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SELECTIONS FROM THE


REVITALISATION OF THE SCIENCES OF RELIGION


Al-Ghazali’s Ihya’ Ulum al-Din











The Ethics of Living as Exemplified in the


Virtues of the Prophet


Praise and peace be upon him





I had resolved to end the “Habits” of this book with a comprehensive book dealing with the manners of living, in order that their deduction from the entirety of this book should not be difficult for the student. Then I realized, however, that each book of the “Habits” had already dealt with a particular class of manners, and since I find the task of repetition painful and tedious; people being disposed to a dislike of the repetition of customs; I have decided to restrict myself in this book to the mention of the manner and character of the Prophet, may Allah praise and venerate him, as related by tradition. In this, I will weave together the reports, section by section, without their isnads (chain of authority relating to a particular report), in order to bring together in this book, in addition to the mention of the manners of Prophet Muhammad, praise and peace be upon him, the restoration and strengthening of the faith through the testimony of Prophet Muhammad’s noble character; a fact to, which the single traditions testify without a doubt, namely, that he was the most noble of the creations of Allah creations, and the most noble in rank and power. Hence, how much more so is this true when the traditions are all combined.





“Call on Me and I will answer you”


	By the Koran





The Messenger of Allah, praise and peace be upon him, was very humble and supplicatory of Allah, continuously asking Him to adorn him with fine qualities of breeding, and noble qualities of character. While praying he used to say: “O Allah, embellish my external and internal natures,” and “O Allah, cause me to shun the disapproved qualities of character.” At this Allah, the Almighty answered his prayer – faithful to His statement: “Call on Me and I will answer you…” (Ch. 40 verse 60) – by sending down the Koran and disciplining him through its teaching, so that Muhammad’s nature was the Koran.





S’ad ibn Hisham said: “I visited Ayesha and her father may Allah be pleased with them, and asked her concerning the character of the Messenger of Allah, praise and peace be upon him. She said: “Do you not read the Koran?”  I said: “Yes.” Then she said: ‘The moral nature of the Messenger of Allah, praise and peace be upon him. was the Koran’.”





Only the Koran disciplined him by the examples of its word; e.g. “Accept the easing, order with fine jurisprudence, and avoid the ignorant.” (Ch. 7 verse 199)





“Allah orders justice, and good deeds, and giving to one's kindred. He forbids indecency, dishonor and insolence. …”  (Ch.16 verse 90)





“…and bear patiently with whatever may fall upon you, indeed that is true constancy.” (Ch. 31 verse 17)





	


“Surely, he who bears patiently and forgives indeed that is true constancy.” (Ch. 42 verse 43)





“…Let them pardon and forgive. Do you not yearn that Allah forgives you?”  (Ch. 24 verse 22)





“…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!” (Ch. 41 verse 34)





“…for those who curb their anger and those who forgive people. And Allah loves the charitable.” (Ch. 3 verse 134)





“…Believers, abstain from most suspicion, some suspicion is a sin. Neither spy nor backbite one another …”  (Ch. 49 verse 12)





	When the Prophet’s two front teeth were broken and he was wounded in the Battle of Uhud, so that the blood flowed over his face, he wiped the blood saying: “How do a people who dye the face of their Prophet, praise and peace be upon him, with blood succeed, while he calls them to their Lord!”  At this Allah sent down the verse: “No part of the matter is yours…”  (Ch. 3 verse 128) as a directive in regard to that – there being innumerable examples of these directives in the Koran.





The Prophet, praise and peace be upon him, was the first intended for the function of disciplining and refining. Then the light spread from him over the whole of creation, for he was disciplined by means of the Koran and he in turn disciplined creation. For this reason he said: “I was sent to complete the code of eithics.” After, which mankind became desirous of the fine qualities of character as we mentioned in the book Riyadat al-Nafs wa Tahdhib al-Akhlaq (The training of the soul and the refinement of character), a process, which we will not mention here.





When Allah, the Almighty perfected his character, He praised him and said: “Surely, you (Prophet Muhammad) are of a great morality.” (Ch. 68 verse 4) Then Allah, the Almighty – how great is His state and how perfect is His bestowing of favor – viewing Muhammad’s complete kindness and his great excellence – how municifently He bestowed – praised him. Furthermore, He who had embellished him with the noble character added that praise and said: “Surely, you (Prophet Muhammad) are of a great morality.” (Ch. 68 verse 4). Thereafter the Messenger of Allah, praise and peace be upon him, explained to mankind that Allah loves the fine qualities of character and detests the bad qualities of character.





Ali said: “How strange that a Muslim, when a fellow Muslim comes to him in need, does not regard himself obliged to bestow favor. For even if he did not hope for reward and did not fear punishment, it still would have been necessary for him to hasten to act generously, since good actions point the path to salvation.” Then a man said to Ali: “Did you hear this from the Messenger of Allah?”  And Ali said: “Yes, and that, which is better than this. When the prisoners of Tayyi were brought, there arose a girl from amongst them who said: “O Muhammad, praise and peace be upon him, would that you free me and prevent the Arab tribes from rejoicing at my bad fortune; for I am a daughter of the chief of my people, who defended the family, freed the captive, sated the hungry, fed, extended greetings, and never refused anyone who sought him in need. I am a daughter of Hatim al-Ta’i.” Then the Prophet, praise and peace be upon him, said: “O girl, this is truly the description of the Muslims. If your father were a Muslim, we would say: ‘Allah have mercy on him.’  Free her!  For her father loved the noble qualities of character and indeed Allah loves these qualities.” Then Abu Burda ibn Niyar arose and said: “O Messenger of Allah, praise and peace be upon him, does Allah love the noble qualities of character?”  And the Prophet, praise and peace be upon him, replied: “By Him in whose hands in my life, no one shall enter Paradise except he who is of good character.” And on the authority of Mu’adh ibn Jabal it is related that the Prophet, praise and peace be upon him, said: “Indeed Allah encompasses Islam with noble qualities of character and with fine deeds.”





