Introductory Remarks

Today countless caravans of humanity throughout the world are journeying with the resolve that they will conduct the journey of their lives along the path shown by Muhammad Rasulullah (peace be upon him). They wish to shape their individual and collective lives according to the guidance left by the Messenger of God (peace be upon him). For the past several centuries, the caravan of humanity has been traveling along a path different from and opposed to his path. Therefore, following his path in today’s world is no simple matter. This path is filled with countless obstacles and hindrances, and boundless problems and crises. On the other hand, the travelers are weak and incapable. The riders are exhausted, sick, and old. The road is full of massive impediments. Yet the comforting matter is that, by virtue of his footprints, even the stones of the desert on this path are soft as silk. Thus, despite thousands of problems, the number of caravans continues to grow. The journey continues unabated. The name of these caravans in today’s world is the Islamic Movement.

The caravan that wishes to build a highway for its own life and for the life of human society needs, for its success, not only faith, conviction, desire, resolve, deeds, conduct, character, and sacrifice, but also an excellent commander. Just as, for every step of the caravan, there is only one footprint worthy of following—the footprint of the Chosen Messenger—so too, for the leader of the caravan, welfare and success lie in following that same footprint, left by the first leader, Rasulullah (peace be upon him). In truth, every member of the caravan is a leader in one place or another. Each of them is dependent upon the guidance and direction found in the footsteps of the Noble Prophet (peace be upon him).

I do not possess the ability to illuminate his footsteps clearly. On this path, the provisions of God-consciousness, practice, and following the Messenger are more necessary than knowledge. In all these respects, I am poor. Saying or writing anything about the life of the Messenger of God (peace be upon him) is in itself like showing a lamp to the sun. It is certainly no small act of courage.

But at a program organized in Karachi at the initiative of Jamiatul Falah, I had to discuss his life and example under the title “The Noble Prophet (peace be upon him) as Leader and Teacher.” Some days later, those very words from there were given to me in the form of a draft manuscript.

The importance of the subject matter was clear to me. Therefore, taking some courage, I prepared this book on the basis of that lecture. Now this writing, in both form and kind, I prepared this book. Now this writing is no longer like the lecture that was presented at the gathering of Jamiatul Falah, either in form or in kind. Of course, the basic subject matter has been taken from that lecture. I believe that this may perhaps fulfill some need of the caravan of the Islamic Movement.

Perhaps nothing in it is new. Much has been written about the life of the Messenger. But his life story is so sweet and delightful that however long it becomes, it remains incomplete. The truth is that, compared with what ought to have been written, nothing has yet been written. This feeling inspired me to compose this booklet: if, through me, someone can obtain even one pearl from that treasury or one ray from that sun, how could I be deprived of that reward? At the same time, this confidence and conviction continues to pierce my body like a thorn in a horseman’s foot: all forms of excellence and the entirety of wealth and blessing lie hidden only in emulating his example.

I am grateful to Brother Syed Lutful্লাহ Sahib and Muslim Sajjad for giving me the opportunity to deliver the lecture and for preparing the draft manuscript. But I express my greatest gratitude to my life partner, Lumatun Nur, without whose patience, forbearance, help, and cooperation I could not have devoted myself to this work from morning until evening for several days.

I pray to Allah Almighty that He accept this small offering and, before anyone else, grant me the ability to act upon these words.

Khurram Murad

Islamic Foundation Ltd., Britain

1. The Example of the Messenger

All gratitude and praise belong to that Great Being who is the Lord of all the worlds; who created us; who granted us the blessings of seeing, hearing, thinking, and understanding; who entrusted us with the great trust of freedom of will; and who established the succession of messengership for our guidance.

I present the offering of salutations and obedience at the service of that final Messenger (peace be upon him), who conveyed to us the guidance of our Master, called us toward Allah, gave glad tidings, and warned and cautioned us. He trained us at every moment of life and gave us direction for living upon the right path.

The Ideal Leader and Teacher

The life of the Noble Messenger (peace be upon him) is a blazing lamp, a ‘Sirajam Munir.’

1. In the Noble Qur’an, the same word ‘siraj’ (lamp) has also been used as a metaphor for the sun.

2. This sun above us is a complete treasury of heat, energy, and life, which Allah Almighty has made a source of heat, energy, and life for all creation throughout the earth. Its rays carry these treasures of blessing and illuminate every part of the earth equally. There is not a single ray of its light that can be considered superior to another. Reflection shows that dividing its existence into different parts is not only impossible but also contrary to justice.

The state of the pure life of the Noble Prophet is exactly the same. He alone is the source of true life and vitality for humanity. His complete life is an indivisible whole. Like the sun, light and guidance can be obtained equally from every aspect and dimension of his life. It is enough to say that he was the Messenger of Allah. As Rasulullah, he fulfilled his responsibility completely. As the Messenger of Allah, his complete life is for us to follow.

In his life example there is knowledge for our thoughts and reflection, and peace and contentment for the spirit and soul. There is an example for our deeds and actions. In this sense, which jewels and pearls shall we select from the treasury? With which of them shall we fill our bags? With which flowers from this garden shall we beautify our vase? Reaching this decision is both difficult and easy. It is difficult because the treasury is infinite while our handful is limited. If we pick up some, some will remain behind. Our gaze will also remain fixed upon what is left; our hearts will remain attached to it. What shall we accept? That is not difficult. Rather, what must be left behind is the difficult matter. And it is easy because whatever we accept is in no way inferior to what we are unable to accept.

Because of the narrowness of our capacity, the limitations of our vision, the needs of time and age, and the ease of benefiting for us, we are compelled to divide the life of the Noble Prophet into various sections. Sometimes we study him as one who calls toward Allah, and sometimes as a commander. In short, by studying from different perspectives, we try to gain light from this lamp.

Today I wish to share with you that blessing which I have acquired by studying the life of the Noble Prophet (peace be upon him) as leader and teacher. From the perspective of completeness, I can present only a portion of what I possess. But compared with the deficiency in our capacity, ability, and strength—both yours and mine—even this much is considerable. And if there is a desire to act, then a single word is enough. Even one ray of sunlight is enough to make a flower bud blossom and render it colorful and fragrant.

It is absolutely true that dividing the life of the Noble Prophet (peace be upon him) into various sections and doing justice to his sacred life is not an easy task. And viewing him separately as leader and teacher is entirely impossible. For from the very beginning of prophethood until the end, he was a teacher and guide. His leadership existed precisely for the implementation of this teaching and guidance.

Basically, teaching is the foundational responsibility of messengership. Through teaching, he began to fulfill the responsibility of messengership. From the first moment of his prophetic life to the last, he continued to lead people upon the highway of living according to Allah’s verses, His Book, and wisdom. When the sun rises, people awaken. The caravan of life begins to move along its path. Movement arises in body and mind. People become active in perfecting their respective responsibilities and duties. What guidance has the shining lamp of the Noble Prophet (peace be upon him) illuminated for us in this regard? That is the subject of our discussion today. Today, too, we have resolved in our young hearts that we will make the Messenger of God the commander of the caravan of our lives. We will strive to carry out that messengerial responsibility which he left behind and to which he devoted his entire life.

The Relationship between the Qur’an and the Life of the Messenger

I would like to make one more matter clear. Here I will limit my discussion only to those aspects of the life of the Messenger of God upon which light has been shed by the Qur’an. I will do so for two reasons. The first is that I wish to keep the discussion concise. The second is that I wish to bring to the forefront the close relationship that exists between the Qur’an and the noble life of the Messenger.

We generally regard these two as separate things. The reason is that in the books of the Prophet’s biography, we receive the entire account through transmitters, whereas the Qur’an is almost devoid of detailed discussion of historical circumstances, places, times, and persons. Generally, the authors of biographies have taken very little evidence from the Qur’an. On the other hand, Qur’anic commentators do not pay sufficient attention to adorning the biography of its bearer in the light of the Qur’an. On the basis of my limited knowledge, I firmly believe that the best book of biography is the Noble Qur’an, and the best exegesis of the Noble Qur’an is the life of the Noble Prophet. The Qur’an is the precise account of his life, and his life is the living model of the Noble Qur’an.

Therefore, I believe that whoever wishes to read the purest exegesis of the Qur’an, wishes to see the living Qur’an, and wishes to read the Qur’an in the practical language of action rather than in words, should study Muhammad Rasulullah (peace be upon him) far more than Ibn Kathir, Kashshaf, Razi, and others. He should study that life which began with ‘Iqra’ (Read) and whose culmination had become.

Let him absorb every moment of the life of the Messenger of God into his own being. Only then will it be possible for him to understand the Qur’an.

Likewise, whoever wishes to see the Messenger Muhammad (peace be upon him) should study the Qur’an before reading Ibn Ishaq, Ibn Hisham, and Ibn سعد. Without focusing on chronology, places, and events, he should derive from this great Book his true nature, qualities, characteristics, principles and conduct, moral character, aims, objectives, and life example. In particular, he should study deeply his great life as teacher of revelation and leader of the Islamic Movement. For every verse and every word of the Noble Qur’an is woven together with these ranks of his like a bouquet of offering flowers.

The Method of Studying the Prophetic Life in the Qur’an

The Qur’an is not a book like ordinary books in any respect. According to ordinary and customary conventions, it is not even a book of biography. It does not present discussions according to subject matter. Chapters and sections have not been assigned. The topics under discussion have not been described under headings. Nor has it been arranged in paragraphs, and no index has been provided through which people could discover what his qualities and characteristics, principles, and example were as teacher and leader. For this reason, it is essential to know the Qur’an’s style of narration.

The method ( ) that I follow for studying the Prophetic life and collecting information from the Qur’an has two basic principles:

First, among the various guidance and commands given in the Noble Qur’an, those addressed directly to the Noble Prophet (peace be upon him) and to the community of believing companions were, in reality, implemented and embodied in his life. (For example: O Messenger, O Prophet, O you who believe.)

His practical life was conducted according to these very principles. His biography was their living testimony. This can also be proven by citing events from the books of biography. But evidence for it is present in the Qur’an itself.

For example

(1) He was the first Muslim, the first believer, and foremost and greatest in practice and obedience.

(2) There was no contradiction or inconsistency whatsoever between his words and deeds. He did not disobey the command of his Lord in anything that came from his tongue.

(3) He was not merely instructed to convey the religion; rather, he was entrusted with the responsibility of bearing witness to it.

Thus, I believe that if he was instructed to engage in remembrance, glorification, magnification, or night prayer, we can say that he certainly practiced remembrance, glorification, magnification, and night prayer in his daily life. Likewise, if he was instructed to strive in jihad, the implication is that he engaged in jihad. If he was taught to consult, to act gently, to show mercy and forgiveness, and not to argue with the ignorant, then these qualities were certainly present in his life. It is as though the beauty of the noble Prophetic life is adorned within the ornaments of guidance and divine commands. And where the Qur’an itself describes his qualities, it shines like sunlight.

Second, in the places where the Wise Qur’an narrates, discusses, and reviews events, and where words of consolation and sympathy are addressed to the Noble Prophet (peace be upon him), various aspects of his magnificent life are essentially presented in the context of those circumstances. For example, the Qur’an says: “Let not their words and statements distress you.” From these words of consolation it can be understood that a storm of opposition and propaganda had arisen. Mockery and ridicule were coming from all sides. As a human being, he had become distressed. Then, receiving consolation through divine guidance, he cast away all anxiety and devoted himself to the work of calling and teaching. The details of this state are not given in the Qur’an. Yet behind the brief account, the complete picture becomes clear. Without grasping this picture, understanding the Qur’an will remain incomplete, and ignorance concerning the noble Prophetic life will remain.

Now I wish to mention another important matter. Some people think that all the methods adopted by the Messenger of God (peace be upon him)—as caller, teacher, leader, and, in a word, as Messenger—were devised by Allah Almighty, and that Allah Almighty had already taught him all those methods through revelation. He was told beforehand: do this now, do that now. When he encountered a practical problem while carrying out the responsibility of messengership, or when a policy had to be formulated, he supposedly experienced no prior anxiety, hesitation, or reservation in such matters, had no need to think, and did not need to employ his intelligence and judgment.

My view differs from the idea stated above. Allah knows best what is correct. Even if my view is mistaken, I hope for forgiveness from Allah. I also hope that He will preserve for me at least the reward of exercising independent reasoning. In my opinion, the idea stated above is contrary to the Qur’an and historical evidence. Moreover, such an idea is an injustice to the great personality of the Noble Prophet (peace be upon him). He was not an inanimate object. He was the finest of human beings, possessing the greatest knowledge, intelligence, and skill in action.

