upon its meaning. Gabriel replied, "Wait until I ask the One who knows." Upon his return he said, "O Muhammad, Allah orders you to renew yourself with those who sever themselves from you and to give to those who refuse to give to you, and forgive those who are unjust to you."





Allah also conveyed to the Prophet  the saying, "And bear patiently with whatever may fall upon you, indeed that is true constancy" (31:17). "Be patient, as the Messengers of might were patient, and do not hasten it for them. On the Day when they see what they have been promised, it will be as if they did not stay except an hour of a day. (This Koran is) a Conveyance! Shall any be destroyed except the nation of evildoers?" (46:35). And, "Let them pardon and forgive" (24:22). Also, "he who bears patiently and forgives – indeed that is true constancy" (42:43).





Even the most clement amongst mankind has been known to lapse at one time or another. However, our Prophet  was not subject to lapse, in fact it was the reverse, his forbearance in times of adversity, even when intense, became more distinct, and when those who opposed him tried their best to harm him in one way or another it only served to increase his forbearance.





Lady Ayesha, wife of the Prophet, Mother of Believers, may Allah be pleased with her, said, "Whenever the Messenger of Allah  was given an option between two matters he always chose the easier of the two as long as it was not sinful. If it was sinful then he was the furthest of people from it. For himself he never took revenge, but if the honor of Allah had been violated he would take revenge for His sake."





During the Battle of Uhud the Prophet's tooth was broken and he sustained an injury to his face. It was almost unbearable for the Companions to see him in such condition and they said, "If only you would supplicate for a curse against them!" But the reply of the Prophet  was, "I have not been sent to curse, rather I was sent as an inviter (to Allah) and as a mercy. O Allah guide my nation because they do not know." 





Pause and observe the perfection of his graciousness, the virtuous rank 


(the internal and external perfection), the excellence of the Prophet’s character, his generosity, absolute patience and forbearance in his saying. Our Prophet  did not remain silent regarding them, instead he


pardoned, showed compassion and mercy towards them, then interceded for 


them with a supplication. He said, 'guide' then apologized for their ignorance with the words, 'indeed, they do not know.'





On another occasion a man accused the Prophet  with unfairness and said, "Be fair, this is a division by which the Face of Allah is not desired!" It was indeed a provoking statement yet the Prophet  just drew the man’s attention in a polite manner by admonishing him and reminding him, by saying, "Who will be fair if I am not fair? Indeed, I would fail and be lost if I did not act fairly." One of the Companions was outraged by the man's accusation and was about to strike him, but the Prophet  intervened and stopped him.





Jabir, son Abdullah said, "We went to war with the Prophet  near Najd. The Prophet  stopped for a rest at mid-day in a certain place, and his Companions chose a shade tree for him, under which he might rest so he went under the tree, hung his sword upon it and slept. While he was sleeping a Bedouin came up to him, and drew his sword. He asked, "Who will protect you from me!" "Allah, the Mighty" replied the Prophet . Upon hearing this, the hand of the Bedouin started to tremble, and his sword fell from his hand. The Prophet  said, "Now, who will protect you from me?" Whereupon the Bedouin, Ghawrath, Al Harith's son replied, "Punish me in the best way" whereupon the Prophet  asked, "Do you bear witness that there is no god except Allah." The Bedouin replied, "No, but I will promise that I will not fight you and I will not be with any who fight against you." Thereupon the Prophet  let him go and Ghawrath returned to his companion saying, "I have come to you from the best of all humanity."





After the victory at Khaybar a Jewess poisoned the meat she had prepared for the Prophet . The meat spoke to him telling him that it had been poisoned and the woman confessed. Rather than punishing her he forgave her.





Another Jew proficient in the art of magic named of Labid Al Azam was


approached by a fellow Jew to concoct a spell of deadly proportion to kill the Prophet . However, the angels informed the Prophet  of his action and the cure was revealed to him. When he regained his strength, the Prophet  neither reprimanded nor punished Labid.





Abdullah, Ubayy's son was amongst the hypocrites of Medina yet despite the 


seriousness of either his and their actions, coupled to the detrimental things they concocted about the Prophet  he took no action against them. And even when an outraged Companion suggested one of their number should be put to death, he turned to him and said, "No, do not let it be said that Muhammad kills his companions."