Now amongst these qualities are: having pleasant social relations, doing noble actions, being submissive, bestowing favor, feeding others, extending greetings, visiting the sick Muslim whether he be pious or profligate, escorting the bier of a Muslim, protecting your neighbor whether he be Muslim or a disbeliever, honoring the aged Muslim, answering the invitation to food, the inviting of others, bestowing pardon, making peace between people, liberality, nobility of character, forbearance, being the first to extend greeting, repressing anger, pardoning people, shunning what Islam forbids, namely, frivolous sports, vanity, song, all musical instruments, revenge, guile, slander, falsehood, avarice, niggardliness, rudeness, artifice, deception, calumny, wronging friendship, forsaking blood kindred, bad moral character, haughtiness, boasting, self-conceit, arrogance, pride, immoderation, foulness of language, rancor, envy, levity, injustice, oppression and tyranny.





Anas ibn Malik said: “Muhammad, praise and peace be upon him, did not call out ‘a fine counsel’ without having induced and ordered us to follow it, nor did he call out ‘fraud’ or say ‘vice’ or ‘disgraceful’ but that he cautioned and prohibited us in regard to it.” And this verse of the Koran will suffice for all of these maxims: “Allah orders justice, and good deeds, and giving to one's kindred. …” (Ch.16 verse 90)





	Mu’adh ibn Jabal said: “The Messenger of Allah, praise and peace be upon him, commanded me saying: ‘O Mu’adh, I command you to fear Allah, to report truthfully, to fulfill the oath, to act loyally, to avoid perfidious actions, to care for the neighbor, to have mercy on the orphan, to be soft spoken, to be liberal of extending greeting, to perform fine acts, to limit expectation, to cleave to the faith, to study the Koran, to love the other life, to be anxious in regard to the Reckoning, to act humbly; I forbid you to abuse the learned, to accuse an honest man of lying, to obey the sinner, to disobey a just man, to put a land in disorder; and I command you to fear Allah at every stone, tree or village, and that you show repentance for every sin, secret or public’.”





Thus the Prophet, praise and peace be upon him, disciplined the wroshipers of Allah and urged them to be well mannered and to possess the noble qualities of character. 





A Summary Account of his Fine Qualities of Character, which Certain of the Learned Have Gathered and Collected from the Reports





The Messenger of Allah, praise and peace be upon him, was the most forbearing, honest, just and chaste of men. His hand never touched the hand of a woman over whom he did not have the right of control, with whom he did not have the right to sexual relations, or who was unlawful for him to marry. He was the most generous of men. Neither a dinar nor a dirham was left him in the evening. If something remained, and there was not anyone to whom he could give this excess – night having fallen unexpectedly – he did not retire to his lodging until he was able to give this excess to whoever was in need of it. 





The Messenger of Allah, praise and peace be upon him, did not take of those things, which Allah gave him, except his yearly provisions. He gave the remaining excess of his small quantity of dates and barley to charity. He was never asked for anything but he gave it (to he who asked), moreover, he returned to his yearly provisions (which he stored for his family) and (taking of them) preferred him (the seeker) over himself and his family. Thus he was often in need before the end of the year, if nothing was presented to him. He mended his sandals and clothing, performed household duties, and ate meat with his women folk. 


	


The Prophet, praise and peace be upon him, was the most modest of men and did not stare into anyone’s face. He answered the invitation of the slave and the freeborn. He accepted presents, even if they consisted only of a draught of milk, or a leg of rabbit; he ate them and requited equally for them. However, he did not eat of that, which was offered to him as legal alms. He did not consider himself too great to answer the (ordinary) people and the poor. He became angry for Allah and not for his own sake. He exacted the truth even though it brought harm to him and his Companions. 





The Prophet, praise and peace be upon him, while fighting certain polytheists, was offered the help of other polytheists. However he replied: “I do not seek assistance in conquest from a polytheist.” Even though he was with few men and in need of anyone who could increase his numbers.





One of the most virtuous and best of his Companions was found murdered amongst the Jews, but the Prophet, praise and peace be upon him, did not hasten against them nor did he exceed the course of justice. Rather he accepted no more than the blood price of a hundred female camels although his Companions needed a single male camel with which they would be strengthened. 





Because of hunger he at times tightened a stone around his stomach. He often ate what was at hand, did not reject what was available, and did not refrain from lawful food. If there was available a date without bread, he ate it, if there was roast meat, he ate it, if there was wheat or barley bred, he ate it, if there was sweets or honey, he ate it, if there was milk without bread he was content with it, if there was a melon or fresh dates, he ate it. 





He did not eat reclining nor from a footed tray. He used his sole as a napkin. Until the time of his death, he did not dislike to eat wheat bread three days in succession as a sign that one (should) choose neither poverty nor avarice. 





He attended feasts, visited the sick, attended funerals, and walked alone without a guard amongst his enemies.





He was the humblest of men, the most silent without being insolent, and the most eloquent without being lengthy. He had the most joyful countenance, none of the affairs of the world awing him.





The Prophet, praise and peace be upon him, wore what was at hand, at times a cloak covering the whole body, at times a striped cloth garment of Yemen, at times a gown of wool. He wore any permissible garment, which was available. His signet was of silver, which he sometimes wore on the little finger of his right hand, and sometimes on the left hand.





He mounted his servant and others behind him on the same beast. He rode whatever was possible for him. At different times he rode a horse, a male camel, a gray she mule, an ass, at times he walked foot, barefoot without a cloak, turban or cap.





He visited the sick in the farthest section of the city. He loved perfumes and disliked foul odors. He sat and ate with the poor. He showed regard to the people of virtue for their character and was intimate with the people of rank because of their piety. He did good for his kindred without preferring them to the one who was more virtuous than they. He did not tyrannize anyone and accepted the excuse of him who begged his pardon.





He jested but only spoke the truth. He laughed without bursting out into laughter. He witnessed the permitted games and did not disapprove of them. He raced sportingly with his family. Voices were raised against him, but he was patient. 





His milch camels and sheep nourished him and his family with their milk. He did not eat better food nor wear better clothes than his male and female slave. A moment did not pass without his doing an action for Allah or (doing) that, which was indispensable for the soundness of his soul. He went to the garden of his Companions. He did not despise a poor man for his poverty and misfortune, nor did he fear a king because of his power, rather he urged them equally to Allah.