He possessed the finest moral character and was the finest flower in the garden of humanity. I firmly believe that he fully comprehended the Qur’an in its verbal meaning and conveyed it to people exactly as it was. But the person of such a great heart and personality who was chosen to be entrusted with something as immense as the Qur’an—if that Qur’an had been sent down upon a mountain, the mountain would have been shattered—possessed a heart and personality of immense greatness.

Therefore, I believe that the Messenger (peace be upon him) carried out all these tasks—conveying, establishing, and determining the interpretation of the Qur’an, and leading the movement for establishing the religion—through his independent reasoning, wisdom, perfect knowledge and intelligence, and consultation with his companions. Yes, there is certainly no doubt that at every moment he was under Allah’s supervision and protection. His pleasure was completely united with Allah’s pleasure. His condition was not like that of ordinary people, such that one of his decisions could be contrary to Allah’s will. In some matters, before or after making a decision, he would receive guidance through non-recited revelation. Yet alongside all this, he was also a human being. Like a human being, he reflected upon the course of events and made decisions; sometimes he felt anxious, and sometimes he became worried. In this way, all such human characteristics were inseparable from the course of his life. Employing Qur’anic guidance and the wisdom granted to him by Allah, which lay within him, and consulting with his companions, he made great decisions throughout his life in the Movement. He determined the Movement’s path and advanced forward.

This matter is important because, without understanding it, it is not possible to make firm decisions in the light of the Qur’an and Sunnah. The lawful is as clear as daylight, and the unlawful is also clearly identified. But between the two lies a vast field. In that field, knowledge and intelligence must be employed to distinguish the lawful from the unlawful. I have two foundations for this view of mine.

First,

In the Noble Qur’an, most of the decisions made during his life in the Movement were reviewed from various perspectives, and this was done afterward. These decisions were extremely important. In highly critical circumstances, he determined the course of the Movement. It is very clear that if he had made every decision according to guidance given beforehand, reviewing them afterward would have been meaningless.

On the eve of the Battle of Badr, would he fight the army or the trading caravan? What decision would he make regarding the prisoners of Badr? On the eve of the Battle of Uhud, would he fight from within Medina or go outside Medina? Would he accept the excuses of the hypocrites or not? In these matters, decisions were made on the basis of consultation, not through clear guidance given beforehand by Allah. Even the question of who would become caliph after him was left to the judgment of the Muslims. What greater test could there be to demonstrate the thought, reflection, knowledge, and intelligence of the Noble Prophet? What greater proof could there be of his sense of responsibility and freedom of choice?

Moreover, whenever guidance had come beforehand from Allah Almighty concerning a matter, it was clearly announced to everyone. For example, regarding the expedition against Banu Qurayzah immediately after the Battle of Ahzab, he clearly informed them, “Jibril came and told me.” Or consider the event of the Treaty of Hudaybiyyah. Even the great Companions could not feel reassured about this treaty. Thereafter, he informed them that doing so had been Allah’s command.

Second,

In the example and life conduct of the Messenger (peace be upon him), all guidance is present for us. His example is entirely appropriate for us to follow, because he was a human being. He conducted his Movement just as a human being would. When the opponents objected, “Why did Allah Almighty not send an angel as His Messenger?” the Qur’an replied that if angels were roaming about on earth, an angel would have come for their guidance. Since human beings live here, a human being was sent as a Messenger—one like them, who eats and drinks and goes to the marketplace. For human beings, it is possible to follow a human being like themselves, to think of following him, and to hope to become like him. People may indeed become frightened and apprehensive when they see an angel.

If we think that his role in conducting the entire movement was like that of a machine or robot, which had no authority or opinion of its own whatsoever, or that Allah Himself was behind him and essentially conducted the movement Himself, then we will also conclude that no movement for establishing Islam can operate now. For no messenger will come now who will decide all matters after knowing and understanding them from Allah the Exalted.

On the other hand, if we believe that he generally conducted the entire movement on the basis of ijtihad and consultation, then although we cannot even imagine becoming equal to the dust beneath his feet, nor can we imagine attaining the rank of his Companions, within the bounds of servitude to Allah and the movement we can devote ourselves to striving to become like him. Even if through this effort we cannot attain even one percent of what he achieved, or even one part in thousands or hundreds of thousands, we can still aspire to reach some yet smaller degree. We can at least dream of it.

It is this desire, this aspiration, that has brought us to the door of the Messenger of Allah, so that through his teachings, leadership, course of action, and method of work, we may gain guidance for ourselves.

2. The Messenger’s Call and the Purpose of the Call

The purpose and objective of a call and a movement must be clear and explicit. There must be a correct understanding and clear comprehension of the objective. The objective must be permanent, not temporary; not something subject to alteration; not something that can be distorted by the pressures of circumstances and the passage of time. If there are multiple objectives, they must be arranged harmoniously. This arrangement must not be overturned. The branches must not take the place of the root, nor must the root become insignificant.

For the Qur’an’s principal task was the call to the religion and its explanation and analysis. Therefore, through its message, the Qur’an ensured that the Holy Prophet (peace be upon him) would observe these matters with due importance in the movement conducted under his leadership and in his teaching work.

The Call’s Relationship with Allah

From the very first day, the Messenger (peace be upon him) established a connection between his Lord—the Exalted Allah—and everything toward which he called people, everything he recited to them, and everything he conveyed to them. He clearly stated that the essence of the Islamic call is that Allah the Exalted is the sole source of knowledge for the whole of human life. Only He can provide guidance to the right path.¹ Although he recited every word of the Qur’an from his own lips, and although there was no natural testimony or evidence proving that these words were not his own and that the call was not his own, he repeatedly and continuously declared that this call was not connected with him, but with Allah, the Lord of the worlds. This removed the fear that the call would remain associated with the name of its caller. Future callers would also not fall into the misconception that they were calling people to the thoughts, ideas, and personal whims of an individual.

The Supremacy of the One Allah

The fundamental purpose of the Holy Prophet’s (peace be upon him) call and movement was to eliminate the supremacy of all false gods and to proclaim and establish the supremacy of the One, Unassociated Allah. He worked toward this same objective from beginning to end. He did not forget it for a moment. It was his Lord who commanded him to do so.

“And proclaim the greatness of your Lord.”

Here it must be remembered that, for the Islamic call, he gave due importance to these two primary and fundamental matters. At the same time, he paid full attention to ensuring that they did not remain merely doctrines. Rather, they would become active and fresh at every moment in people’s thoughts, minds, speech, and all their activities. The life of each believer of that time was the life of a devoted warrior of the Messenger (peace be upon him). From the way he fused “Bismillah” and “Allahu Akbar” into the life of each of his warriors, it is clear how influential and far-reaching his method of teaching was. Likewise, he kept a very watchful eye so that the other important foundations and teachings of the call would become firmly rooted in their lives and remain fresh before them at every moment. Among these matters, tawhid, prophethood, and the matter of the relationship with Allah were the most important.

In proclaiming and establishing the supremacy of Allah, the Messenger (peace be upon him) placed exceptional emphasis on several matters. They are:

A. The Primacy of Worshipping Allah

The most important of these matters was that he called people to serve and obey Allah the Exalted alone and to follow only His commands. He was never heedless of this matter for even a moment. Thereafter, all kinds of other chapters unfolded. Political and economic objectives were achieved. Social reform was undertaken. Swords were raised. Spoils were collected. Truces, wars, and treaties were made with the unbelievers. Yet at every moment that fundamental call remained radiant before them:

“This is Allah, your Lord. There is no deity except Him. He is the Creator of everything. So worship and serve Him alone.” Surah al-An‘am: 103

At times he expressed this very point in an especially captivating manner:

“So hasten toward Allah.” Surah al-Dhariyat: 50

When he wrote letters to kings and rulers, this was the central call. He made this very demand of the Jews. When the Christians of Najran came, he set aside all related matters and presented this fundamental call to them.

“Come to a word that is equal between us and you: that we worship none but Allah, associate no partner with Him, and that none of us take anyone besides Allah as a lord.” Surah Aal ‘Imran: 64

After the Muslims had become an ummah and a firmly organized power, the responsibilities of jihad and bearing witness to the truth were imposed upon them. The command concerning this responsibility was issued as follows:

“O you who believe! Bow, prostrate, and worship your Lord… Strive in the way of Allah as you ought to strive… and so that you may become witnesses over all people.” Surah al-Hajj: 77–78

For this reason, the Qur’an described the responsibility and position of the Noble Prophet (peace be upon him) as calling people to Allah.

B. Jihad against False Gods

The second matter was that calling people toward Allah received priority at every moment. He criticized those whom people had taken as gods besides Allah, those who had made themselves into gods, and those powers and institutions established on the basis of rebellion against Allah, and he undertook jihad against them. He did not participate in the work of any of them, nor did he compromise with any of them. He did not declare any of them legitimate. He remained within the bounds of the highest moral standards in dealing with them, but he did not show the slightest negligence in any of these matters. He did not agree to coexistence. For alongside the call to “worship Allah” there was also the call to “disassociate yourselves from and remain distant from the false gods.” He acted upon this completely.

There is abundant evidence of this in the pages of the Qur’an and the Sirah. This was the course of action of his call. For this reason, his opponents rose frantically to oppose him and organized themselves against him, dedicating all their strength to hostility toward him. The issue was not merely their stone idols. In some cases it concerned the names and honor of their forefathers; in others, the specter of society and culture. Elsewhere it concerned lineage and class, or nationalist disputes. Leadership was involved in some cases, and knowledge and piety in others. Whatever form idolatry took, the Holy Prophet (peace be upon him) struck at every one of them. That is why they all joined forces against him.

“Has he made all the gods into one God? This is truly a strange thing! And the leaders of the nation went away saying, ‘Go on, remain steadfast in the worship of your gods. This is being said for some other purpose.’” Surah Sad: 5–6

C. Safeguarding the Call

The third matter was that the Holy Prophet (peace be upon him) never made any alteration in his call or objective. He made no reduction and no addition. No change occurred in the essence of his call and objective; its form was not distorted. He faced external pressure as well as internal pressure. The incident involving Abu Talib indicates the external pressure. Through Abu Talib, it was demanded that he worship his one God but abandon the call and jihad against the gods of his opponents. In general, they demanded that he stop speaking ill of their idols. But everyone knows that no insult ever came from the blessed tongue of the Holy Prophet (peace be upon him). In reality, behind their demand to “stop speaking ill of them” lay a demand for coexistence. It was as though they were saying: Worship your own God wholeheartedly, but do not strike at the gods of others. The same incident also indicates external pressure in the offer of abundant wealth, the most beautiful women, and kingship. He clearly rejected their offer. The Qur’an Majid makes clear that he had no right to make any alteration in the call entrusted to him.

“Those who do not expect to meet Me say, ‘Bring a Qur’an other than this, or alter it.’ Say, ‘It is not for me to alter it on my own authority. I only follow what is revealed to me.’” Surah Yunus: 15

He was as firm and unwavering in ideals and principles as the Himalayas. No matter how difficult it was to achieve the objective by this path, he was not prepared to make the slightest alteration in his call and message. He was not prepared for even a moment to accept the worship and obedience of other gods alongside the One Allah as legitimate. He did not recognize the leadership of others in place of the One Leader. He acknowledged no share in leadership for the religious leaders, merchants, and tribal chiefs who had set themselves up as the gods of the nation. Essentially, this policy rested on two Qur’anic instructions: first, that he convey exactly the message and prophethood given to him; and second, that he establish and perfect the religion and not turn away from this path.

“O Messenger! Convey to the people what has been revealed to you from your Lord. If you do not, then you will not have fulfilled the duty of conveying His message.” Surah al-Ma’idah: 67

“Establish this religion and do not become divided and fragmented in it. What you call them to is grievous for the polytheists.” Surah al-Shura: 13

D. Attention to All Aspects of the Call

He paid due attention to every aspect and dimension of the call. He kept each aspect alive and fresh. Here I will discuss three particular dimensions of his call. First, warning—meaning alerting and cautioning. Second, the call to seek forgiveness—that is, the call to repent and return to Allah. Third, giving glad tidings. At the place in Surah al-Ahzab where his being a giver of glad tidings and a warner is discussed, various aspects of his model as a Messenger, his different forms of distinction, and important dimensions of his duties and activities are also discussed. It is clear that glad tidings are connected with repentance and seeking forgiveness. This truth has been discussed in numerous places in the Qur’an.