Anas recalled an incident as he traveled with the Prophet . The Prophet  was wearing a thick cloak when a Bedouin rode up to him and tugged at his cloak so violently it left a mark on the side of his neck. The Bedouin demanded, "Muhammad, let me load my two camels with the property of Allah you have in your possession. You will not let me load up with either your property or your fathers!" The Prophet  remained silent for a while then said, "This is the property of Allah and I am His worshiper." He continued, "Shall I retaliate for your actions Bedouin?" The Bedouin replied, "No." Whereupon the Prophet  asked "Why not?" The Bedouin replied, "Because you do not repay a bad deed with a bad deed!" The Prophet  laughed and ordered a camel to be loaded with barley and another camel to be loaded with dates.





Lady Ayesha, said, "I never saw the Messenger of Allah  take revenge for an injustice inflicted upon him as long as it was not one of the orders of Allah which must be upheld. His hand never struck anyone unless it was during the course of a Holy War in the way of Allah, and he never hit a servant or a woman."





There was the time when a man was brought before the Prophet  and he was informed, "This man wanted to kill you!" The Prophet  replied, 'Do not fear! Even though you wanted to do that, you would not have been given the power over me."





Before the conversion of Zayd, Sana's son, who was a Jew, Zayd went to the 


Prophet  and demanded the repayment of a debt. Zayd tugged at the Prophet's robe and pulled it from his shoulder, then seized him and proceeded to behave in an uncouth manner saying, "Children of Abdul Muttalib you are delaying!" Omar got up and chased him away as he spoke harshly to him. The Prophet  smiled and said, "Omar, both he and I need something from you. Order me to repay well and order him to ask for his debt well." Then the Prophet  upon him, said, "I still owe him three." Dutifully, Omar ordered that Zayd be repaid and added to it twenty more because of frightening him. Zayd converted to Islam saying, "Amongst the signs of his prophethood were two signs I had yet to see in him, they were forgiveness when he encountered quick-temperedness, and that when faced with extreme ignorance it only increased him in clemency. I tested him in both and found those qualities in him just as he is described in the Torah." 





There are numerous Prophetic sayings portraying his forbearance, and 


these are but a sampling. If you wish to learn more about these noble virtues you will find them in authentic references of the prophetic sayings together with multiple chains of transmitters. All the hadith narrate how the Prophet  patiently handled the harshness, hardships and injury meted out to him by the Koraysh during the era known as the "Time of Ignorance" and thereafter Allah gave the Prophet  power over the Koraysh by causing him to be victorious.





Even though the Koraysh persisted in their harshness they realized they were subject to being overcome and their hierarchy slain. However, the Prophet  continuously pardoned and overlooked their actions and asked them, "What do you say I am going to do with you now?" Their reply was, "Good, a generous brother and a generous nephew." Whereupon the Prophet  replied with Prophet Joseph's saying to his erring brothers, "'Let no reproach be on you this day.'" (12.92) Go you are free."





Anas tells us, "At the Dawn Prayer eight men from Tanim came intent on killing the Messenger of Allah . They were seized but the Messenger of Allah  set them free. Allah sent down the verse "It was He who restrained their hands from you…" (48:24).





Abu Sufyan and his companions were responsible for the martyrdom of Hamza, the Prophet's uncle and many of his Companions. Despite all this, the Prophet  forgave him and treated him gently saying, "Isn't it about time you knew that there is no god except Allah?" Abu Sufyan replied, "May my father and mother be your ransom! How forbearing and generous you are in maintaining the ties of kinship!" 





It is a fact that the Prophet  was the slowest of all people to anger and the easiest to please.








The Generosity and Openhandedness of the Prophet 





Generosity, benevolence, nobility and elite bountifulness each have a deeper


meaning than at first glance and may be divided into many branches. For 


example, it has been said that benevolence is to gladly spend upon important and useful matters, it is also referred to as being courage and the opposite of baseness. Nobility is to cheerfully forgo what is owed by others and is the opposite of bad disposition. Bountifulness is to spend freely and avoid acquiring that which is not worthy of praise. It is the opposite of miserliness. Each of these noble qualities was apparent in the Prophet  and there has never been, nor will be, anyone of equal characteristics. No one who ever met him described him as being otherwise.





Jabir Abdullah's son tells us that when the Messenger of Allah  was asked for anything he never refused.