Allah combined in him virtuous conduct and perfect rule of people, though he was untaught, unable to read or write, grew up poor amongst the shepherds in the land of ignorance and desert, and was an orphan without father and mother. Allah taught him all the fine qualities of character, the praiseworthy paths, the reports of the first and the last affairs, and those matters through, which there is (obtained) salvation and reward in the future life and happiness and reward in the world. Allah taught him to cleave to that, which is obligatory and to forsake the useless.





May Allah direct us to obey Muhammad, praise and peace be upon him, in his commands and to imitate him in his actions. Amen, O Lord of the Worlds. 





Another Summary of his Manner and Character





Of that, which Abu l-Bakhtari related, they said that the Messenger of Allah, praise and peace be upon him, did not insult a Muslim, but that he atone for this and bestowed mercy. Moreover, he never cursed either a woman or a slave. While he was waging war it was said to him: “Would that you curse them (the enemy) O Messenger of Allah, praise and peace be upon him!”  To, which he responded: “I was sent to forgive not as a curser.” Whenever he was asked to wish evil against anyone whether he was a Muslim, a disbeliever, a man of the common people, or a man of worth, he turned from wishing him evil to blessing him. 





The Messenger of Allah, praise and peace be upon him, never struck anyone except for the sake of Allah, nor did he ever revenge himself for what was done to him except when the sanctity of Allah was violated. He never chose between two matters but he chose the easier, not however, when there was a sin in this choice, or that, which would result in the forsaking of kindred – Prophet Muhammad, praise and peace be upon him, being furthest removed from that.





No person, whether he was free born, male or female, came to the Prophet, praise and peace be upon him, but that he supported him in his need. Anas ibn Malik said: “By Him Who sent him with the Truth, Prophet Muhammad, praise and peace be upon him, never said to me in regard to anything what he disapproved; ‘Why did you do it?’  Moreover, his wives did not rebuke me but that he said: ‘Let it be,’ it was written in a book and fated.”





They said that the Messenger of Allah, praise and peace be upon him, did not regard a bed as something amiss; for if they spread out a bed for him, he reclined upon it; if not; he reclined on the earth.





Allah had already described him in the Torah before He sent him, in the first generation, saying: “Muhammad is the Messenger of Allah, he is My chosen worshiper. He is neither harsh, coarse nor clamorous in the market places. He does not reward evil with evil, but he forgives and examines the affair. He was born in Makkah, and his emigration was to Madinah. His kingdom is in Syria. He and those with him clothe themselves with a waistband wrapper. Allah called him for the Koran and firm. He washes his extremities.” He is also thus described in the Gospel of Jesus (which has been lost).





It was his nature to be the first to extend greetings to whoever he met. He was patient with anyone who asked him for help, to the point that he was the one dismissed. While hand shaking, the Prophet, praise and peace be upon him, was never the first one to release his hand. When he met one of his Companions he was the first to commence handshaking; he then took his hand and clasped it, strengthening his grasp over his hand. 





The Prophet, praise and peace be upon him, did not rise or site without mentioning Allah. No one sat in his company while he was praying but that he shortened his prayer and came forth to him and said: “Have you a need?”  After satisfying his need, the Prophet, praise and peace be upon him, returned to his prayer.





The Messenger of Allah, praise and peace be upon him, sat most of the time with his feet together, grasping them like a cloth, which is used as a support. His sitting place could not be distinguished from that of his Companions because he sat in the last row of those assembled. He never was seen stretching his legs before his Companions, lest he put anyone in a strait position the exception was when there was ample space in, which there was no narrowness. Most of the time the Prophet, praise and peace be upon him, sat facing in the direction of Makkah.





He used to show regard to his visitor to the point of often spreading his garment and seating upon it him who was neither a relative nor a foster brother. He preferred his guest (over himself) by (offering) the cushion on, which he reclined; and if he refused, the Prophet, praise and peace be upon him, urged him until he did accept it. 





No one chose the Prophet, praise and peace be upon him, as a friend, but that the Prophet, praise and peace be upon him, regarded him as the most noble of men. He shared his attention with all his guests. Moreover he sat, listened, conversed, acted gracefully, directed himself to his guest, his company being, in spite of all that, modest, humble and sincere. Allah said: “It was by that Mercy of Allah that you (Prophet Muhammad) dealt so leniently with them. Had you been harsh and hardhearted, they would have surely deserted you. …” (Koran 3 verse 159)





He called his Companions by their familiar name (kunya) so as to honor and conciliate them. To those who did not have a familiar name he gave them one and  called him by it (i.e. Abu Hurayra – father of the kitten). The Prophet, praise and peace be upon him, also gave familiar names to women who did not have children. He gave familiar names young boys so softening  their hearts.





Of all men he was the least angry and the readiest to be pleased. He was the most merciful, beneficial, and useful of men towards his fellow men.





No noise was raised in his company. When he arose he said: “Allah be praised, O Allah, I testify praising You that there is no god except You; I ask pardon and repent to You.” Then he said: “Gabriel – may Allah bless him – taught me this.”








The Account of his Speech and Laughter





Of all men the Prophet, praise and peace be upon him, had the most eloquent diction and the most pleasant speech. He said: “I am the most eloquent of the Arabs.” He also said that the people of Paradise speak the dialect of Muhammad. His speech was exiguous and compliant. When he spoke he was not pointless. His speech was like a string of (matched) gems. Ayesha, may Allah be pleased with her, said: “He did not construct his speech the way you do; he spoke little, and you speak a great deal.” They said that of all men the Prophet’s speech expressed all that he wanted to say. He used to speak comprehensively and concisely, neither exceeding nor falling short (from his purpose). His sentences followed each other and were cohesive, so that his listener heard and understood him. 





He had a powerful and most melodious voice. He was long silent, and did not speak without necessity. He did not say that, which was forbidden to say. He only spoke the truth whether he was pleased or prone to anger. He avoided whoever spoke without eloquence. Moreover he used to express himself metonymically whenever he had to say anything, which he loathed expressing.





When he was silent, his Companions spoke. One did not argue in his presence. He warned by exhortation and by advice. The Prophet, praise and peace be upon him, said: “Do not refute the Koran by comparing one part by another, for the Koran was sent down in various ways.”