1. Warning

He began the work of warning from the very earliest stage. It was assigned to him in Surah al-Muddaththir. The same matter is then mentioned in numerous places throughout the Qur’an. His work included warning about turning away from divine guidance, rebellion against God, arrogance, and the consequences of following the arrogant. An important point here is that, first, when speaking of the consequences of all these matters, he mentioned both worldly and otherworldly consequences. He gave importance to both, while also focusing people’s attention and thought on the consequences of the Hereafter. He made it known that this is the real and everlasting consequence. Second, this work was not limited merely to admonition and intimidation. Rather, in modern terminology, we may say that in the work of warning he established both critical and empirical and theoretical proofs. There is no opportunity here to discuss this in detail.

2. The Call to Seek Forgiveness

The call to repentance and seeking forgiveness was also a fundamental part of his work of calling. The importance and emphasis given to these two matters, and the great success and glad tidings promised through them, prove that this was not merely a call to recite “Astaghfirullah” as a tasbih. Rather, it was an appeal aimed at achieving a great objective.

Reviewing one’s personal and collective activities means acknowledging that we are accountable to the Master of the universe. He is the Possessor of knowledge, power, and honor. He will take account, and He will administer justice. Seeking forgiveness also means that the consequence of the Hereafter is the true consequence. These aspects have been clearly discussed in the Qur’an and Hadith. The Holy Prophet (peace be upon him) emphasized these aspects in his teaching and calling.

3. Giving Glad Tidings

Giving glad tidings was an important part of his work of calling. These glad tidings concerned both this world and the Hereafter. At the same time, it was made clear that the reward of the Hereafter is the true and lasting reward: if you are true believers, you will be victorious in this world. You are promised succession in the earth. The doors of blessing from the heavens and the earth will be opened for you. On the other hand, you will attain Paradise, whose expanse is like the expanse of the heavens and the earth. You will attain forgiveness, mercy, everlasting blessings, eternal life, and the pleasure of God. In addition, you will receive whatever you ask for, and Allah’s storehouses contain many more blessings that He will grant you.¹ It is especially noteworthy here that he molded all the activities and efforts of his companions into a firm, passionate, living framework and kept a watchful eye on them at every moment, so that these matters would not remain merely acknowledged or understood. Rather, they would occupy their hearts and minds, become subjects of constant discussion, and lead to review and self-criticism, making them fully confident in these promises—whether the task involved raising the sword, administering punishment, or giving wealth. In short, the desire to attain these blessings was to become their consuming preoccupation.

E. Arrangement

The fifth point was that the Noble Prophet (peace be upon him) arranged the various parts and components of the da‘wah in an orderly manner. He arranged each component according to its importance and character. In this arrangement, some elements had the relationship of seed and fruit, while others had the structure of a foundation, pillars, and a building. Some components attained the status of a foundation, while others attained the status of decoration and beauty. For his task was not merely to present ideas like a philosopher, offer advice like a preacher, or continue making appeals like a caller. Rather, his task was to establish a well-organized and disciplined ummah. For this reason, he did not devote himself to building institutions, creating social organizations, or establishing khanqahs. He always maintained a clear distinction between the objectives and formalities of religious work and kept full sight of the mutual relationships among its various levels. He ensured that institutions and formalities did not take the place of the objectives. There are many verses of the Qur’an and numerous hadiths concerning this. I will mention one Qur’anic verse on the subject, in which it is said, in meaning: “if you are truly believers.” Everyone should also study those verses of the Qur’an that discuss who are believers and who are not, as well as the hadiths on this subject. Here I quote a Qur’anic verse concerning the importance of proper arrangement—

Do you consider providing water to the pilgrims and serving and maintaining the Sacred Mosque equal to the work of one who believes in Allah and the Hereafter and strives with all his might in the way of Allah? These two groups are not equal in the sight of Allah. Surah al-Tawbah, 9:19

3. The Noble Prophet (peace be upon him) and the Da‘wah toward Religion

Thus far, we have discussed some important aspects of the Messenger’s (peace be upon him) example concerning the da‘wah. Proceed further from here. You will see that there is a broad and important subject involving the relationship between his state of mind and the dignity of the da‘wah, his feeling of its grave responsibility, the restlessness of his heart for it, his scholarly, spiritual, moral, and practical preparation for it, and his mental condition along this path. The Qur’an has discussed this subject extensively. From it, we have gathered here only a few gems.

A Sense of Grave Responsibility and Constant Reflection and Restlessness

The work of calling toward Allah, bearing witness to the truth, and establishing the religion is extremely complex and demanding. Yet it goes without saying that for the commander of the caravan, the burden of this immense responsibility is a thousand times heavier and more difficult. If someone takes this responsibility upon himself as a job or profession, or under the pressure of circumstances or for inner consolation, he may not be able to discharge it properly. A person can discharge this responsibility properly only when he regards it as a responsibility entrusted to him by his Master.

For this path is very difficult, and its demands are extremely complex. The leader has to face the greatest share of its crises and difficulties. Along this path, he must possess the greatest measure of complete selflessness, sincerity, and devotion. He must possess an exceptionally elevated and pure moral character. It is essential for him to exercise patience in the face of the fiercest opposition. Remaining firm and steadfast is essential for him; remaining firm and steadfast is his obligatory duty. Even when no prospect of success is visible, he must continue his work with full vigor. Evil must be answered with good. Insults must be answered with a smile. Thorns must be crossed with a smiling face. After being pelted with stones, he must pray for guidance. He may not adopt the policy of mocking and ridiculing opponents or considering them small and insignificant. He must possess boundless courage to traverse the rises and falls of a difficult path with weak and incapable companions. He must silently endure all the excesses of his own people. Along with achieving success in fulfilling a responsibility from Allah the Exalted, he must completely protect himself from the temptation of arrogance and vanity that may arise. In other words, his character must be a practical embodiment of the Qur’an. The Messenger (peace be upon him) rose to the summit of all these qualities. In reality, this was his Mi‘raj. It was only after achieving success in the difficult field of Ta’if that his heavenly Mi‘raj took place. Arabia and the non-Arab world were brought under his authority.

The Messenger (peace be upon him) had not the slightest doubt in his heart that the responsibility he was carrying out and the path he was traversing had been entrusted to him by Allah Himself. His certainty concerning this was entirely distinct and far above that of all other people. I think no human being can come even close to such certainty. For Allah the Exalted Himself was speaking with him. Jibril the Trustworthy (peace be upon him) was coming to him. Revelation was being sent down upon his blessed heart.

Our share as members of the ummah is only that which we gain from the manner of certainty reflected in these words of the Qur’an. This is sufficient for us if we can acquire it exactly as it is.

And thus We made you, the Muslims, a moderate ummah, so that you may be witnesses over the people of the world. Surah al-Baqarah, 2:143

O you who believe! Become helpers of Allah. Surah al-Saff, 61:14

Who among you is prepared to give Allah a goodly loan? Then He will return it to him many times over. Surah al-Baqarah, 2:245

In the places where the Noble Qur’an addresses the Prophet (peace be upon him), saying, “Do not be one who doubts,” it also expresses, beneath that address, anger and displeasure toward the opponents.

A. The Attitude of Regarding It as Allah’s Work

The Noble Prophet (peace be upon him) carried out all his tasks with the feeling and confidence that this was Allah’s work. Whenever the Qur’an was revealed, explanations and analyses were presented to strengthen and deepen this confidence. A clear understanding was created within him that this revelation was coming down from Allah Himself, that he was upon the truth and the Straight Path, and that he was certainly among the messengers. In this way, the confidence and certainty of the Companions also increased alongside his. In fact, this was reminded to him at every moment, because whenever weakness appeared in this feeling, distortion would raise its head. Indeed, whenever weakness appears in this feeling, distortion inevitably raises its head. If someone wishes to express the Prophet’s character in a single word, that word is sabr. I wish to use this word for him not in its narrow sense, but as a word with a broad meaning. And all his sabr was for the sake of his Lord, just as all his activities were devoted to the purpose of his Lord.

And for the sake of your Lord, observe sabr.

B. Under the Supervision of the Master

This is an important matter. The Messenger (peace be upon him) carried out all his work before and under the supervision of that Master who had instructed him to fulfill this responsibility. He was his constant companion. He heard and saw everything: whatever the opponents said and did, whatever his companions said and did, and whatever he himself did and said.

O Prophet, observe sabr until your Lord’s final judgment comes. Indeed, you are under Our watchful sight. Surah al-Tur, 52:48

I am with you. I hear and see everything. Surah Ta-Ha, 20:46

Wherever you may be, He is with you. Surah al-Hadid, 57:4

We are closer to him than his jugular vein. Surah Qaf, 50:16

Do not fear; Allah is with us. Surah al-Tawbah, 9:40

Whenever three people hold a consultation, Allah is their fourth. Surah al-Mujadalah, 58:7

The state that becomes evident to us from these verses has two aspects. On the one hand, there is an inexhaustible treasury of consolation, peace, confidence, tawakkul, courage, fearlessness, emotional connection, and renewed inspiration at every moment. A golden example of this is the incident of the Cave of Thawr. Indeed, the entire life of the Noble Prophet was filled with such incidents. Throughout the whole twenty-three-year life of his prophethood, there was not a single moment when he experienced mental stagnation, when his emotional enthusiasm became sluggish, or when he lost courage.

The second aspect is a treasury of awareness of the dignity and delicacy of the responsibility. Whose work is being performed? This thought awakens one to the dignity of the work. When someone realizes that Allah Himself is watching the work he is doing, how can his mentality remain free from an intense awareness of responsibility? In fact, the more greatly he can appreciate the greatness of the Master, the more he will be able to feel that His work too is exalted and worthy of honor.

C. Awareness of the Dignity and Responsibility

The Noble Prophet (peace be upon him) was always conscious of the dignity, weight, and delicacy of his work—even at the time of revelation. When revelation came down, he went to Khadijah (may Allah be pleased with her). As soon as he arrived, he said, “Cover me with a cloak.” The Qur’an has indicated here, along with his other states, this particular condition of his.

Before him lay an immense task and a great responsibility. Fear of it had overwhelmed his heart. A ray of light in dense, pitch-black darkness had to be illuminated. A call consisting of a few words had to awaken all the hearers. A small seed had to be sown and transformed into a tree whose roots had taken deep hold of the earth and whose branches had unfolded into the upper sky, a tree that would always bear fruit, with caravan after caravan benefiting from its fruit and shade. Thus, the Qur’an transformed the unease in his mind, the despair in his heart, and the mountain of responsibility appearing before his eyes through the state of being covered with a cloak.

At the same time, he also understood that the meaning of calling to the truth and the responsibility of leadership was that the days of stretching out one’s legs and sleeping were over. Now he had to gird himself and prepare. This work had to be continued without interruption. Standing in the field, he had to devote himself to the courageous task of warning and alerting the whole world and to a vibrant struggle to establish Allah’s supremacy. He had to persevere.

D. A Weighty Word

The message that came to the Messenger (peace be upon him) was not merely an invitation to travel through the realm of knowledge; rather, it was a weighty word. The command to traverse the difficult stages of da‘wah, Hijrah, and jihad was included within this weighty word. Revelation was not sent down merely for recitation and the attainment of reward. Rather, it was a weighty burden of responsibility. It was not merely a burden of thought and inner understanding; drops of sweat would gather upon his blessed body.

At such times, when he was seated upon a mount, the mount would sink under the weighty pressure. This has been stated clearly in the Noble Qur’an.

Indeed, We are about to send down upon you a weighty word. Surah al-Muzzammil, 73:5

For him, this was not a word of play or amusement. Rather, it was a mission so closely connected with his entire life that it was breaking his back—a burden that was to be lightened somewhat only through the grace of the Most Merciful.

And We have lifted from you the burden that was breaking your back, a burden that was to be lightened somewhat only through the grace of the Most Merciful.

And We have lifted from you the burden that was breaking your back. Surah Alam Nashrah, 94:2–3

The awareness of the responsibility of bearing witness to the truth always weighed upon his blessed heart like a heavy burden. According to the narration of Abdullah ibn Mas‘ud (may Allah be pleased with him), on one occasion the Noble Prophet (peace be upon him) instructed him to recite the Qur’an. At first he became quite startled, thinking, “I am to recite the Qur’an to the one upon whom revelation was sent down?” Then, when the Prophet (peace be upon him) repeated the instruction, he recited several verses from Surah al-Nisa to him. While reciting, he reached—

Then consider what they will do when We bring one witness from every community and present you as a witness against all of them. Surah al-Nisa, 4:41

When he reached this verse, a voice came: “Abdullah, stop!” Abdullah said, “I then raised my head and saw tears streaming from both his eyes.”