When it came to giving gifts Abbas' son tells us that the Prophet  was the most generous, and he was even more generous during Ramadan. When Gabriel came to him, he was more generous than even the wind which is sent.





Anas related the story about a man who went to the Prophet  and asked him to give him something. The Prophet  gave him the flocks of sheep grazing between two mountains. Upon his return to his tribe he declared, "Become a Muslim! Muhammad  gives the gift of a man who does not fear poverty!"





It is known that he gave a hundred camels to many people. To Safwan he first gave a hundred then two hundred more. This generous characteristic was well known even before he was entrusted to deliver the Message. Waraka, Nawfal's son told him, "You bear all and assist the incapacitated."





Upon the defeat of the tribe of Hawazin, rather than keeping the six thousand women and children captives he returned them all to their tribe.





Abbas was given so much gold by the Prophet  he could not carry it. He never turned down the request of anyone until there was none left to give away.





Another time a man came to him and asked to give him something. The 


Prophet  had nothing to give but rather than let the man return empty handed he said, "I do not have anything, but buy something on my account and I will pay for it when I get some money." Omar was present and said, "Allah has not commanded you to do what you are unable to do." The Prophet  was not predisposed to the remark, whereupon a man from the Ansar said, "O Messenger of Allah  spend! Do not fear a decrease from the Owner of the Throne!" Upon hearing this, the Prophet  smiled and his pleasure could be seen on his face. Then he said, "This is what I am commanded."





Anas tells us the Messenger of Allah  never kept any wealth for the following day.





There many reports similar to these depicting the Prophet’s generosity and his bountifulness.








The Prophet's Courage and Bravery





Courage and bravery are two more virtues apparent in the Prophet . Courage is a virtue, a component of which is doing the right thing without fearing the consequences being controlled by one's intellect and wisdom. Bravery is a praiseworthy virtue and overcomes the fear of harm to one's self. An example is when one engages in combat despite the odds being against oneself.





Al-Bara was asked, "Did any of you desert the Messenger of Allah  at the encounter of Hunain?" Al-Bara replied, "But the Messenger of Allah  did not flee. I saw him on his white mule, and Abu Sufyan was holding its reins and the Prophet  was saying, 'I am the Prophet and it is not a lie, I am the son of Abul Muttalib!'"





Al-Abbas, relating to Hunain, was heard to say, "When the Muslims and the unbelievers met, the Muslims turned in retreat. I tried to hold his (the Prophet’s) mule back, not wanting it to rush forward, whilst Abu Sufyan walked briskly by his saddle, as the Prophet  called out, 'O Muslims!'" (Shaykh Darwish added: There were many occasions when the Prophet  encountered perilous situations, however, he never faltered, he remained steadfast despite the circumstances, even when the most courageous and heroic of his Companions retreated. Once decided to advance, he was never seen to either retreat or waver, there has never in the history of mankind been a person so brave.)





Omar's son said, "I have never seen any one more brave, nor any one who rushed to protect, nor more generous, or easier to please, or better than the Messenger of Allah ."





Ali said, "We were concerned for the Messenger of Allah  when there were fierce, dangerous encounters, and fear was intense. However, there was no one closer to the enemy than he. I was near him and saw him on the Day of Badr, and he was at the forefront against the enemy. He was the bravest of all on that day." 





Anas said, "The Prophet  was the most excellent, most generous and bravest of all people."





One night something caused the people of Medina to become alarmed so they went out in search of the disturbance. However, the Messenger of Allah  had already gone in search before them, riding on Abu Talha's unsaddled horse to find the cause of the disturbance, with his sword strapped around his neck and met them as he was returning. He told them, "Do not be alarmed."





Ubayy, Khalaf's son had been taken captive at the Battle of Badr and then 


ransomed and was bent on taking his revenge against the Prophet . In his hatred Ubayy threatened the Prophet  saying, "I have a horse and each day I feed it several measures of corn. I will kill you, if I am riding him!" The Prophet  replied, "If Allah wills, I will kill you." 





