Prophet Mohammad's Legacy: Teaching, Mercy, Justice, Equality

Categories: Prophet Muhammad Pbuh The Holy Quran

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When we talk about the historical personalities, Hazrat Mohammad PBUH is the greatest person among all. Prophet Mohammad PBUH is the last and perfect Prophet of Allah. I am pleased to share Prophet Mohammad PBUH actions towards each and every matter. Prophet Mohammad PBUH was the greatest scholar. His teachings are regarded the most valuable and acceptable knowledge. Not only Muslims but also non-Muslims are greatly inspired with his character and commend his nobility. Prophet Mohammad PBUH taught human being that how to be gentle and kind with other people and even with the animals.

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he life of the Holy Prophet, peace be on him, was a life of grand success.

In his high moral qualities, his spiritual power, his high resolve, the excellence and perfection of his teaching, his perfect example and the acceptance of his prayers, in short, in every aspect of his life, he exhibited such bright signs that even a person of low intelligence, provided he is not inspired by unreasonable rancour and enmity, is forced to confess that he was a perfect example of the manifestation of Divine qualities and was a perfect man.

. Prophet Mohammad PBUH was a great model for all the humanity. This article contains some actions towards every matter done by our beloved Prophet Hazrat Mohammad PBUH.

Mercy to all mankind:

Allah Subhanoho wa-T'ala Says to Prophet Muhammad (s.a.a.w.) in The Holy Quran: "And We have not sent you except as a mercy to mankind."

Hadrat Abu Huraira said: the Prophet was asked to curse the infidels.

He said, "I have not been sent to curse people but as a mercy to all mankind." (Muslim)

Mother of faithful believers Hadrat Aisha (said that she once asked the Holy Prophet :'Did you face a day severer than the day of the battle of Uhud? 'He answered: 'Yes I have experienced such things at the hands of your people and such a day was the day of Aqabah. On this day I presented me. In this cloud I saw Angel Jibril (peace be upon him) who called me and said: Allah, the Most High, has heard what your people have said to you and the response to your offer. Allah has now sent the Angel of the Mountains to you to carry out your orders to do what you might like to be done to them.

Then the Angel of the Mountains addressed me greeting with Salam and then said: 'Muhammad! Allah (The Glorified and the Exalted) has heard what your people have said to you. I am the Angel of the Mountains and my Lord has sent me to you to carry out your orders. What do you want now to be done? If you like I may crush them between the two mountains encircling the city of Makka. The Holy Prophet replied: (I do not want their destruction) I am still hopeful that Allah will make some of their children (good Muslims) who would worship Allah, the One, without associating anybody with Him.

His manners and disposition:

"By the grace of Allah, you are gentle towards the people; if you had been stern and ill-tempered, they would have dispersed from round about you" (translation of Qur'an 3:159)

About himself the prophet (pbuh) said:"Allah has sent me as an apostle so that I may demonstrate perfection of character, refinement of manners and loftiness of deportment."

By nature he was gentle and kind hearted, always inclined to be gracious and to overlook the faults of others. Politeness and courtesy, compassion and tenderness, simplicity and humility, sympathy and sincerity were some of the keynotes of his character. In the cause of right and justice he could be resolute and severe but more often than not, his severity was tempered with generosity. He had charming manners which won him the affection of his followers and secured their devotion. Though virtual king of Arabia and an apostle of Allah, he never assumed an air of superiority. Not that he had to conceal any such vein by practice and artifice: with fear of Allah, sincere humility was ingrained in his heart.

He used to say, "I am a Prophet of Allah but I do not know what will be my end." In one of his sermons calculated to instill the fear of Allah and the day of reckoning in the hearts of men, he said, "O people of Quraish be prepared for the hereafter, I cannot save you from the punishment of Allah; O Bani Abd Manaf, I cannot save you from Allah; O Abbas, son of Abdul Mutalib, I cannot protect you either; O Fatima, daughter of Muhammad, even you I cannot save." He used to pray,:"O Allah! I am but a man. If I hurt any one in any manner, then forgive me and do not punish me." He always received people with courtesy and showed respect to older people and stated: "To honor an old man is to show respect to Allah."