E. Constant Reflection and Distress:

The result of his intense awareness and feeling of the magnitude of the entrusted work and grave responsibility was that he could not regard the position of da‘wah and the movement as a cloak that one could put on and wear about with pleasure. Rather, this work became the cause of his constant reflection and distress. It took a place in the secluded chamber of his heart and spread a network of roots through its depths. At every moment, this reflection kept his heart and mind distressed. This was his remembrance morning and evening. This was his thought. This was his business. For every demand of this work, his desire was that all people would be illuminated by the light of guidance, perceive the truth, and follow the right path. The Qur’an depicts this reflection in his heart, this distress, this surging desire, this pain, and this unease as follows.

O Prophet, perhaps you would destroy yourself in grief because they are not becoming believers. Surah al-Shu‘ara, 26:3

Through this concern, reflection, and distress, he was pushing his own life toward destruction. The Islamic movement cannot function under any circumstances without such longing for the guidance of people.

Because of this anguish of the Noble Prophet, the Qur’an had to pull him back by the sleeve again and again. It had to explain to him that illuminating every person with the light of faith was not included in his responsibility. He had not been sent as a police officer, lawyer, or field marshal. Conveying the da‘wah was his fundamental responsibility. Whether each person accepted it or not was his own affair. Every person had been given the freedom to choose his path in life. Verses of this kind in the Qur’an primarily reveal the Prophet’s state of distress and anguish, indicate the position of the caller to the truth, and also point to the extent of his work as a teacher.

O Prophet, can you make such deaf people hear? Or such blind people see? Allah does not guide those whom He lets go astray. Surah al-Nahl, 16:37

Your people deny this, although it is the truth. Say to them, “I have not been appointed as a guard over you.” Surah al-An‘am, 6:66

One’s Own Preparation:

From the very first day when the Noble Prophet (peace be upon him) began the work of conveying the Holy Word, da‘wah, and the movement, he also began his own preparation. This was a comprehensive and complete preparation. We shall discuss some aspects of this preparation here.

A. A Close Relationship with the Qur’an:

The crown jewel of this comprehensive preparation was the Noble Qur’an. This Word was being revealed to him. He received it and understood it. He engaged in deep thought and study concerning it. He acquired the treasure of knowledge contained within it. He held this complete Word within his heart, loved it more than life, immersed his soul in it, and molded himself according to its pattern.

On the one hand, this was an indispensable task for his scholarly, spiritual, and moral preparation. On the other hand, the Qur’an itself was the central point in fulfilling the responsibilities of prophethood, da‘wah, and the movement. Reciting its verses to people, teaching them, training them in wisdom, and purifying them were his fundamental tasks.

We have sent among you a Messenger from among yourselves, who recites Our verses to you, purifies you, teaches you the Book and Wisdom, and teaches you what you did not know. Surah al-Baqarah, 2:151

We have sent among you a Messenger from among yourselves, who recites My verses to you, purifies you, teaches you the Book and Wisdom, and teaches you what you did not know. Surah al-Baqarah, 2:151

His relationship with the Noble Qur’an was not one of force or compulsion. Rather, it was a relationship of powerful attraction and love. For from here the essence of all his activities was nourished. Concerning his love and powerful attraction toward the Qur’an, revelation says:

O Prophet, do not move your tongue hastily to memorize this revelation. Surah al-Qiyamah, 75:16

In explaining this verse, Maulana Amin Ahsan Islahi wrote:

It is impossible to express in words the image of the turbulent waves of love and attraction that arose within the Noble Prophet (peace be upon him) at that time. After the restless wait during the long interval in which revelation had ceased, when Gabriel (peace be upon him) would arrive amid the storm of the opponents’ extreme insolence, carrying the message of the Lord of the Throne, can the feeling of love and attraction that arose in his heart be expressed in words? It was like a child distressed by hunger and thirst. As soon as his mother took him to her breast and placed his mouth upon the nipple, he seemed to want to drink all the milk in his mother’s breast in a single breath. If a traveler on a scorching desert road, after crossing a long stretch with his chest parched by thirst, were to find a pitcher of cool, sweet water within reach, he would wish to drink all the water in the pitcher in one breath. Likewise, after a long separation, when one receives a letter from one’s beloved, the yearning attraction of his restless soul wishes to read all the words of the letter in a single glance.

B. Intense Longing for the Acquisition of Knowledge:

After Allah’s command came, the rapid movement of the tongue for memorizing the revelation was indeed brought under control. But the heart’s attraction and restlessness remained unconquerable. For the expression and fulfillment of this attraction and restlessness, an intense desire to attain greater depth in the sacred speech became manifest:

“And pray: ‘My Lord, increase me in knowledge.’” Surah Ta-Ha: 144

The destination lying ahead of the dawah of the Deen cannot be attained without acquiring knowledge in the academy of revelation. This task cannot be accomplished without an abundance of knowledge and learning. For this, broad competence in outlook, mentality, and thought is necessary. A complete treasury of wisdom is necessary. The Messenger (peace be upon him) acquired this knowledge and wisdom from the Noble Quran itself. On this basis, he established for humanity the foundation of a way of life. The attraction and restlessness toward knowledge that a leader needs to possess were present in him; rather, in this matter he turned toward the Throne. He prayed to Him alone. He placed his trust in Him alone. He relied upon Him alone. For He alone is the source of knowledge and wisdom.

Then, whenever he received any portion of the Quran, he immediately made it nourishment for his own spirit. Indeed, this was the wisdom behind the Quran being revealed gradually, little by little. Every moment of his life remained connected with this Quran.

C. Qiyam al-Layl and Tartil of the Quran:

What was his method? In the early days, leaving the comfort of his bed, he would stand for most of the night before the Quran, with his hands folded. Sometimes he would do this for half the night, sometimes longer, sometimes less, sometimes one-third of the night, and sometimes nearly the whole night. No method could be more effective for absorbing the Quran and merging it into one’s very being.

Stand in prayer at night, but for less than half the night, or a little more or less. He never refrained from it. Even in his later years, his feet would swell from standing so long. Besides this, he was always absorbed in reciting the Quran. In Ramadan Mubarak, he would complete the entire Quran. Usually, he recited long passages in the Fajr prayer.

“Recite the Book that has been sent down to you through revelation, and establish prayer.” Surah al-Ankabut: 45

Establish prayer from the time the sun declines westward until the darkness of night falls. And adopt the established practice of reciting the Quran at dawn, for the recitation of the Quran at dawn is witnessed. And during the night, perform Tahajjud. This is an additional act for you. It is not unlikely that your Lord will raise you to the Praised Station. Surah Bani Isra’il: 78–79

D. Divine Remembrance:

Prayer has been mentioned together with the Quran. The relationship between the two is inseparable. Therefore, I would say that prayer was the greatest refuge of the Noble Prophet. Through it he received help. Whenever anything cast him into worry, he would begin to pray.

Besides reciting the Quran and performing salah, he would remember Allah abundantly. He would praise Him and offer thanks to Him. Day and night, morning and evening, and on every occasion and in every activity, he expressed these feelings through short phrases. He also prescribed specific numbers and times for these acts of remembrance. He followed this practice himself and urged his Companions to do likewise. In this way, he blended the expression of a relationship with Allah into the flow of communal life. Likewise, in every circumstance and for every opportunity and need, he prescribed and taught heartfelt, emotional supplications of broad meaning. In particular, he regularly performed istighfar. Alongside worshipping Allah and supplicating to Him, he made istighfar a fundamental part of the dawah. He himself sought forgiveness again and again, so frequently that his Companions knew when he was doing so. At the conclusion of every task and before every gathering or meeting, he would perform istighfar. One of his Companions saw him seek forgiveness more than seventy times a day. His Companions also followed his example.

E. Sabr:

The Noble Prophet (peace be upon him) was a complete model of such qualities as worship, sincerity, love, gratitude, and reliance upon his Lord. In obedience to his Lord, too, he held the highest rank. He would sacrifice himself in His path; he was the foremost of all in giving everything away. There is no opportunity here for a detailed discussion of all these aspects. However, I consider it necessary to discuss a few aspects of the vast treasury of moral character he possessed in the form of sabr. His complete character was an unfathomable ocean, whose infinite depths cannot be reached by diving into it. Even sabr alone has so many extensive dimensions that it is difficult to enumerate them.

4. The Conduct of the Messenger of Allah toward His Opponents

Some factors that advanced Islam’s dawah and movement were the opposition of its opponents. In some cases, their opposition caused the believers to become firm like a wall of molten lead and advance uncompromisingly, carrying out their work with sabr. These statements are very brief and fundamental. But it is necessary to know some of the details. Sabr is also the basis of noble qualities such as responding to evil with good, mercy, and forgiveness. But now we must examine what forms the opposition and circumstances created by the opponents took, in confronting which it is important for us to know the Prophet’s manner of exercising sabr.

A. Verbal Opposition:

Enduring physical oppression and persecution, remaining firm and steadfast in one’s position in the face of it, and continuing the advance are unavoidable demands of sabr. But in a long, unceasing, life-and-death struggle, the most painful, dangerous, and terrifying trial and affliction is often that which comes verbally. The Noble Quran has explained it in the words, “what they say.” Physical affliction does not last long, because the human body’s capacity to endure is limited. As a result of physical persecution, a person may become weak and retreat somewhat from his position. But it is not possible for him to become trapped in a web of deception and conspiracy, to follow a false path while believing himself correct, to sink into doubt and uncertainty, to lose enthusiasm and energy, to fall prey to despair and anxiety, or to become disconnected from and enervated in relation to the movement.

Verbal opposition, on the other hand, wounds the heart, tears the veins and sinews apart, shatters the heart, and plunges the mind and disposition into doubt and uncertainty. This condition continues without interruption. For, compared with striking someone physically, bombarding him with words is an easier task. It is a matter of civility (?). The opponents of the Messenger (peace be upon him) were constantly doing precisely this. Therefore, from the very beginning, the Noble Quran taught him to adopt sabr in confronting verbal opposition. This instruction was also repeatedly emphasized thereafter.

“And be patient with what they say, and withdraw from them graciously.” Surah al-Muzzammil: 10

The opponents denied the truth of the words he conveyed. They spread gossip and made accusations. Besides verbal attacks, they also used gestures. They doubted his intention and sincerity. They distorted his words and distorted their meanings. He kept stubbornness and obstinacy under control. He kept his speech in check. He protected his tongue from answering evil with evil. He remained firm and steadfast on his chosen path.

Besides remaining firm upon his faith and certainty and continuing to carry out his responsibility, he adopted complete sabr in confronting trials that followed one after another like beads on a string. The forms of this sabr were varied.

One form of sabr was that he did not answer these statements of the opponents. He did not engage in arguments, quarrels, or disputes with them. He would turn away. For even if he argued and debated with them, they would not accept the truth. They simply would not. His time alone would be wasted. Moreover, participating in such gatherings of mockery and ridicule was harmful to his Deen and to himself.

Second, friendship and love with these people were out of the question. But when he separated from them, he did not do so with enmity, hatred, or quarrelling. He continued to deal with them with human sympathy. He also continued the work of dawah. The Noble Quran analyzed this conduct as “withdrawing from them graciously.” The same picture has also been drawn in the wording of the verse. A similar instruction was given in the words, “Do not sit with them.” It says:

“And when the ignorant address them, they say: ‘Peace be upon you.’ Surah al-Furqan: 63”

“And turn away from the ignorant.” Surah al-A‘raf: 199

“Wherever you hear people denying the verses of Allah and mocking them, do not sit with them at all until they engage in some other discourse. If you do so, you will then be like them.” Surah al-Nisa: 140

“When you see people finding fault with My verses, turn away from them.” Surah al-An‘am: 68

An even greater virtue of his was that he forgave them. Instead of returning abuse with abuse, he prayed for them. He answered evil with good. We shall discuss this further ahead.

When people continue to deny senselessly, refuse even to listen to the call of truth, become engrossed in arrogance and self-conceit, and regard the caller to truth as insignificant and contemptible, it is an inevitable feature of human nature that the heart becomes burdened with grief and sorrow. The Noble Prophet (peace be upon him) also experienced this condition. But with the help of the Quran, he rose above it. He overcame this state. After receiving consolation from Allah Almighty, his Patron, he applied himself to fulfilling his responsibility with renewed vigor.