He was the most smiling and laughing of men in the presence of his Companions, admiring what they said, and mingling with them. He often laughed so that his molar teeth showed. The laughter of his Companions in his presence, in imitation of him and as a sign of their regard for him, was a smile.





They said: “One day an Arab Bedouin came to the Prophet, praise and peace be upon him, while his Companions were unaware as to his contemplation; and (the Bedouin) desired to ask the Prophet, praise and peace be upon him, something. At this his Companions said: “No, do not ask him, O Bedouin, for we do not know his contemplation.” The Bedouin answered: “Let me!  I swear by Him Who sent Muhammad, praise and peace be upon him, as a Prophet that I shall not leave until he smiles.” Then he said: “O Messenger of Allah, praise and peace be upon him, it has reached us that the anointed, meaning the anti-Christ, has brought the people who were dying of hunger a bowl of soup. Do you think, you who are dearer to me than my father and mother, that I should refrain from his soup, because of chastity and purity so that I die from emaciation, or do you think that I should take his soup so that when I am satiated I will believe in Allah and deny the anti-Christ.” At this the Messenger of Allah laughed until his molar teeth showed, and said: “No, but Allah will reward you with that with which he rewards the Believers.”





They said he was the most smiling and agreeable of men except when a Revelation (of the Koran) was revealed to him, when he mentioned the hour of Resurrection, and when he preached a sermon. When he rejoiced and was pleased, he was the most pleased of men. If he preached, he preached vigorously; if he were angered, being angered only for the sake of Allah, nothing could withstand his anger. Thus he was in all his affairs. 





When he undertook an affair, he entrusted the matter to Allah, renounced his strength and power, and asked for guidance, saying: “O Allah, show me to the truth, and I will follow it. Show me what is denied, and cause me to shun it. Protect me, lest the truth becomes dubious to me and I follow my inclination without guidance from You. Cause my inclination to act in obedience to You, and may You be pleased with my soundness. Guide me correctly in regard to whatever I am, with Your permission, in doubt as to the truth. Indeed You guide whoever You please to the right path.”








The Account of his Character and Manner in regard to Food





The Messenger of Allah, praise and peace be upon him, ate whatever was available. His most beloved food was that, which was ‘ala dafafin, which is defined as the multiplicity of hands upon the food (i.e. partaking food with other people). When the table was set he said: “In the Name of Allah, render the food favorable and praiseworthy and cause it to have the favor of Paradise.” 





While he sat eating, he frequently joined his knees and feet just as he who prays, except that one knee was over the other knee and one foot over the other foot, and said: “I am only a servant; I eat and sit as he does.” 





He did not eat very hot food, in regard to, which he said: “It is without blessing; indeed Allah did not feed us fire, therefore cool it.” He ate whatever was within his reach, eating with his three fingers. Sometimes he used a fourth finger but he did not eat with two fingers for he said: “That is the way satan eats.” 





Uthman ibn Affan brought the Prophet, praise and peace be upon him, a sweetmeat (made of starch, water and honey), and the Prophet, praise and peace be upon him, said: “What is this, O Abd Allah?”  Uthman answered: “You who are dearer to me than my father and mother, we put butter and honey in the stone cooking pot, put it over the fire, and boil it. Then we take the purest part of the wheat when it is milled, and roast it over the butter and honey in the pot. It is then mixed until it is thoroughly cooked and the result is what you see.” At this the Prophet said: “This food is good.” 





He ate bread made of unsieved barley and cucumbers with dates and with salt. His favorite fresh fruit were the melon and grapes. He ate the melon with bread and sugar; he often ate it with dates, using his two hands. One day, while he was eating the dates in his right hand and storing the date stones in his left hand, an ewe passed. The Prophet, praise and peace be upon him, showed her the date stones, and the ewe began eating out of his left hand while he ate with his right hand. When he finished eating, the ewe left.





He frequently ate grapes by putting the brunch in his mouth and drawing forth its stalk bare; (in doing this) the foam on his beard appeared as shining beads. His most frequent food consisted of water and dates. He mixed milk and dates and called them “the two best.”





His favorite food was meat, of, which he said: “It is beyond fame; it is the lord of food in this world and in the next; and if I were to ask Allah to feed it to me everyday, He would do so.” He used to eat soup with meat and marrow. In regard to marrows, which he loved, he said: “It is the tree of my brother Yunus.”	





Ayesha, may Allah be pleased with her, relates that the Prophet, praise and peace be upon him, used to say: “O Ayesha, may Allah be pleased with her, , when you cook a pottage put in plenty of gourds, for indeed it strengthens the heart of the grieved.” He used to eat meat of hunted birds. However, he did not follow a hunt. Rather he preferred that it be hunted and brought to him; then he ate of it.





When he ate meat, he did not lean over it. Instead he lifted the meat to his mouth and then bit into it with his front teeth. He ate bread and butter, and like the forearm and shoulder of sheep. Of pottage, he loved gourds; of seasoning he loved vinegar; of dates he loved those of Madinah (al-Ajwa), which he named “The blessed.” Moreover he said: “It (the dates of Madinah) is of Paradise and a remedy for poison and magic.” Of vegetables, he like the endive, mountain balm, and garden purslane, which is called al-rijla. He disliked the kidneys because of their proximity to the urine. He did not eat seven parts of the sheep, namely the male organ, ovaries, knees, gall bladder, goiter, vulva, and the blood, since he disliked them. He did not eat garlic, onions or leek.





He used to wipe clean his fingers saying: “The last portion of food is very much blessed.” Moreover he licked his fingers until they became red. He did not wipe his hand with a towel until he had licked his fingers one by one, saying that he did not know in, which morsel of food was the blessing. When he finished he said: “Praise be to Allah!  Allah, You are worthy to be praised. You have fed, sated, given drink, and quenched thirst; praise belongs to You, Who cannot be denied, who is eternally present, and who is indispensable.” When he ate bread and especially meat, he washed his hands vigorously and wiped his face with the excess water. 





He used to drink in three portions, invoking Allah three times. When he finished he praised Allah three times. He sucked the water and did not gulp it.





The Prophet, praise and peace be upon him, gave the excess of his food to the one on his right side. If there was someone on his left, who was more illustrious as to rank, he said to the one on his right: “It is the custom that it be given to you, but if you wish I will prefer them?”