He would not deny courtesy even to wicked persons. It is stated that a person came to his house and asked permission for admission. The prophet (pbuh) remarked that he was not a good person but might be admitted. When he came in and while he remained in the house, he was shown full courtesy. When he left Aiysha (ra) said, "You did not think well of this man, but you treated him so well." The prophet (pbuh) replied,

"He is a bad person in the sight of Allah who does not behave courteously and people shun his company bacause of his bad manners." He was always the first to greet another and would not withdraw his hand from a handshake till the other man withdrew his. If one wanted to say something in his ears, he would not turn away till one had finished . He did not like people to get up for him and used to say,"Let him who likes people to stand up in his honour, he should seek a place in hell." He would himself, however, stand up when any dignitary came to him. He had stood up to receive the wet nurse who had reared him in infancy and had spread his own sheet for her.

His foster brother was given similar treatment. He avoided sitting at a prominent place in a gathering, so much so that people coming in had difficulty in spotting him and had to ask which was the Prophet (pbuh). Quite frequently uncouth Bedouins accosted him in their own gruff and impolite manner but he never took offence. He used to visit the poorest of ailing persons and exhorted all muslims to do likewise ". He would sit with he humblest of persons saying that righteousness alone was the criterion of one's superiority over another. He invariably invited people be they slaves, servants or the poorest believers, to partake with him of his scanty meals . Whenever he visited a person he would first greet him and then take his permission to enter the house.

He advised the people to follow this etiquette and not to get annoyed if anyone declined to give permission, for it was quite likely the person concerned was busy otherwise and did not mean any disrespect (Ibid). There was no type of household work too low or too undignified for him. Aiysha (ra) has stated, "He always joined in household work and would at times mend his clothes, repair his shoes and sweep the floor. He would milk, tether, and feed his animals and do the household shopping." He would not hesitate to do the menial work of others, particularly of orphans and widows. Once when there was no male member in the house of the companion Kabab Bin Arat who had gone to the battlefield, he used to go to his house daily and milk his cattle for the inhabitants

Justice:

The Prophet (pbuh) asked people to be just and kind. As the supreme judge and arbiter, as the leader of men, as generalissimo of a rising power, as a reformer and apostle, he had always to deal with men and their affairs. He had often to deal with mutually inimical and warring tribes when showing justice to one carried the danger of antagonizing the other, and yet he never deviated from the path of justice. In administering justice, he made no distinction between believers and nonbelievers, friends and foes, high and low. From numerous instances reported in the traditions, a few are given below. Sakhar, a chief of a tribe, had helped Muhammad (pbuh) greatly in the seige of Taif, for which he was naturally obliged to him. Soon after, two charges were brought against Sakhar: one by Mughira of illegal confinement of his (Mughira's) aunt and the other by Banu Salim of forcible occupation of his spring by Sakhar.

In both cases, he decided against Sakhar and made him undo the wrong. (Abu Dawud, Sunan Dawud, pg.80) Abdullah Bin Sahal, a companion, was deputed to collect rent from Jews of Khaibar. His cousin Mahisa accompanied him but, on reaching Khaibar, they had separated. Abdullah was waylaid and done to death. Mahisa reported this tragedy to the Prophet (pbuh) but as there were no eye-witnesses to identify the guilty, he did not say anything to the Jews and paid the blood-money out of the state revenues. A woman of the Makhzoom family with good connections was found guilty of theft. For the prestige of the Quraish, some prominent people including Asama Bin Zaid interceded to save her from punishment. The Prophet (pbuh) refused to condone the crime and expressed displeasure saying, "Many a community ruined itself in the past as they only punished the poor and ignored the offences of the exalted.

By Allah, if Muhammad's (My) daughter Fatima would have committed theft, her hand would have been severed." (Bukhari, Sahh Bukhari, Chapter "Alhadood") The Jews, in spite of their hostility to the Prophet (pbuh), were so impressed by his impartiallity and sense of justice that they used to bring their cases to him, and he decided them according to Jewish law. (Abu Dawud, Sunan Dawud) Once, while he was distributing the spoils of war, people flocked around him and one man almost fell upon him.

He pushed the men with a stick causing a slight abrasion. He was so sorry about this that he told the man that he could have his revenge, but the man said, "O messenger of Allah, I forgive you." (Abu Dawud, Kitablu Diyat). In his fatal illness, the Prophet (pbuh) proclaimed in a concourse assembled at his house that if he owed anything to anyone the person concerned could claim it; if he had ever hurt anyone's person, honor or property, he could have his price while he was yet in this world. A hush fell on the crowd. One man came forward to claim a few dirhams which were paid at once. (Ibn Hisham, Sirat-ur-Rasul)

Equality:

Muhammad (pbuh) asked people to shun notions of racial, family or any other form of superiority based on mundane things and said that righteousness alone was the criterion of one's superiority over another. It has already been shown how he mixed with everyone on equal terms, how he ate with slaves, servants and the poorest on the same sheet (a practice that is still followed in Arabia), how he refused all privileges and worked like any ordinary laborer. Two instances may, however, be quoted here: Once the Prophet (pbuh) visited Saad Bin Abadah. While returning Saad sent his son Quais with him. The Prophet (pbuh) asked Quais to mount his camel with him. Quais hesitated out of respect but the Prophet (pbuh) insisted: "Either mount the camel or go back." Quais decided to go back. (Abu Dawud, Kitabul Adab)

On another occasion he was traveling on his camel over hilly terrain with a disciple, Uqba Bin Aamir. After going some distance, he asked Uqba to ride the camel, but Uqba thought this would be showing disrespect to the Prophet (pbuh). But the Prophet (pbuh) insisted and he had to comply. The Prophet (pbuh) himself walked on foot as he did not want to put too much load on the animal. (Nasai pg. 803) The prisioners of war of Badr included Abbas, the uncle of the Prophet (pbuh).

Some people were prepared to forgo their shares and remit the Prophet's (pbuh) ransom but he declined saying that he could make no distinctions. (Bukhari, Sahih Bukhari, Chapter "Ransoms") During a halt on a journey, the companions apportioned work among themselves for preparing food. The Prophet (pbuh) took upon himself the task of collecting firewood. His companions pleaded that they would do it and that he need not take the trouble, but he replied, "It is true, but I do not like to attribute any distinction to myself. Allah does not like the man who considers himself superior to his companions

Life in Madinah of Prophet Muhammad (P.B.U.H)

The Mosque of the Prophet

The first significant event after the migration of Prophet Muhammad (P.B.U.H) was the construction of the mosque of the Prophet. It not only acted as a spiritual centre for worship, but also the political and military headquarters for the new state. It soon developed into an institute of learning where discussions and seminars were held. A social institution where Muslims learnt and practiced discipline, unity and brotherhood.

The land on which the mosque was build was bought from two orphan brothers. The Holy Prophet (P.B.U.H) and many other prophets themselves worked hard to construct the mosque. This mosque was known as “Mosque of the Prophet” or Masjid-e-Nabawi. To this Quran says in Surah-At- Tawbah: “---, a mosque founded on righteousness from the first day is more worthy for you to stand in. Within it are men who love to purify themselves; and Allah loves those who purify themselves.” (9:108) Walls of the mosque were made of unbaked bricks.

The roof was of mud and date palm leaves and the trunks of date palm trees were used for pillars. A large platform with a thatched roof, was built in one of the corners of the mosque. This was known as Suffah.

In order to call believers of Islam to mosques, the system of calling Azan was introduced. Hazrat Bilal (R.A) was appointed as the Muezzin.

Arrangements for the Inhabitants of Madinah

People of Madinah belonged to two categories; Ansars (Madinites) and Muhajirin (Makkans). Even the richest emigrants were now poor as they had left their belongings in Makkah during the hijrat.

The people who belonged to Madinah promised to help Muhajirs. The Holy Prophet (PBUH) established brotherhood between these two groups of Muslims. The Ansars happily agreed to help the Muhajirs and they took them to their homes, took care of them and shared all of their possessions with them. The Holy Quran mentions this in these words: “Those who and adopted exile, and fought for the faith, with their property and their persons, in the cause of Allah, as well as those who gave (them) asylum and aid, these are (all) friends and protectors, one of another.” (8:72)

The emigrants and their hosts were united into a bond of brotherhood, which proved, in practice, to be stronger than real brotherhood. Even the enmity between two tribes of Madinah, Aus and Khazraj was forgotten, as mentioned in the Holy Quran: “… And remember with gratitude Allah’s favour on you; for ye were enemies and He joined your hearts in love, so that by His grace, ye became brethren…. (3:103) Treaty with the Jews: (Charter of Madinah)

There were three main tribes of Jews: Banu Qainuqa, Banu Nazi and Banu Quraiza, settled in the suburbs of Madinah in their own strong fortresses. The Holy Prophet (PBUH) realised that the foundation of Islam would be very weak unless it was based upon the support of all the people living in Madinah. The situation call for a strong measure of co-ordination and adjustment, particularly as the Muslims were seriously threatened by the Quraish. Therefore, as soon as the Holy Prophet (PBUH) was settled in Madinah, he called together the Muslims and the Jewish tribes for consultation.