“So do not let what these people say cause you distress and sorrow. We know all that they reveal and all that they conceal.” Surah Ya-Sin: 76

“So let not the disbelief of anyone who disbelieves cause you anxiety. They must return to Me, and then I will inform them of all that they used to do.” Surah Luqman: 23

The opponents’ conspiracies and obstinacy, their efforts to thwart the Islamic dawah, the association of some people who had received the dawah with disbelief, and their coordination with the disbelievers would cause him anxiety. They would weigh upon his heart. He confronted this condition with the help of the Quran as well.

“Do not grieve over their actions, nor let your heart be distressed because of their conspiracies.” Surah al-Nahl: 127

“O Prophet, let not those who hasten toward disbelief cause you anxiety—those who say with their mouths, ‘We believe,’ while their hearts do not believe, or those who became Jews.” Surah al-Ma’idah: 41

The desire to obtain things quickly and the wish to see results are timeless characteristics of the human mind. A great deal of sabr is also needed to confront them. Indeed, some say that the very name for not being hasty is sabr. The Prophet’s sabr took various forms. One aspect was that when, despite his utmost effort and complete sincerity, people did not accept his dawah, it was natural for him to wish that some of the demands or conditions they were making would be fulfilled, so that they might receive tangible proof and signs and accept the dawah. Another aspect was the wish that they might witness some portion of the destruction they had been promised. He also felt a desire that the caravan of this path of truth and reality should reach its destination very quickly.

In all these circumstances, he adopted the principle of patience and sabr on the basis of Quranic guidance. Leaving directly to Allah all matters concerning fulfilling unreasonable demands, whether Allah’s punishment would come to pass, and reaching the desired destination, he kept himself occupied with his work. Allah Almighty clearly informed him that there is no other path to success besides the path of arduous struggle and trial.

“O Prophet, We know that your heart is distressed by what they say. But they are not rejecting you; rather, these wrongdoers deny the verses and signs of Allah. Messengers before you were also rejected, but they endured that rejection and the persecution inflicted upon them until Our help came to them. None can change the words of Allah. You have already received news of the previous messengers. If their aversion and rejection are difficult for you to bear, then, if you can, seek a tunnel in the earth or a ladder to the sky and bring them a sign. Had Allah willed, He could have gathered them all upon guidance. So do not be among the ignorant.” Surah al-An‘am: 33–35

“Therefore, be patient, as the messengers of firm resolve were patient, and do not be hasty concerning these people.” Surah al-Ahqaf: 35

“Therefore, follow the guidance sent to you through revelation, and be patient until Allah’s judgment comes.” Surah Yunus: 109

B. Confrontation and Jihad

Those who persisted relentlessly in opposition, displayed extreme hostility in word and deed, and had clearly shown that they would no longer accept the truth came out with drawn swords. They tried to eradicate the Messenger’s (peace be upon him) dawah and movement and spread a web of conspiracies. Some people who claimed to have believed nevertheless assisted the disbelievers and tried to stab the movement in the back. The Noble Prophet (peace be upon him) adopted firmness toward all of them and waged jihad against them. Failing to do so would have been highly harmful to the great purpose entrusted to him. Yet in this undertaking he did not exceed the slightest limit or transgress. He did raise the sword, but he safeguarded every limit of justice and morality:

“O Prophet, never obey the disbelievers, and strive against them with this Quran in a great striving.” Surah al-Furqan: 52

“O Prophet, strive against the disbelievers and the hypocrites and be firm with them.” Surah al-Tawbah: 73; Surah al-Tahrim: 9

“And fight in the way of Allah against those who fight you, but do not transgress. Indeed, Allah does not like transgressors.” Surah al-Baqarah: 190

“Do not let the hatred of a people provoke you to such an extent that you abandon justice. Be just; that is nearer to God-consciousness.” Surah al-Ma’idah: 8

The Noble Prophet (peace be upon him) did not apply the above-mentioned principle against those opponents whose opposition had not reached the level of hostility, fighting, and conspiracy, or regarding whom it had not been conclusively established that they would never return to the path of guidance.

C. Excellent Morality:

But the most important point concerning his conduct toward both types of people mentioned above is that he never abused them, mocked them, ridiculed them, insulted them, or behaved toward them in a despicable manner. He never made fun of anyone. He was never driven by envy or hatred. He did not even use an impolite word. He did not abuse their idols or false gods either. Yet he fully criticized them. The language used in the Quran to criticize the learned men and the Jews is much gentler than the language of criticism used by the Israelite prophets Isaiah, Jeremiah, and Jesus, peace be upon them, in the Bible. He never became angry with a questioner in this manner. He never scolded anyone. He never treated anyone contemptuously. He never became enraged with anyone. He never puffed out his cheeks or frowned. In this matter too, his conduct was a complete model of the Quran:

“O believers, let not men ridicule other men; perhaps they are better than them. Nor let women ridicule other women; perhaps they are better than them. Do not defame one another, nor call one another by offensive nicknames.” Surah al-Hujurat: 11

“Do not turn your face away from people, nor walk on the earth arrogantly. Surely Allah does not like any self-conceited boaster.” Surah Luqman: 18

“And do not rebuke the beggar, and proclaim the favor of your Lord.” Surah al-Duha: 10–11

“Do not insult those they invoke besides Allah, lest they insult Allah in hostility without knowledge.” Surah al-An‘am: 108

D. Repelling Evil with Good:

In fact, in his conduct toward opponents, the Noble Prophet (peace be upon him) occupied an even higher rank. He was the Mercy to the Worlds. He was the embodiment of kindness and gentleness. Whoever acted excessively toward him, he forgave. Those who treated him badly, he treated excellently. In this respect too, his pure life was a model of the Quran:

“Adopt a policy of graciousness and forgiveness.” Surah al-A‘raf: 199

“The recompense of an evil is an evil like it. But whoever forgives and reconciles, his reward is with Allah.” Surah al-Shura: 40

“Good and evil are not equal. Repel evil with that which is best, and you will see that the one between whom and you there was enmity will become as though he were a devoted friend.” Surah Ha-Mim al-Sajdah: 34

The Incident of Ta’if:

On this occasion, it is appropriate to bring forward an incident from the noble Seerah: his journey to Ta’if. When most of the people in Makkah rejected his call and there was no longer any possibility of making that city the center of the Islamic movement, he went to Ta’if. He hoped that the people of Ta’if would offer that center. He hoped that land would be found there for him and his movement. An ummah would rise from there, and Allah’s Deen would be established.

The three chiefs of Ta’if received him in the most despicable manner. One said, “Has Allah found no one besides you to make His Messenger?” The second said, “By making a person like you a Messenger, the curtains of the Ka‘bah have not been torn apart.” The third said, “If you are a true prophet, I am not fit to speak with you; and if you are a liar, you are not fit to speak with us.” After rebuking and driving him away, all three chiefs set unruly boys against him. They abused him and began pelting him with stones. Blood flowed from his body and collected in his shoes. At last, he took refuge in a garden. At that time, Jibril, peace be upon him, came to him, accompanied by the angels of the mountains. Jibril said, “The angels of the mountains have come with me. At your command, I can crush the people of Ta’if between the two mountains.” Allah’s Messenger, the caller to Allah’s path, replied, “No. I am not without hope that Allah will bring forth from this people those who will worship Him.”

Indeed, this was his sublime moral character. As a result, people were drawn to him like moths and gathered around him. It was this character of his that won the hearts of his opponents. His forgiveness and mercy prevailed over those who shed his blood at Uhud, those who inflicted indescribable suffering on him in Makkah for many years, and those who slandered his beloved wife.

Among those who responded to his call were some who had heard it—the message of the Qur’an had reached their ears. In my limited knowledge, their number was very small. Another group consisted of those who saw him with their own eyes, saw his character, his Seerah, and his blessed countenance. Seeing him, they said, “This cannot be the face of a liar.” They were attracted by his generosity and magnanimity and embraced faith. Their number was greater. The magnetism of the great personality of the caller to whom they responded essentially brought together the group of people who devoted themselves to the Islamic movement.

5. The Messenger’s Conduct toward the Companions of the Movement:

It is not easy to bring people together on the basis of a belief, goal, and objective. But an even more difficult task is to keep them united upon it—that is, to bind one another in a strong bond, string them together like beads on a single thread and make them one, create harmony in their temperaments, keep their emotions and attraction alive and enduring, hold them firm to the objective through the movement’s ups and downs, and advance them toward the destination.

Division and separation easily enter every organized unit and weaken it. In a state of unity, the duty of a capable and wise leader is to keep those who have responded to the call firmly united in the movement.

Apart from the inherent appeal of the movement’s call and the leader’s moral qualities, environmental pressure, speeches, written propaganda, slogans, and similar means may succeed in bringing people together and gathering crowds. But to transform this crowd into an organized power, and to use that power in such a way that they remain the leader’s companions from beginning to end with love and sincerity, is extremely difficult.

Indeed, this task requires a leader endowed with an entirely different set of qualities. The Seerah of the Noble Prophet is an ideal example of such leadership.

Other leaders in the world have also gathered people and accomplished their work through them. Leaders of both truth and falsehood have done this. But generally, their colleagues expressed some dissatisfaction upon reaching one stage or another of the movement. Only the Prophet retained, even after many years, the same pure attachment and devotion toward him that they had shown on the first day.

Ra’ufur Rahim:

What created this astonishing condition? This too was a unique feature of his character. Here we shall discuss several aspects of this remarkable character. I believe these extraordinary qualities of his character can be summed up in two words. The Qur’an itself used these two words for him. Toward his companions and the community of believers, he was “Ra’ufur Rahim”—compassionate and merciful toward his fellow workers.

“Know that a Messenger has come to you from among yourselves. Your suffering is grievous to him. He is deeply concerned for your welfare. He is compassionate and merciful toward the believers.” Surah At-Tawbah: 128

These two words were also used as attributes. It is as though Allah used, in describing His Messenger’s conduct and character, the same two words that He used for Himself. It should be noted that the Qur’an expressed, in a single word, the Prophet’s existence, his Messengership and guidance, the history of warning and giving glad tidings, steadfastness upon justice, and moral greatness for all creation and humanity. That word is “Rahmatul-lil-‘Alamin.” Examine any aspect of the Noble Prophet’s relationship and conduct with his companions, and you will find the same picture: a reflection of love, mercy, and compassion from head to foot.

Look at these two words from an even broader perspective. All kinds of excellent qualities and character traits are contained within their meaning: love for fellow workers, valuing them, seeking their welfare, serving them, purifying them, teaching them, consulting them, showing them mercy and forgiveness, and even teaching them proper conduct and disciplining them. If Allah used another word as His personal name, it is Rahman. Rahman is an attribute encompassing almost all His attributes. And if the Messenger of the Rahman would not be Ra’ufur Rahim, then what would he be?

The Qur’anic verse that mentions these two fundamental words regarding the Noble Prophet also contains their explanation. Ra’ufun (compassionate) primarily carries a negative aspect: removing harm and injury—that is, devoting oneself to removing everything that may cause harm, suffering, or evil. Rahmat, on the other hand, primarily carries a positive aspect: conferring welfare; that is, compassion and goodness that open the doors of benefit, progress, success, and well-being.

It is clear from the Qur’an, and it shines throughout his entire blessed life, that from the very beginning his mercy and compassion were so broad that anything capable of causing harm to his companions in any way caused him profound distress. To convey the intensity of the condition this created in his heart and conduct, the Qur’an uses the word ‘Aziz, meaning powerfully pervasive. This means not only that no one ever suffered any kind of harm through any word or deed of his—that he never abused, humiliated, slandered, backbit, dishonored, or struck anyone—but also that, even in the demands of the Deen, the responsibilities of the movement, and the injunctions of the Shari‘ah, he did not demand anything excessively burdensome. This does not include the sacrifices and self-denial that open the doors to success in this world and the Hereafter.

On the other hand, his condition was such that it can be explained only by the words eagerness or heartfelt desire. Their significance is that every word is spoken and every deed performed solely for goodness, welfare, and progress. However much one says or does for this purpose, the heart is not satisfied, fearing that something may have been left undone. It longs to do more and more, and to continue doing so at every moment. This thought and concern kept him troubled at all times. This was the nature of his aspiration; this was his condition.