He sometimes drank with one breath until he finished. He did not drink from the vessel without separating it from his mouth, rather he avoided doing it. 





There was brought to him a jar in, which there was honey and milk, and he refused to drink it saying: There are two draughts in one, and two foods in one jar.” The he said: “I do not forbid it, but I dislike boasting in respect of the excesses of the world and calculating regarding them for tomorrow, rather I love humility. For indeed, whoever is humble before Allah, Allah will extol him.”





In his house he was more modest than his servants. He did not ask them for food, nor did he importune them with requests for food. If they fed him, he ate. He ate whatever the fed him, and drank whatever they gave him to drink. He often rose and took that, which he ate and drank. (i.e. he served himself).








The Account of his Character and Manner in Regard to Dress





The Messenger of Allah, praise and peace be upon him used to wear whatever was at hand: e.g. a wrapper (izar), an outer wrapping garment (rida), a long shirt gown (qamis), an upper gown with full sleeves (jubba), or other garments. He used to admire green garments. He wore white garments most frequently, saying: “Wear them while you are living and shroud yourself in them when you die.” The Prophet, praise and peace be upon him wore a padded tunic (qaba) for battle and for other occasions. 





On occasions he wore only the waist wrapper (izar), tying the two ends between his shoulder blades; and so dressed, he led the people in funeral prayer. Sometimes he prayed in his house wearing the single waist wrapper, tying its two ends crosswise. Moreover he wore that particular garment on the day in, which he had sexual relations. The Prophet, praise and peace be upon him, sometimes prayed during the night in a waist wrapper, wrapping himself with the end part of the garment, which was in his reach, and laying the remainder over his wife.





The Prophet, praise and peace be upon him gave away a black single piece garment (kisa). At this Umm Salama said: “You who are dearer to me than my father and mother, what happened to that black garment?”  The Prophet, praise and peace be upon him, answered: “I clothed someone with it.” Then she said: “I never saw anything, which was more becoming than your whiteness against its blackness.”





Anas ibn Malik said: “I sometimes saw him lead us in prayer, his back (was) in a cloak the two ends of, which he tied in a knot.” He used to wear a ring on his finger, and sometimes he went out with a string tied to his ring, thereby to remind himself of things. The Prophet, praise and peace be upon him, used to put a seal on letters saying: “A seal on a letter is better than suspicion.” He used to wear the cap (qalanis) beneath his turban (imama) and without a turban. He sometimes removed his cap from his head and making it a covering before him prayed towards it. At times, when he had no turban, he tied a black kerchief over his head forehead. The Prophet, praise and peace be upon him had a turban called al-Sahab (the cloud), which he received from Ali. At times Ali went out wearing it, and the Prophet, praise and peace be upon him said: “Ali comes to you in a cloud.”





When he dressed, he dressed from his right side saying: “Praise be to Allah Who clothed me with that, which I conceal my nakedness and with which I adorn myself amongst the people.” When he took of his clothing, he removed it from the left side. If the Prophet, praise and peace be upon him, put on a new garment, he gave his shabby garment to a poor man and said: “There is not a Muslim who clothes another Muslim with his worn out clothes, doing so for the sake of Allah, but that he (the giver) partakes in the security, refuge and benefit of Allah, the Almighty, whilst living or dead.”





He had a mat (bed) of skins, which was stuffed with palm fibers; its length was approximately two cubits, and its width was approximately a cubit and a span. He had a wide outer garment (aba’), which was spread out for him wherever it was carried and, which he folded into layers. The Prophet, praise and peace be upon him, slept on the ground with nothing else beneath him.





	It was the Prophet’s habit to name his beasts of burden, his weapons and his belongings. The name of his banner was al-Iqab (the eagle); the name of his sword with which he faced battle was dhu’ l-Faqar (possessor of vertebrae). He had a sword, which was called al-Midham (the cutting sword), another called al-Rusub (the steady) and another called al-Qadib (the sharp). The handle of his sword was adorned with silver. The Prophet used to wear a belt made of skins in, which were three rings of silver. The name of his bow was al-Katum (the unbroken), and the name of his quivers were al-Kafur (camphor). The name of his female camel was al-Qaswa (the clipped ear); it is she whom he called al-Adba (the slit ear). The name of his she-mule was Duldul (the hedgehog); the name of his ass was Ya’fur (gazelle); the name of the ewe whose milk he drank was Ina’ (choice).





	The Prophet, praise and peace be upon him, had a vessel for ablutions made of baked clay from, which he washed and drank. The people sent to him young children who had just reached the age of understanding. They visited the Messenger of Allah, praise and peace be upon him, and did not leave him. When they found water in the vessel they drank from it wiped their faces and bodies with the water. In doing so they desired the blessing (therein) for themselves. 











The Account of his Pardoning, Notwithstanding his Power not to Pardon








The Messenger of Allah, praise and peace be upon him, was the most forbearing of men and most desirous of pardoning, notwithstanding his power not to. When he divided a necklace of gold and silver amongst his Companions there arose a Bedouin who said: “O Muhammad, praise and peace be upon him,, by Allah, indeed, He commanded that you act justly; whereas I do not see you act thus.” At, which the Prophet, praise and peace be upon him, said: “Woe to you; who will act equitably to you after me?”  When the Bedouin turned away, the Prophet, praise and peace be upon him, said: “Bring him back to me gently.”





Jabir ibn Abd Allah related that the Messenger of Allah, praise and peace be upon him, in a wet garment, was giving people silver on the Day of Khaybar (Battle 7 A.H.) At this a man said to him: “O Messenger of Allah, praise and peace be upon him, act justly!”  Then the Messenger of Allah, praise and peace be upon him, said: “Woe to you; who will act justly if I do not act justly?  When Umar ibn al-Kattab rose and said: “Shall I not strike his neck, for indeed he is a hypocrite?”  To, which the Messenger of Allah, praise and peace be upon him, answered: “Allah forbid, that the people should relate that I kill my Companions!”