Sometime after, during the Battle of Uhud the occasion presented itself and Ubayy cried out, "Where is Muhammad? May I not survive if he survives!" When Ubayy spotted the Prophet  he galloped toward him and some Muslims tried to prevent him from reaching the Prophet  but the Prophet  said, "Leave him" and took hold of Al Harith's spear and shook it in such a manner that those around him dispersed in the same way as flies fly off the back of a camel when it shakes itself. Then the Prophet  merely scratched Ubayy's neck with the point of the spear and Ubayy lost his balance and fell from his horse. The Prophet  took no further action and Ubayy remounted and returned to his camp crying out, "Muhammad has killed me!" Those who attended him back at the camp replied, "There is nothing wrong with you!" He replied, "Anyone would be killed by what I have received! Didn't he say, 'I will kill you?' By Allah, even if he had spat at me, his spittle would have killed me." Ubayy died shortly after on his return to Mecca at a place called Sarif. 








The Modesty of the Prophet 





The modesty of the Prophet  is unparalleled and is yet another of his excellent virtues. Modesty is that which causes a person to turn his face away from a matter when something dislikeable occurs, or to leave something alone when it is best left undone. Lowering of one's gaze is to restrain one's eyes from something one finds disagreeable or has the element of temptation.





Of all people, the Prophet  was the most modest and would always restrain his eyes from looking at the privacy of others. Allah says, 'for that is hurtful to the Prophet and he would be shy before you.' (Al-Azhab 33.53)





Commenting upon the shyness of the Prophet  Abu Sayeid Al Khudri said, "The Messenger of Allah  was more modest than a cloistered virgin. When he disliked something, it was easily discernable upon him face." 





The Prophet  was extremely sensitive, his modesty and generosity prevented him from saying or thinking of anything that a person would dislike to hear. 





Lady Ayesha, Mother of Believers, may Allah be pleased with her said, "When the Prophet  heard something he disliked about someone, he would not say, 'What do you think about so-and-so doing or saying this?' Rather he would say, 'What do you think about a people who do such a thing or say this?' so he could forbid it without mentioning the name of the person who had done it."





Anas tells us of the occasion when a man went to the Prophet  with traces of saffron on him. However, the Prophet  did not say anything to him because it was not his habit to confront anyone with something he disliked. When the man left, the Prophet  asked one of his Companions to either ask him to wash if off or to remove it.





Lady Ayesha also tells us that the Prophet  was not vulgar neither did he use obscene language. In the market place he neither shouted nor repaid evil with evil, and that his disposition was to forgive and overlook. 





Abdullah, the son of Salaam and Abdullah, Amr the son of Abbas both of whom were both knowledgeable of the Torah commented that the Torah mentions these qualities would be found in the awaited Prophet .








The Goodness of the Prophet's Companionship





One finds multiple reports of the good companionship of the Prophet  his excellent manners and cheerfulness to all peoples. Ali described him as being the most generous and truthful of people as well as being the most lenient.





Allah says, "It was by that Mercy of Allah that you dealt so leniently with them. Had you been harsh and hard-hearted, they would have surely deserted you." (3:159) and, "Good and evil deeds are not equal. Repel with that which is most just and see, the one whom there is enmity between you will be as if he were a loyal guide" (41:34).





The Prophet  never refused and invitation and accepted a gift even it if was as little as a sheep's foot, and he would in return reward its giver by supplicating for him.





Anas served the Messenger of Allah  for ten years and during that time he never said "Huh" to him nor did he ask, "Why did you do it?" or, "Why didn't you do it?"





Jabir Abdullah's son said of the Prophet  "Ever since I became a Muslim, the Messenger of Allah  never distanced himself from me and whenever he saw me he would smile."





The Prophet  would mix and joke with his Companions and play with their children. He allowed them to enter and sit in his room and accepted the invitation of a free person, those in servitude and the very poor. He would visit the sick even those on the outskirts of the City and accept the excuse of anyone who offered an excuse.





Anas said, "Whenever someone spoke in the ear of the Prophet  he would never move his head away until the person moved his, and when anyone shook his hand, he was never the first to let go. When he met someone he was always the first to greet them, likewise he shook the hands of his Companions first. Whenever someone visited him the visitor was treated with honor. Many were the times he would spread out his robe or offer the cushion he was sitting on to someone, and, if the person declined, he would insist upon his visitor acceptance of the invitation. It was his nature to give preference to the needs of others to that of his own. To his Companions he gave endearing names, and honored them by calling them by the best of their names. 





Abdullah, the son of Harith said, "I have never seen a more smiling person than the Messenger of Allah ."





Anas tells us that the water-bearers of Medina, seeking blessings, would bring their containers of water to the Messenger of Allah  in the morning and he would dip his hand in them even when the weather was cold.