His heart and deeds were cast in the mold of these two noble qualities. The forms in which they manifested themselves were countless, and the blossoms, leaves, and fruits that emerged from them cannot be enumerated. Yet the light radiating from several important forms should illuminate our hearts and our path. Every one of his companions was precious to him. He withdrew his gaze from all the world’s luxurious attractions and directed it solely toward his companions. At every moment he remained engaged in their education and purification. He treated them with mercy, gentleness, affection, and love. He dealt with each according to that person’s ability and mental capacity. He included them in consultation. He viewed their mistakes with forgiveness. He was the embodiment of mercy and forgiveness.

a. A Sense of Honor and Intimate Bond:

Anyone who became his companion on the path of servitude to Allah, pledged allegiance by placing his hand in his, abandoned everyone else and followed him, was his most precious asset. Such a person had a place in his heart, and he shared a loving bond with him. He had made himself one with him. There was neither worldly interest nor desire of the self in this; his heart was completely pure of these things. His companions were more precious to him than all worldly things. It never happened that he turned his gaze away from them or abandoned them to look even once toward worldly splendor, any interest or gain, or any high position or fame:

“Keep yourself patiently with those who call upon their Lord morning and evening, seeking His pleasure. Do not let your eyes turn away from them. Do you desire the adornments of worldly life?” Surah Al-Kahf: 28

The reason is clear. Their relationship was solely for the sake of that Being whose pleasure and favor they sought, and no temporary need was involved. It was not a relationship established when desired and broken when desired; raised above their heads when desired and trampled underfoot when desired. This intimate bond and sense of honor were fundamentally a great source of his affectionate gentleness.

Because this relationship was for Allah’s sake, it was extremely valuable. The Noble Prophet also knew that the greatest means of receiving Allah’s help was the community of believers who were his companions. The stronger their mutual relationship, the more certain the attainment of the objective; and the love their leader showed them would be reflected in their mutual relations. He also knew the position of the community of believers: Allah would grant him success because of their companionship and unity. No human being has the power or authority to obtain the divine reward that can be attained only through His mercy:

“It was He who supported you with His help and with the believers, and joined their hearts together. Had you spent all the wealth on earth, you could not have joined their hearts together, but Allah joined them together. Surely He is Almighty, All-Wise. O Prophet, Allah is sufficient for you and for the believers who follow you.” Surah Al-Anfal: 62–64

As a result of such unity and relationship, the Messenger was able to shatter all the idols of lineage, tribal descent, honor, and prestige among Arabia’s tribal communities and add an astonishing chapter to human history. On the foundations of belief and action, he established brotherhood and founded the Ummah. He created a bond of brotherhood that even fourteen hundred years have been unable to erase.

As a result, this miracle occurred: of the countless people who joined him, none became his opponent, and none brought any complaint or accusation against him.

He gathered them all beneath the shade of his love, then protected them, brought them to maturity, and made them capable of spreading their wings and flying:

“Lower your wing in kindness to the believers who follow you”—that is, treat them with affection, gentleness, humility, and benevolent compassion.

Surah Ash-Shu‘ara: 215

b. Ta‘lim and Tazkiyah:

One of the fundamental functions of the Noble Prophet was teaching. Yet the way he educated the companions of his movement is unparalleled. Through recited verses, he turned them into living Qur’ans. Through instruction from the Book and Hikmah, he made them embodiments of knowledge, intelligence, and obedience. Through Tazkiyah, he purified their souls of every form of instability and brought them to the ascension of humanity. Both his Makkan life and his Madinan life bear witness to this. After the work of Da‘wah, all his thought and purpose became focused on this task.

A group of his companions followed his example in Qiyam al-Layl and the measured recitation of the Qur’an. Another group joined him in this work:

“And some of your companions also do this.” Surah Al-Muzzammil: 20

One such center was Dar al-Arqam, where he stayed secretly. From its storehouse he distributed knowledge and guidance, as people draw water by filling buckets from a well. He recited the Qur’an, and the companions learned. There were probably other arrangements there as well. We do not find a detailed account of this in the books of Seerah, but the Qur’an clearly points to it. He would rise for the recitation of the Qur’an, move among the companions, observe them, and keep informed of their circumstances:

“He sees you when you stand, and observes your movements among those who prostrate.” Surah Ash-Shu‘ara: 218–219

His task was not merely to recite or make others hear the Qur’an. Rather, it was also to explain it and make it one with people’s thoughts and actions. For this purpose, he taught the Qur’an gradually, in small portions. Hazrat Abdullah ibn Umar (may Allah be pleased with him) said, “We learned Surah Al-Baqarah from the Messenger over ten years.” Another Companion said, “We would learn several verses from the Noble Prophet, memorize them, and only then learn more.” The Qur’an itself was revealed gradually, and he taught his companions in precisely this way. His method of teaching is very clear: “We have revealed this Qur’an gradually so that you may recite it to the people at intervals, and We have revealed it progressively.” Surah Bani Isra’il: 106

“The disbelievers say, ‘Why was the entire Qur’an not sent down to this man all at once?’ Thus it is, so that We may strengthen your heart with it, and We have arranged it in distinct portions in a special order.” Surah Al-Furqan: 32

On the one hand was the recitation of the Qur’an, the source of knowledge, with measured recitation, especially recitation during the night while remaining awake. On the other hand was steadfastness in worship, particularly prayer, upon which the edifice of the Deen and the state was soon to be established. Through these two things he developed the minds and dispositions of his companions, purified their hearts, improved their moral character, and made them effective in their work. He continued this task until his final breath. We have already discussed how he infused the remembrance of Allah into every part of the entire way of life.

This work of intellectual, spiritual, and moral education and purification would not by itself have been sufficient if the Noble Prophet had not simultaneously engaged his companions in practical Da‘wah and the activities of Jihad in the field, where they were immersed in every kind of trial and became pure gold. Indeed, such spiritual and moral purification was not the intended goal in isolation. By challenging false gods, harshly criticizing the false system of governance, declaring that sovereignty and leadership belong solely to Allah, and demanding complete obedience to himself, the Noble Prophet opened the true school of Tazkiyah and purification. At every step he continued to instill in the companions a profound conviction: the road to success passes through this life-and-death desert, and the claim of faith will certainly be sifted and separated.

“Do people think they will be left to say, ‘We believe,’ and will not be tested? We certainly tested those before them. Allah will surely make evident those who are truthful and those who are liars.” Surah Al-‘Ankabut: 2–3

“Allah would never leave the believers in the state in which you are now. He will certainly separate the pure from the impure.” Surah Aal ‘Imran: 179

Through instruction in the moving khanqahs and running schools of the Qur’an, prayer, Da‘wah, and Jihad, the Noble Messenger formed that group whose relationship with its Lord was one of deep love and compassion; whose relationship with its own call and movement was firm and everlasting; and whose concern for it sprang from the depths of the heart.

Alongside this, he kept a keen watch over the following matters:

One:

Creating sincerity and devotion to Allah in one’s inner disposition. That is, whatever is done must be done for one’s Lord. The purpose of life must be to attain Allah’s pleasure. Every step must be liwajhillah—for the sake of Allah’s pleasure.

Two:

Creating an intense desire to sacrifice wealth. For human beings, there is no greater trial than attachment to wealth. In this context, the Noble Prophet taught people to live in the world while keeping the heart independent of it. Instead of teaching them to earn the world and establish themselves in it, he taught them to picture the world in their hearts as a short-lived provision and an object of pride.

Third:

He directed the focal point of life’s purpose toward the reward of the Hereafter and presented it as the real truth. Its image remained before people’s eyes as though displayed in a moving picture. They came to understand that this is the finest thing to attain, and that this is the everlasting attainment.

To explain these three things, different portions of the Qur’an continued to be revealed in succession. On the other hand, the discussions of these three things in the Noble Prophet’s gatherings also kept the people inspired and invigorated.

c. Observation and Ihtisab:

A leader and teacher must also confront the weaknesses, lapses, and errors of his companions and students. The discussion of how the Noble Prophet dealt with great mistakes and offenses through forgiveness and mercy will come later. But in this context as well, some of his principles are extremely valuable and serve as a philosopher’s stone in reforming organizational life.

He did not go about investigating his companions’ weaknesses. For this purpose, he did not establish any kind of intelligence system either. He was immensely pleased when people’s weaknesses and faults did not come to his notice and people corrected themselves. He also prohibited people from bringing complaints to him about their fellow religious brothers. He instructed that no one’s faults should be reported to him. He never became immersed in suspicion and doubt regarding his companions. Until something concerning a person became clearly evident, he maintained a good opinion of him. He did not speak ill of them behind their backs in any gathering.

There was therefore no question of rebuking or humiliating anyone for offenses and mistakes. Obedience to Allah and His Messenger was the central matter. Moreover, he did not regard anyone as immersed in sin merely because of that. Until something concerning a person became clearly evident, he maintained a good opinion of him. He did not speak ill of them behind their backs in any gathering.

There was therefore no question of rebuking or humiliating anyone for offenses and mistakes. Obedience to Allah and His Messenger was the central matter. Moreover, no person was regarded as inferior merely because he had fallen into sin.

Even so, whenever something came to his attention, he would offer the necessary admonition concerning it. He did so with the utmost affection; in such circumstances, overlooking something could have led to utter disaster. A remarkable example of his affection and wisdom in correction can be seen in an ordinary incident. Once, a man came to the Prophet’s Mosque and began urinating while standing on the floor. The people present tried to stop him, but he said: “Let him finish urinating first.” When the man had finished, he called him over and explained to him, “This is the House of Allah; it is forbidden to soil it.” He then instructed the Companions to pour water over the place and clean the urine.

When he learned of someone’s mistake, he would not discuss it in any gathering. He would not mention the incident by naming the person, nor would he shame him. Rather, he would generally say: “What has happened to people that they do such things?”

This does not mean that his instruction through rebuke and punishment was devoid of correction and accountability. Once, a man built a tall dome. He refrained from returning the man’s greeting and even had that dome demolished. On another occasion, a man was praying hurriedly, paying no attention to the essential elements of the rulings. He corrected him through criticism as well. Wherever punishment had to be carried out, he carried it out. After returning from the Battle of Tabuk, he enforced a social boycott against three Companions. He instituted the system of expiation. He also carried out purification through the collection of charity and wealth.

But his accountability was not that of a police officer or a despotic ruler. He watched over and supervised his companions like a loving father and teacher. His principal effort and instruction were always directed toward ensuring that people themselves engaged in self-criticism, kept alive the awareness that they would have to answer before Allah, and constantly sought forgiveness. Even when people came to him and confessed their mistakes, he urged them in this direction and himself prayed for their forgiveness:

If, when they had wronged themselves, they had come to you and asked Allah for forgiveness, and the Messenger had prayed for their forgiveness, they would surely have found Allah Most Forgiving, Most Merciful. Surah al-Nisa: 64

In this way, he removed their mistakes and opened the way for their sins to be forgiven in the Hereafter. For the true reward is the reward of the Hereafter, and the true punishment is the punishment there.

D. Conduct According to Ability and Capacity

One aspect of the mercy and affection of the Noble Prophet (peace be upon him) in leadership and teaching was that he dealt with each person according to that person’s ability and capacity. He paid very close attention to the fact that the people who had accepted his companionship were not all alike or of one kind. They also differed in faith and obedience. Each could achieve success in different kinds of work. The same demands could not be made of everyone. He did not like placing a burden on anyone greater than his strength and capacity. He did not rebuke his companions for human weakness. Rather, he accepted its reality.

A man came to him and asked, “What does Islam require?” He replied, “The testimony of faith—that is, bearing witness to Tawhid and Prophethood—and performing Hajj once.” The man asked, “Is there anything else besides this?” He replied, “No, nothing else.” The man left saying, “I will do neither less nor more than this.” The Noble Prophet (peace be upon him) said to his companions, “If you wish to see a man of Paradise, look at this man.”

But he did not do this with everyone. From some, he took an oath of allegiance to leave their homes with him. From others, he obtained a pledge to stake their lives and wealth. From some, he took a promise not to ask anyone for anything. From others, he demanded the suppression of anger and rage. Regarding some, it was said that unless they emigrated, they would not be counted among the believers. Regarding others, it was said that although they prayed, fasted, and claimed to be Muslims, they did not belong to our group because of certain offenses. Elsewhere, it was considered sufficient to say that whoever took our qiblah as his qiblah and ate the animals slaughtered by us belonged to our group.

It was as a result of this method that people of different kinds became his companions. Despite differences in faith, practice, ability, and capacity, everyone who followed him was satisfied and reassured that whatever he offered was being accepted.