	The Messenger of Allah, praise and peace be upon him, and he and his Companions sought to take a rest. They found a shade tree for the Prophet, praise and peace be upon him, and he lay down to rest under it. As he and his Companions were resting a man approached the Messenger of Allah, praise and peace be upon him, with a sword saying: “Who will defend you against me?”   The Prophet, praise and peace be upon him, said: “Allah.” And the sword fell from his hand. Seizing the sword the Prophet, praise and peace be upon him, said: “Who will defend you against me?”  And the man replied: “Be quick about it.” Whereupon the Prophet, praise and peace be upon him, said: “Say, I testify that there is no god except Allah and that I am the Messenger of Allah!”  The man replied: “No, I only say that I will not fight you, nor will I be with you, nor will I be with a people who will fight against you.” At this the Prophet, praise and peace be upon him, released him. When the man returned to his family he told them,  “I come to you from the presence of the best of men.” 





Anas ibn Malik related that a Jewish woman (after the Battle of Khaybar) brought the Prophet, praise and peace be upon him, a poisoned ewe in order for him to eat from it. She was then brought to the Prophet, praise and peace be upon him, who asked her with regard to the matter. She said: “I desired to kill you,” then the Prophet, praise and peace be upon him, said: “Allah did not empower you over that.” At this they asked: “Shall we kill her?”  And he said: “No.”





Amongst the Jews remaining in Medina was an old man named Labid the son of Asim and his daughters. Before the time of Moses, the Jews had become skilled magicians and passed their practice down from one generation to the next, and so it was that Labid became among those highly skilled in the art and over the years he taught those practices to his daughters. One day, a Jew from Khaybar approached Labid with the offer of an extremely handsome reward if he would formulate a spell of deadly proportions against the Prophet, praise and peace be upon him. Labid accepted and contrived a way to acquire several strands of the Prophet's hair vital to the success of his sorcery.





In the days that followed Labid managed to acquire enough strands of the Prophet's hair and set about his evil work. He placed the strands before him, and tied eleven knots and upon each tying his daughters would breathe upon them and utter devilish incantations. Now that the knots had been tied and the incantations made, Labid attached a twig with the pollen of a male date palm to the hair and cast it into the deep water well of Zharwan, and told no one into which well he had cast the twig. The only way to annul the wickedness was to untie each of the knots that would first have to be recovered from the depths of the unknown well.





As the sorcery started to work, the Prophet, praise and peace be upon him, started to feel an indefinable weakness in his body but was unable to discern what ailed him. When he was offered food he had no desire for it and his condition deteriorated rapidly, so he supplicated to Allah for a cure. As he slept he became aware of the presence of two angels, one sat at his head and the other at his feet who informed him of the reason for his illness and mentioned the name of the well in which the stands of hair attached to the twig were to be retrieved and undone. Not long after Gabriel came to him and verified the matter and gave to him two short chapters to recite containing eleven verses:





"Say: 'I take refuge with the Lord of Daybreak


from the evil of what He has created,


from the evil of the darkness when it gathers


from the evil of the blowers on knots;


from the evil of the envier when he envies.'"


Koran Chapter 113





"Say: 'I take refuge with the Lord of people


the King of people


the God of people,


from the evil of the slinking whisperer


who whispers in the chests of people


both jinn and people.'"


Koran Chapter 114





After the Prophet's recitation of each verse one of the knots became untied and the Prophet,  praise and peace be upon him, regained his strength.





As for Labid, the Prophet, praise and peace be upon him, showed no anger and called for him but took no further action when he confessed he had taken a bribe in exchange for his sorcery. Soon after, the Prophet, praise and peace be upon him, gave instructions for the well to be filled in and a new one dug in its proximity.











Ali said: “The Messenger of Allah, praise and peace be upon him, sent for me, al-Zubayr (ibn al-Awwam) and Miqdad (ibn Amr al-Aswad) and said: Gabriel came and told the Prophet, praise and peace be upon him, that Hatib, one of the Muhajirin, who had fought at Badr, had learned of his intention to pursue the Koraysh after an encounter with them and sent a letter to the Koraysh via a woman from the Muzaynah who was traveling to Mecca to inform them.





The Prophet praise and peace be upon him sent Ali and Zubair after her and upon catching her up they searched her baggage but could not find the letter. The Companions realized that the woman must have hidden the letter on her person and told her that if she did not produce it voluntarily, they would be forced to make a body search. Not wishing to be searched, the woman unloosened her hair and produced the letter she had concealed in it and gave it to them.





When the Companions returned to Medina, Hatib was sent for and the Prophet, praise and peace be upon him, asked, "Why did you do this Hatib?" "O Messenger of Allah, praise and peace be upon him," replied Hatib, "I believe in Allah and His Messenger, my belief has not changed -- nothing else has taken its place. I have no influence amongst the people of Mecca like other people so for the sake of my son and family who remain there, I sought their favor." Omar was outraged and exclaimed, "O Messenger of Allah, praise and peace be upon him, let me do away with him, he is a hypocrite!" But the Prophet, praise and peace be upon him, gently reminded him saying: "Omar, don't you know that Allah looked upon the men of Badr and said, 'Do whatever you will, I have forgiven you?'"





The Messenger of Allah distributed allotments, and one of the Ansar said: “This is a distribution by means of, which the pleasure of Allah is not intended.” When this was mentioned to the Prophet, praise and peace be upon him, his face reddened and he said: “Allah have mercy, my brother Moses had suffered more than this, and he was patient.” The Prophet, praise and peace be upon him, used to say: “Let no one of you inform me of anything (unfavorable) regarding on of my Companions, for I like to go out to you with a sound heart.”








The Account of his Averting his Gaze from whatever he Disliked








The Messenger of Allah, praise and peace be upon him, had delicate skin, so that his anger and his pleasure were visible in his face. When he became very excited, he touched his noble beard frequently. He did not talk with anyone in regard to what he disliked. When he was visited by a person who was wearing a saffron dye, which he disliked, he did not say anything to him until he left. The he said to certain of the people: “Would you tell this man to give up this (saffron dye).”





When a Bedouin urinated in the mosque in his presence, and his Companions intended to prevent him, the Prophet, praise and peace be upon him, said: “Do not stop him.” Then the Messenger of Allah, praise and peace be upon him, said to him: “These mosques are not suited to serve as places of urination, excretion or of any foul matter.” In certain accounts it is stated: “Draw people close and do not scare them away.” 





One day a Bedouin came to the Prophet, praise and peace be upon him, and asked him for something. The Prophet, praise and peace be upon him, gave it to him and said: “Have I done well by you?”  To, which the Bedouin answered: “No, nor have you acted decently.” Upon this reply the Muslims became angered and rose against the Bedouin. At this point, however, the Prophet, praise and peace be upon him, advised them to desist. Later, the Prophet rose and went to his lodging and sent a further amount to the Bedouin and said to him: “Have I done well by you?”  To, which the Bedouin answered: “Yes, may Allah reward you with well being of family and tribe.” In reply, the Prophet, praise and peace be upon him, said to him: “You have made a certain statement and something of that has remained in the minds of my Companions. So would you like to say before them what you said before me, in order that they would remove from their chests (hearts) what they have against you.” At, which the Bedouin answered: “Yes.” When it was dusk of the next day, the Bedouin came, and the Prophet, praise and peace be upon him, said: “Indeed this Bedouin said what he said, and we increased his amount so that he asserted that he was pleased. Is that so?”  And the Bedouin answered: “Yes, may Allah reward you with well being of family and tribe.” Then the Prophet, praise and peace be upon him, said: “Indeed the narrative of myself and this Bedouin is as the narrative of a man who had a female camel, which ran away. The people followed her, which only caused her to be more frightened. The owner of the camel called the people and said to them: ‘Leave the camel alone, for indeed I am gentle with her and have more understanding.’  He turned to the camel, and guided her, and returned her gently until she kneeled. The he saddled her and sat upon her. Now, indeed if I forsook you when the Bedouin said what he said, and you had killed him, he would have entered the Fire.”





The Account of his Munificent and his Liberality





The Prophet, praise and peace be upon him, was the most generous and liberal of men. In the month of Ramadan he was like the “Sent Wind,” (in Chapter 77 verse 1) withholding nothing. Ali, when he described the Prophet, praise and peace be upon him, used to say: “Of all men, he was the most liberal handed, the most open hearted, the most truthful, the most fulfilling of promises, and the most noble towards kindred. Whoever saw him unexpectedly was in awe of him, and whoever was his intimate, loved him.” Describing him, Ali said: “I did not see his likeness before or after him.” The Prophet, praise and peace be upon him, was never asked for anything for Islam but he gave it. When a man came to the Prophet, praise and peace be upon him, asking for something. The Prophet, praise and peace be upon him, gave him a very large flock, pastured between two mountains. Then the man returned to his people and said: “Accept Islam, for Muhammad gives the gift of one who does not fear poverty.” The Prophet, praise and peace be upon him, never said: “No.” When asked for something. Having put on the earth ninety thousand dirhams which were brought to him, he rose and divided it, not refusing anyone who asked him until there was no longer any to distribute.





A man came and asked him for something, the Prophet, praise and peace be upon him, having nothing with him, said: “Buy, making me responsible, and when we will have something we will pay for it.” At, which Umar ibn al-Khattab said: “O Messenger of Allah, praise and peace be upon him, Allah did not impose upon you what you cannot do.” This answer having displeased the Prophet, praise and peace be upon him, a Companion said: “Spend graciously, and do not fear from Allah a diminution.” The Prophet, praise and peace be upon him, then smiled and the joy was noticeable on his face. 





When he returned from Hunayn, the Arabs came to him and persisted in asking until they compelled him to climb up a tree, his cloak having been snatched from him. Then the Messenger of Allah, praise and peace be upon him, stood up and said: “Give me my cloak. If I had camels equal to the number of these trees, I would divide them amongst you; moreover you will not find me avaricious, a liar or a coward.” 








An Account of his Bravery





The Prophet, praise and peace be upon him, was the most gallant and the bravest of men. Ali said: “You have indeed seen me at Badr at the time when we were taking refuge in the Prophet of Allah, praise and peace be upon him, who was the closest to the enemy. The Prophet, praise and peace be upon him, was on that day the most courageous of men.” Ali also said: “When there was intense adversity, and the people encountered each other, we preserved ourselves by the Messenger of Allah, praise and peace be upon him, there being no one closer to the enemy than he.” 





It is said that the Prophet, praise and peace be upon him, spoke little. But when he ordered the people to fight, he tucked up his garments and went quickly. He was the bravest of men. The courageous person was the one who was close to the Prophet, praise and peace be upon him, in battle, because of the Prophet’s proximity to the enemy. Imran ibn al-Husayn said: “The Messenger of Allah, praise and peace be upon him, did not come upon a contingent without being the first to strike.” They said that he was very courageous. When the polytheists approached him, he alighted from his male camel and said: “I am the Prophet, there is no falsehood in what I say. I am the grandson of Abd al-Muttalib.” On that day there was not seen anyone who was more vehement than he.








An Account of his Modesty





The Prophet, praise and peace be upon him, was the most modest of men regarding his noble origin. Ibn Amar said: “I saw him throw stones riding on a grey camel; he did not strike, nor whip, nor did he say ‘move yourselves!’ 





He rode on an ass on, which there was packed a hairy cloth; the Prophet, praise and peace be upon him, notwithstanding that, asked one to ride behind him.





The Prophet, praise and peace be upon him, used to visit the sick, follow the funeral bier, answer the call of the slave, and mend his shoes and garments. In his house he did the family duties together with the rest of the family. His Companions did not rise for him because they knew he disliked that.





When he passed young boys, he greeted them. When a man frightened by his reverential fear of the Prophet, praise and peace be upon him, was brought to him, the Prophet, praise and peace be upon him, said to him: “Be at rest, I am not a king, I am the son of a woman of Koraysh, who eats dried meat.”





He sat among his Companions conversing with them, as if he were one of them. When a stranger came, not knowing, which one of them was the Prophet, praise and peace be upon him, he asked concerning him until the Companions asked the Prophet, praise and peace be upon him, to sit in a way in, which the stranger could distinguish him from the rest. Later he sat on a mud bench, which they built for him.





Ayesha, may Allah be pleased with her,  said to the Prophet, praise and peace be upon him: “Eat, may Allah make me your ransom, reclining, it is easier for you.” The Prophet, praise and peace be upon him, replied, inclining his head until his forehead almost touched the ground: “On the contrary, I eat as the slave eats, sit as the slave sits.” Until he died the Prophet, praise and peace be upon him, did not eat off a tray, from a saucer or from a bowl.