E. Gentleness and Ease

A notable aspect of his gentleness was that he was profoundly tender-hearted toward his companions. His pure heart was such that there was not the slightest trace of harshness or force toward those who followed the true path. On the other hand, his conduct, dealings, speech, and manner of action contained no harshness, discourtesy, or ill temper. As a result, everyone who came to him joined his group and did not abandon his footsteps. At his indication, they did not hesitate for a moment to sacrifice their lives and wealth. The Qur’an depicts this as follows—

(O Prophet!) It is by Allah’s great mercy that you are so gentle toward these people. Had you been harsh and hard-hearted, they would have dispersed from around you. Surah Al Imran: 159

The incidents illustrating the gentleness, ease, and forbearance of the Noble Messenger (peace be upon him) are countless. Examples are found in his daily life, his organizational life, times of hardship and crisis, and in his dealings with both friends and enemies.

Hazrat Anas ibn Malik (may Allah be pleased with him) served him after remaining in his company for many years. He said, “The Messenger of Allah never scolded me or rebuked me. He never even said, ‘Why did you do that?’ or, ‘Why did you not do that?’ Any ordinary Muslim, even an elderly woman, could stop him on his way. He would stand and listen to everything she said with complete attention, and resolve her problem. A creditor would come and pull him by the cloth around his neck. He would smile and overlook the man’s offense. When his companions tried to intervene, he would say, ‘Let him speak and let him do so, for he has a right.’”

People would come to his gatherings and, through wordplay in their forms of address, greetings, and conversation, insult and criticize him. Yet he did not merely refrain from replying; rather, he completely ignored such things. Even when he did reply, he would say, “Only people of evil intent harm others through their own deeds.” Jewish leaders and scholars treated him in this way. They would turn “As-salamu alayka” into “As-samu alayka” (“May death be upon you”). In reply, the Noble Prophet (peace be upon him) would say, “And upon you.” Hazrat Aisha (may Allah be pleased with her) could not remain silent at their words. She addressed them, saying, “May death come upon them! May Allah’s curse fall upon you!” The Prophet (peace be upon him) said, “O Aisha! Allah does not like foul language and vile speech.” Hazrat Aisha (may Allah be pleased with her) said, “O Messenger of Allah, did you not hear what these people said?” He replied, “And did you not hear what I said in response? I said, ‘And upon you as well.’” 1

His patience and forbearance were extraordinary. When people met him in his gatherings, they enjoyed complete freedom in conversation. Uneducated people would even cross the limits of courtesy and etiquette. This caused him great distress, but he endured everything and remained patient. No harsh or discourteous words ever came from his pure tongue. In all such circumstances, revelation would come from Allah teaching people manners, etiquette, and courtesy. He would invite people to meals.

Some people would finish eating and remain seated, chatting. They paid no attention to the fact that this caused the Noble Prophet distress. He silently tolerated even this situation. Concerning the feast held on the occasion of the marriage of Hazrat Zaynab (may Allah be pleased with her), Sahih Muslim reports from Hazrat Anas (may Allah be pleased with him) that people were invited to the wedding feast at night. Ordinary people finished eating and departed, but two or three individuals remained seated and continued talking. Distressed, the Messenger (peace be upon him) went around toward the chambers of his other wives. When he returned, he found that they were still seated. He went back and sat in Hazrat Aisha’s room. After a considerable part of the night had passed, when he learned that they had left, he went to Hazrat Zaynab’s room. (Tafhim al-Qur’an, vol. 4, p. 120, quoted from Muslim, Nasa’i, and Ibn Jarir.) Guidance then came from Heaven concerning this incident.

But when you have finished eating, leave, and do not sit absorbed in conversation. Such behavior causes the Prophet distress, but he is too shy to say anything. Allah, however, is not shy of stating the truth. Surah Al-Ahzab: 53

Likewise, some people would come at odd hours to visit him and call out to him from beside his chamber. This caused him great distress, but because of his noble character, he endured even this behavior.

Maulana Maududi writes:

Those who had received training in Islamic principles and manners while accompanying the Noble Prophet always remained mindful of his time. They understood how busy a life he led in the service of Allah’s Din. They realized that, amid these arduous and exhausting responsibilities, the Noble Messenger needed some time for rest and relaxation, some time for his other important duties, and some time for his family life. Yet often, rude, uncivilized, and antisocial people would come to meet him, believing that those engaged in inviting people to Allah and reforming society had no need even for a little rest. They therefore assumed that whenever they wished, day or night, they could come to him, and he had to be ready to meet them immediately. Among such people in general, and especially among those arriving from various regions of Arabia, some were so discourteous and uncivilized that, when they came to meet the Noble Messenger, they were unwilling even to take the trouble of sending word inside through a servant. Instead, they would walk around the chambers of the Prophet’s wives and call out to the Noble Messenger from outside.

(O Prophet!) Most of those who call out to you from outside the chambers are ignorant. If only they had been patient until you came out to them, it would have been better for them. Allah is Most Forgiving, Most Merciful. Surah Al-Hujurat: 4–5

According to the account of Abd al-Rahman ibn Zayd al-Aslami, some people would sit for a long time in the Noble Prophet’s gathering. They would try to remain seated until the very end. This often caused the Noble Prophet distress and disrupted his rest and work. 1 Yet, because of his personality, forbearance, and character, he silently endured all this. Thus, on the one hand, the Noble Prophet was always available to help every Muslim and fulfill every need. He even said concerning this, “Spending an hour fulfilling a Muslim’s need and helping him is dearer to me than performing i‘tikaf in my mosque for two months.” On the other hand, he listened to everyone with the utmost attention. If anyone wished to speak with him privately, he fulfilled that wish as well, without the slightest irritation. Generally, he trusted what Muslims said. Because of this gentle and easy nature, the hypocrites criticized him. They said, “The man is all ears. Anyone who wishes comes to him, fills his ears with whatever he wants to say, and he believes him.”

Among them are some who cause the Prophet distress through their words. They say, “He listens to everything.” Say: “He listens for your own good. He believes in Allah and trusts the believers. He is a complete mercy for those among you who believe.” Surah At-Tawbah: 61

It was also a result of his extraordinary compassion and graciousness that some people wished to speak with him privately out of vanity, some for insignificant reasons, and others for genuinely important reasons. Zayd ibn Aslami says: Whenever anyone requested to speak privately with the Noble Prophet, he gave that person the opportunity. He deprived no one of it. Thus, whenever anyone wished, he would come and say, “I would like to speak with you privately for a little while,” and the Prophet would arrange it immediately. Many people even distressed him by demanding privacy for matters that did not require privacy at all. 1 In view of this situation, Allah eventually instructed that anyone wishing to speak privately with the Prophet must first offer a gift to the Prophet. That instruction was soon abrogated. Nevertheless, it portrays the Noble Prophet’s supreme gentleness and fulfills the purpose of instruction.

Beyond ordinary daily life and personal social life, his gentleness and ease encompassed every crisis and activity of the movement, whether it concerned the weaknesses and mistakes of sincere companions or the activities of the hypocrites. The verse of Surah Al Imran in which his gentleness is described as mercy was revealed on the eve of the Battle of Uhud. The situation then was such that the hypocrites had left no stone unturned in harming him and his group. On the other hand, a group of believers also disobeyed his instruction out of worldly greed, and the victory they had achieved slipped from their hands. At that time, if he had dealt harshly with the hypocrites, punished them, and been severe with the guilty believers, it would undoubtedly have been entirely correct and appropriate from a political perspective. But he attached no importance to the offense of one group; rather, he overlooked it. In the end, a large number of them became sincere. He forgave another group, and Allah also forgave them. Ultimately, they proved to be self-sacrificing soldiers of Islam. Had he adopted a policy of punishment and severity, they would have broken away. Indeed, their departure onto the path of disobedience to Allah would have been regarded as a negligible error on the part of a guide, and their going astray would also have harmed his group and organization:

He would arrange it whenever someone said, “I would like to speak privately for a little while.” Many people even distressed him by demanding privacy for matters that did not require privacy at all. 1 In view of this situation, Allah eventually instructed that anyone wishing to speak privately with the Prophet must first offer a gift; that instruction was then abrogated. Nevertheless, it portrays the Noble Prophet’s supreme gentleness and fulfills the purpose of instruction.

Beyond ordinary daily life and personal and social life, his gentleness and ease encompassed every crisis and activity of the movement, whether it concerned the weaknesses and mistakes of sincere companions or the activities of the hypocrites. The verse of Surah Al Imran in which his gentleness is described as mercy was revealed on the eve of the Battle of Uhud. The situation then was such that the hypocrites had left no stone unturned in harming him and his group. On the other hand, a group of believers also disobeyed his instruction out of worldly greed, and the victory they had achieved slipped from their hands. At that time, if he had dealt harshly with the hypocrites, punished them, and been severe with the guilty believers, it would undoubtedly have been entirely correct and appropriate from a political perspective. But he attached no importance to the offense of one group; rather, he overlooked it. In the end, a large number of them became sincere. He forgave another group. Ultimately, they proved to be self-sacrificing soldiers of Islam. Had he adopted a policy of punishment and severity, they would have broken away. Indeed, their departure onto the path of disobedience to Allah would have been regarded as a negligible error on the part of a guide, and their going astray would also have harmed his group and organization:

But when you showed weakness, disputed among yourselves regarding the matter, and disobeyed the command of your leader after Allah had shown you what you loved—that is, the spoils—you did so because some among you sought the world. Then He turned you back from confronting the disbelievers so that He might test you. Yet Allah forgave you despite all this, for Allah is most gracious toward the believers. Surah Al Imran: 152

As for those of you who turned back on the day the two armies met, Satan caused them to stumble because of some weakness in them. Allah has forgiven them. Indeed, Allah is Most Forgiving, Most Forbearing. Surah Al Imran: 155

Given the delicate and crisis-ridden circumstances faced by the Islamic movement, it was made obligatory that no one could withdraw from collective activities, especially Jihad, on his own. He had to obtain permission from the Noble Prophet first. The authority to grant or withhold permission had been entrusted to him:

The believers are only those who truly believe in Allah and His Messenger. When they gather with the Messenger for a collective matter, they do not leave without seeking his permission. (O Prophet!) Those who ask your permission are the ones who believe in Allah and His Messenger. So when they ask your permission on account of one of their affairs, grant permission to whomever you wish, and ask Allah to forgive such people. Surah An-Nur: 62

Yet his policy was to accept all kinds of excuses people offered. Genuine excuses were, of course, evident. He accepted the excuses presented by the hypocrites before or after Jihad. He granted them permission to remain absent, or forgave and overlooked their activities. The Noble Qur’an drew his attention to this in words full of affection and tenderness, while also portraying mercy and gentleness.

(O Prophet!) May Allah pardon you. Why did you grant these people permission to stay behind? Surah At-Tawbah: 43

Maulana Amin Ahsan Islahi wrote: Overlooking people’s faults is an essential demand of noble character. Just as the Noble Prophet (peace be upon him) was the embodiment of every superior virtue and quality, the quality of overlooking people’s faults was also present in him to the fullest degree. The hypocrites tried to exploit this nobility of his character unlawfully. In order to withdraw from religious duties, especially the responsibility of Jihad, they would present various false excuses to him and seek permission to remain at home. The Noble Prophet was fully aware of these fabricated excuses. Yet, out of supreme graciousness and compassion, he would forgive them and grant permission.

How comforting the language of this admonition is! The statement begins with a declaration of forgiveness, making it clear that the purpose is not to rebuke, but rather to draw attention. 1

Even when the hostility of some hypocrites had become clearly evident, he dealt with them with patience, forbearance, forgiveness, and wisdom. In particular, the noble and gentle treatment he adopted toward the hypocrite leader Abdullah ibn Ubayy contains many valuable lessons concerning leadership.

The incident is very lengthy, but there is no opportunity to discuss it in detail here. After every kind of hostility, dishonesty, conspiracy, and treachery, on the eve of the expedition against Banu al-Mustaliq in the sixth year after the Hijrah, he created a fitnah that could have torn the Muslim organization to pieces. On the one hand, he conspired with the Ansar and Muhajirun to take action against the Noble Prophet after reaching Madinah. He said, “You have fed, clothed, and fattened your own dog only so that you may tear him to pieces. This analogy applies exactly to us and these Quraysh beggars [the Companions of Muhammad (peace be upon him)]. You sever your ties with them and withdraw your support. Then they will become rootless. By Allah, when we reach Madinah, the honored party will expel the humiliated and outcast party.”