The Account of his External Manner and his Countenance





There is a description of the Messenger of Allah, praise and peace be upon him, wherein he is described as not being excessively short or tall. Rather he was of middling stature, when he walked by himself, however, there was not a tall person who walked with him, but that the Prophet, praise and peace be upon him, appeared as tall as he. Very often two tall men flanked him, and he appeared as tall as they; but when they left him, they were tall and the Prophet, praise and peace be upon him, again appeared to be of middle stature. The Prophet , praise and peace be upon him,said: “The best (men) were of medium stature.”





His complexion was azhar, neither brown nor very white. As for the term azhar, it is defined as pure white unmixed with red or yellow or any other color. Moreover the Prophet’s uncle Abu Talib described him saying: “White, with his face the clouds were asked for rain. One who fed the orphan, a protector of widows.”





Some described him as having a reddish complexion; and they explained, however, that only those parts, which were exposed to the wind and sun, such as the face and neck, were a reddish color. However, the color of the parts of his body, which were not so exposed were pure azhar, unmixed with any red tint.





His beads of sweat on his face were like pearls; they were more fragrant than the most fragrant musk. As for his hair, it was neither straight nor curly, it was neither lank nor short or thick. When he combed his hair, it appeared as streaks of sand. It is said that (on occasions) his hair touched his shoulder; whereas, most of the reports state that his hair reached the lobe of his ear. The Prophet, praise and peace be upon him, used to make four plaits with each ear exposed between two plaits. He sometimes put his hair over his ears, so that the locks of hair on his temples appeared to be shining. Later the total number of white hair on his head and his beard did not exceed seventeen.





The Prophet, praise and peace be upon him, was the most handsome and luminous of men. No one described him but that he compared his likeness to the moon on the night of the full moon. His anger and pleasure were seen in his face because of the purity of his skin. They said that he was as his friend Abu Bakr al-Siddiq described him when he said: “Loyal, pure, calling to good, as the moonlight on the night of the full moon, darkness was removed from him.”





The Prophet, praise and peace be upon him, had a wide forehead and very long arched eyebrows. The brightness (of the gap) between his two eyebrows was as if the space was made of pure silver. His eyes were very wide, black of pupil, and had a reddish tint. He had long eyelashes but one could not say for sure their  length. The upper part of his nose was prominent, and when he showed his teeth while laughing they flashed like lightning. 





He had the most beautiful lips and the most delicate mouth of all the worshipers of Allah. He had broad even cheeks. His face was neither long nor rounded. He had a thick beard, which he let grow. He clipped his mustache. He had the most beautiful neck of all the worshipers of Allah – a neck that was neither long nor short. However, that part of his neck, which was exposed to the sun and wind was like a kettle of silver mixed with gold, glistening because of the whiteness of the silver and redness of the gold.





The Prophet, praise and peace be upon him, had a broad chest, and his skin did not overlap. His chest was like a mirror in its evenness and the moon in its whiteness. Between his navel and upper chest there was a single hair, which was stretched like a sword, there being no other hair on his chest or stomach. He had three belly folds; one of them was covered by the waist band, while the other two were visible. He had large shoulders; his bones were well covered with flesh, that is, for example his shoulders, elbows and hips. He had a wide back; between his shoulder blades there was the ‘seal of prophecy,’ which was adjacent to his right shoulder. In this place there was a black mole inclining toward yellow, around it were continuous hairs, as if they were from the mane of a horse.





The Prophet was well built. His upper arm and forearm were firm. He was broad of palm and long of extremities. His fingers were as rods of silver. His palm was softer than silk, it was (his palm) as the perfumed hand of a perfumer, whether he did or did not perfume it. If someone shook his hand, when the night fell the aroma was still present. The Prophet, praise and peace be upon him, put his hand on a boy’s head, and this boy was distinguishable from his fellows by the odor of his head.





As regards his walk, it was as though he was walking down a slope. He walked inclined and took short steps.





It is reported that the Prophet, praise and peace be upon him, used to say: “I most resemble Adam, and my father Ibrahim most resembled me in external appearance and moral nature.” 








The Account of his Miracles and Signs, which Prove his Truth








Know that if one witnessed the Prophet’s qualities and heard the reports, which deal with his character, actions, qualities, habits, natural disposition, his ruling the various classes of people, his guiding their organization, his acquaintance with the various classes of people, leading them to obey him, together with what is related of his wondrous answers in regard to perplexing questions, his wondrous manner of maintaining the well being of people, his excellent indications in regard to the details of the outer law, its most elementary subtleties being beyond the grasp of the legists and the wise men although it took their entire lifetimes, there could not remain for him the slightest doubt or suspicion that all this was not acquired by human means. Rather all this cannot be conceived except by seeking heavenly help and Divine power, nor could all this be conceived by a liar or a confused person. Moreover the Prophet’s good qualities and his virtues were absolute testimony of his truth, so much so that when a true born Arab saw him he said: “By Allah, this is not the face of a liar.” If his good qualities alone were testimony to this truth, how much more so is his truth validated by the testimony of one who witnessed his character and studied his qualities in all his dealings!





We, however, only present some aspects of his character in order that the fine quality of his character may become known, and in order that one becomes mindful of his truth, of his high rank, and his great place with Allah, the Almighty. Moreover Allah bestowed all that upon him, even though he was untaught, did not occupy himself with learning, did not examine books, did not set out in search of learning, did not cease being an orphan. Therefore from where did he obtain the fine qualities of character and manner, the knowledge of the workings of jurisprudence, for example, beside the other sciences, not to mention his true knowledge of Allah, His angels and His Books, the special properties of prophecy, were it not by Revelation?  From where can the human faculty do this of its own volition?  Furthermore, if only these matters were attributed to Muhammad, praise and peace be upon him, it would be enough. Whereas there were revealed his signs and miracles, which the scholar cannot doubt.





We will mention of their totality those signs and miracles, which the reports have spread far and wide and, which are contained in the ‘sound books,’ as an indication of their great quantity, without, however, going into the detailed narrative. Allah, the Almighty changed the customary course of events through the agency of Muhammad, may Allah praise and venerate him, more than once.