The young Ansari Companion, Hazrat Zayd ibn Arqam, arranged for a report of this incident to reach the Noble Messenger (peace be upon him). Abdullah ibn Ubayy had become involved in an explicit conspiracy. Hazrat Umar (may Allah be pleased with him) advised that his neck be severed. But the Holy Prophet said, “No, do not do that. People will say that Muhammad kills his own Companions.” The result of this course of action was that all the Ansar became enraged against Abdullah ibn Ubayy. Eventually, when the caravan was entering Madinah, Abdullah ibn Ubayy’s own son, Hazrat Abdullah ibn Abdullah ibn Ubayy, stood before his father with a drawn sword and said, “You said that when we reached Madinah, the honored would expel the dishonored. But you will now learn who is honored—you or Allah and His Messenger. By Allah, you will not be permitted to enter Madinah until Allah’s Messenger gives permission.” After receiving the Messenger’s permission, Hazrat Abdullah (may Allah be pleased with him) moved aside and sheathed his sword. Abdullah ibn Ubayy was then able to enter Madinah.

At that time, Allah Most High revealed the command that there is no forgiveness for such hypocrites. However, because of his profound mercy, the Noble Prophet (peace be upon him) sought forgiveness for them.¹ Then, on the eve of the Battle of Tabuk, Allah Most High stated even more emphatically: “O Prophet! Even if you seek forgiveness for them seventy times, such enemies of God will not be forgiven:”

O Prophet! Whether you ask forgiveness for these people or do not ask forgiveness for them—even if you ask forgiveness for them seventy times—Allah will never forgive them. Surah al-Tawbah: 80

Maulana Amin Ahsan Islahi writes:

The Noble Prophet (peace be upon him) was the embodiment of kindness, favor, and mercy. For this reason, despite all the conspiracies, sedition, and mischief of his enemies, the reformation and salvation of the hypocrites were so dear to him. Just as he continually sought forgiveness for the entire Ummah, so too did he pray for their salvation.²

Even when a hypocrite like Abdullah ibn Ubayy died, there was no limit to his mercy and compassion toward him. His son, Hazrat Abdullah ibn Abdullah, was a sincere Muslim. He came to the Holy Prophet and requested his shirt as a shroud for his father. He generously gave it to him. Then Hazrat Abdullah requested him to lead his father’s funeral prayer. He prepared to go and lead the prayer. Hazrat Umar repeatedly said, “O Messenger of Allah! Will you lead the funeral prayer of a man who did such things?” But the Holy Prophet (peace be upon him) merely smiled upon hearing this, and because of that profound mercy and compassion of his—which was extended to friend and foe alike—he did not hesitate to pray for this most despicable enemy.¹

Finally, when he stood to perform the funeral prayer, this verse was revealed:²

Never perform the funeral prayer for any of them who dies, nor stand beside his grave. Indeed, they disbelieved in Allah and His Messenger and died in disobedience. Surah al-Tawbah: 84

ch. Forgiveness and Pardon:

His conduct of mercy and forgiveness extended to everyone, friend and enemy alike. This too revealed his graciousness. It has been mentioned immediately after his gentleness. One astonishing aspect of human nature is that it is often easy for a person to forgive an enemy. But forgiving one’s own people and loved ones can become very difficult. This quality of the Holy Prophet was equal toward everyone. We have already discussed his forgiveness of enemies. His conduct toward his own people when they committed moral or legal errors was no different.

The incident of Hazrat Hatib ibn Abi Balta‘ah is very famous. When the people of Quraysh violated the Treaty of Hudaybiyyah, the Noble Prophet (peace be upon him) began preparing to attack Makkah. But apart from a few prominent Companions, he did not tell anyone where he intended to campaign. By coincidence, a female slave of Banu Abd al-Muttalib came to Madinah at that time seeking financial assistance. When she was returning to Makkah, Hazrat Hatib (may Allah be pleased with him) met her and secretly gave her a letter addressed to certain leaders of the unbelievers. He gave her ten dinars (gold coins) so that she would not disclose this information and would quietly deliver the letter to the intended persons. The woman left Madinah, and Ibn al-Aswad (may Allah be pleased with him) was sent after her…..

They recovered the letter and brought it back, presenting it to the Noble Prophet (peace be upon him). The letter was opened and read. It was found to inform the Quraysh that the Noble Prophet (peace be upon him) was preparing to attack them. The Messenger (peace be upon him) asked Hazrat Hatib, “O Hatib! What is this?” He replied, “Do not hasten to make a final decision about me. I did not do what I did because I had become an unbeliever and apostate, or because I had begun to prefer disbelief over Islam. The real matter is that my wife, children, and family are in Makkah. I am not from the Quraysh. I merely lived there under the protection of some members of Quraysh. The families of the other Emigrants are also there, but it may be expected that their tribesmen will protect them. I have no tribe there. Consequently, no one there would protect my family. For this reason, I sent the letter. I thought that this would earn me some favor with the Quraysh, and that they would therefore not cause difficulty for my people……”

After hearing Hazrat Hatib’s statement, the Noble Messenger (peace be upon him) said, “Hatib has spoken the truth to you. In other words, the true reason for this act is exactly what he has stated; he did not do it intending to abandon Islam or assist disbelief.” Hazrat Umar al-Faruq stood and said, “Permit me to sever the neck of this hypocrite. He has betrayed Allah, His Messenger, and the Muslims.” The Noble Prophet (peace be upon him) said, “He participated in the Battle of Badr.” Upon hearing this, Umar (may Allah be pleased with him) began to weep and said, “Allah and His Messenger know best.”¹

The fundamental point was who belonged to one’s own people and what the record of that person’s conduct and activities was. Fundamentally, one who belonged to one’s own people, was obedient, and possessed sincerity lived a life of obedience. Even if he committed a major error—one that legally fell within the definition of treachery—he still remained deserving of mercy and gentleness. Whether he would be forgiven would depend on the organizational circumstances. But forgiving instead of punishing and releasing instead of apprehending was better; in administering punishment, he was exceptionally gentle and merciful. And in granting forgiveness, he was immensely generous.

chh. Consultation:

Immediately after discussing gentleness and forgiveness, the Qur’an reveals another aspect of his character: in making decisions on all important matters of the movement, he included his Companions and consulted them. His life was a living testimony to “and consult them in matters.” It was not that he was dependent on consultation. On the one hand, he received guidance through revelation. On the other, his blessed heart was filled with the light of knowledge and the capacity to make sound judgments—the light of knowledge and wisdom. But the actual truth is that no group can become strong until its members participate in making decisions. Numerous incidents from his life can be cited as proof of this. Here we mention only a few important incidents.

After his migration to Madinah, the Battle of Badr was his first critical situation. They were weak in strength, few in number, and scarcely had any mounts. The Emigrants had left their homes and come there. The Ansar had pledged that if the enemy attacked, they would fight at the cost of their lives. On one side was the Quraysh trade caravan; on the other was the well-equipped armed force of Quraysh. The demands of the long strategy of the call and the movement at that time were that the Quraysh army should be fought and its strength weakened. This was also Allah’s own will. Even if he had announced this decision and issued such an order himself, the noble Companions would not have fallen short in obeying it in the slightest. But he called the Emigrants and Ansar together and placed the matter before them. Hazrat Miqdad ibn Amr, speaking from among the Emigrants, said, “O Messenger of Allah! Proceed in the direction your Lord has commanded you; we are with you. We will not say, like the Children of Israel, ‘Go, you and your Lord, and fight; we will sit here.’ Rather, we say: Go, you and your Lord, and fight; we are with you. We will remain with you in battle as long as even one of our men remains alive.” The Noble Prophet (peace be upon him) still did not announce a decision. He waited to hear the Ansar’s statement.

Then Hazrat Sa‘d ibn Mu‘adh (may Allah be pleased with him) said on behalf of the Ansar, “O Messenger of Allah! Do whatever you have decided. By the One who sent you with the truth, if you lead us to the shore of the sea ahead and plunge into it, we will certainly remain with you. Not one of us will stay behind.” Then the Messenger’s (peace be upon him) face brightened, and he announced the decision to confront the armed force.

On the eve of the Battle of Uhud (the third year after the Hijrah), the question arose whether they should remain within the city and arrange its defense or go outside the city to confront the enemy. The Noble Prophet (peace be upon him) also made this decision only after consulting his Companions. According to one report, he decided on the basis of the opinion of the majority of emotionally fired young men, who had been unable to participate in the Battle of Badr because of their young age and were now eager to risk their lives. As a result, the Muslims suffered losses.

The time of the Battle of Ahzab (the fifth year after the Hijrah) was extremely critical. All of Arabia assumed the role of an enemy. Thousands of their soldiers besieged the sacred city of Madinah. There too, he arranged the defense through consultation. On the advice of Hazrat Salman al-Farsi (may Allah be pleased with him), he had a trench dug. Behind them were the forts and strongholds of the Jews, and there was a possibility that they might commit treachery at any time. The Quraysh maintained contact with them. They even prepared to break their pledge to the Muslims. Realizing the gravity of the situation, the Noble Prophet (peace be upon him) began negotiations for a treaty with Banu Ghatafan. He wanted them to accept one-third of the produce grown in Madinah, abandon the Quraysh, and return after entering into a peace treaty with the Muslims.

But he also consulted his Companions about this matter. Sa‘d ibn Ubadah and Sa‘d ibn Mu‘adh, from among the Ansar, asked, “O Messenger of Allah (peace be upon him), is this your own wish or Allah’s command?” He said, “No, it is my own wish. I want to protect you and break the strength of the enemy.” The two leaders said, “Even when we were not Muslims, these tribes could not collect taxes from us. Will they collect taxes from us now?” By saying this, they effectively tore up the draft treaty, on which only the signatures remained. This was not because the Noble Prophet (peace be upon him) possessed any weakness. Rather, seeking consultation was an act of wisdom and intelligence. It removed the notion of making a treaty and achieved the purpose of reviving and firmly establishing the resolve to fight. The people’s morale became stronger, and new strength, motivation, and enthusiasm arose in them.

Instead of imposing decisions on these matters like an authoritarian, powerful leader, the Noble Prophet (peace be upon him) included his Companions in every action and decision. Yet if any leader had the right to make decisions independently and impose them, that right belonged only to the Noble Prophet (peace be upon him), and to no one else. Even so, the one whom people obeyed wholeheartedly was the Messenger of Allah (peace be upon him), because he was not a leader like ordinary people. He was Allah’s Messenger.

Those who participated in these consultation gatherings spoke with complete freedom. They presented their opinions, discussed and reviewed matters, and produced evidence and arguments. There were no restrictions or prohibitions in this regard. Hypocrites also participated in these gatherings. From the guidance revealed in the Qur’an concerning this, one can infer what took place in those meetings. Someone would try to establish his own position by shouting at the top of his voice; he wanted only his words to be heard and accepted, and wanted them given precedence even over the words of Allah and the Messenger. Under such circumstances, persuasive speech, an abundance of arguments and proofs, frequent oaths, and uninterrupted speeches—all of these would occur.¹

j. Humility:

I would like to conclude this discussion by mentioning one point about the Noble Prophet (peace be upon him). He never presented himself as great or exalted in any way or from any perspective. Had he done so, it would not have been wrong. He alone was entitled to be greater than everyone else. Who could have been more entitled to pride than he? He was not merely a human being; he was Allah’s Messenger. Revelation descended into his blessed heart. People were devoted to him like moths drawn to a flame. Yet despite all this, he always adopted the principle of humility. He sat, moved about, and ate and drank with the general body of his Companions just as they did. He dressed as they did. He did not claim any distinction over others in any respect. People would come to a gathering from a distance and ask, “Which one is Muhammad?” He forbade people to stand in his honor. When someone said that he was superior to Moses (peace be upon him), he stopped him and forbade him from saying that. When someone said, “Whatever Allah and His Messenger wish,” he also prevented him from saying it in that manner. By completely closing the door to making himself the object of devotion, he sought to establish people’s true relationship and attachment solely with Allah.

Muhammad is only a Messenger; many Messengers passed away before him. So if he dies or is killed, will you turn back on your heels? Surah Al Imran: 144

Longing

Finally, I submit that this is the Sirah of Muhammad (peace be upon him)—that light of character and conduct by which the standard-bearers of the call and movement in the present world should light their lamps. None of us can even dream of reaching his rank. But since he is the living model of the movement, we must use this light, as far as possible, to illuminate our moral character, inner selves, and practical lives. The closer we can come to him, the more our Lord will love us, remove our weaknesses, forgive our mistakes, and grant us success in this world and the Hereafter.

Say, “O Prophet,” to the people: If you truly love Allah, then follow me; Allah will love you and forgive your sins. He is Most Forgiving, Most Merciful. Surah Al Imran: 31

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