3.

His Character Traits

For his description of the general manners of the Prophet, Ibn Kathir draws largely
upon a statement by Hind Ibn Abi Halah at-Tamimi, narrated on the authority of al-Hasan Ibn
‘Ali (Ibn Abi Talib). Said al-Hasan (grandson of the Prophet): ‘If he turned, he would turn
with his whole body towards the person addressed. His gaze was more often lowered, more
often than not his gaze was cast down to the earth. He looked down to the earth more than he
looked up to the sky. He walked behind his Companions, always first to greet whom he
chanced to meet, observing things as he moved along.’ Pensive and sorrowful in general
appearance, continuously wrapped around in his thoughts and meditations, the Prophet was
unusually quiet and reserved. Yet, he was industrious, never fond just doing nothing. Even at
home, he would take part in the mihnah (household work) of his wives. When there was
nothing to be done, he would deem it his duty to amuse them, making them laugh with
happiness. He quite often attended to his personal chores, washing and sewing his clothes and
mending his shoes etc.

He entertained long intervals of silence and would generally like to listen rather than
lead a conversation. He would not speak without a need or purpose. When he talked, he
would do so with his whole mouth. His sentences were short and pregnant. He was given to
jawami al-kalim (the loaded expressive sentence), not too short not too long but sufficient.
His manners were fine, neither coarse and unfriendly nor meek or insignificant. He was never
angry for personal motives. He freely forgave and brushed aside personal insults. However,
he showed great anger when a matter of principle was mocked or violated. When he was so
upset, he would not be pleased until that matter had been redressed or avenged. But personal
indignities and little insults would not make him angry, nor would they make him retaliate
against his offenders. He would bear them graciously and patiently. Bedouins used to address
him harshly and use crude and improper language. They even sometimes pulled his beard as
they talked. But the Prophet would bear all this with a gracious smile.

When engaged in conversation, he would use his whole palm, pointing it in wonder
and amusement. If he was angry, he looked aside; if pleased, he would lower his gaze. Most
of his laughter was no more than smiling but occasionally he laughed until his teeth were
exposed. When he thus laughed, bursts of light were seen between his teeth.

When at home, he divided his time in three portions – one for his wives, one for God,
and one for himself. But his personal time he shared with his Companions, receiving them,
looking after them, and enquiring about their affairs. When his companions came to visit him,
he received them in kindness, waiting personally upon them, serving and honouring them. He
enquired about their needs and tried his best to see that those needs were satisfied. Quite
often he directed them to do or say things which would benefit them and ease their hearts and
hardships. He would even ask them to convey to him the needs of those who could not
convey them in person, saying that ‘whosoever conveys to the ruler the needs of those who
cannot convey them, God would establish and strengthen him on the Resurrection Day’.

When drinks were served in his home, normally only with one bowl going round, he
would be the last to drink. Similarly, he often ate only after his Companions had eaten,
especially when he sensed that they were suffering from hunger, which was not unusual.
 When his Companions assembled around him, his manner was the noblest, light-
hearted and elevating. He would show every kindness and compassion towards them, never
saying anything or bringing up a topic which would grieve them or lower their spirits. Far
from attempting to mock them or demoralize them, he would say things which would help
them raise and foster what was best in them, encourage them and make them want to do good
deeds. He honoured them with his gracious hospitality. It was always his habit and concern
to please and honour his Companions. He would take great care to especially honour those
who had merit or were preciously honoured by their own people (even before coming to
Islam). Witness the honour he bestowed upon Abu Sufyan at the conquest of Makkah. In
return for his kindness and honouring of them, they remained forever captivated by his love
and favour. They loved him more than they loved their own parents, more even than
themselves, ready to do anything to please him, to die if need be in his defence and in defence
of the new faith and society.

The Prophet and the assembly of the Companions around him can be likened to a full
bright moon and a cluster of luminous stars around it. As he shone ever brighter, so they too
became more luminous. His style of leadership was not that of an overbearing lord, obsessed
by promoting his own image and strengthening his personal grip. Nor was it the style of an
envious professor irritated if one of his students excelled. Far from trying to dim and lessen
the merit of his Companions, he forever sought to exalt and improve them, and lead them
towards the realization of what was best and noble in them (may Allah bless him ever more
and more).

It is little wonder, therefore, that no Prophet or Messenger of God, no king or prince

was so loved, honoured or obeyed by his Companions and followers as the Prophet
Muhammad.

Although normally reserved and contemplative, Muhammad was by no means an

introvert. On the contrary, he was a social being of unusual charm. His company was of the
sweetest, and his visitors would tend to overstay in his house, no doubt drawn and held by the
peace and joy they used to experience when in his company.

The habit of overstaying in the Prophet’s home, notwithstanding the very limited
room in his private apartments, became so widespread, and the Prophet too shy to mention it,
that God had to intervene and Qur’anic verses were revealed to draw the Companions’
attention to the inconvenience and hardship which this overstaying inflicted upon their too-
gracious host.

The pre-Islamic Arabian society in general, and the Yathribites in particular, were not
known for compassion. This is attested by the surprised protestations of a Bedouin, when he
saw that the Prophet hugged and kissed al-Hasan, his grandson. Moreover, Yathrib, at the
time the Prophet came there, was just emerging from a prolonged and savage war. The
Prophet’s mild temperament, his unusual graciousness, the caring love and compassion that
he showed to his citizens and followers was in marked contrast to anything the Yathribites
had so far experienced. The way he used to receive and treat them in private audience, made
each one of them feel that no-one else was more loved or honoured by the Prophet than him.
Such was the justice and equality with which all of them were treated that they gradually
became accustomed to look upon him as their own loving father - the ideal and dearest of
fathers. Thus the Muslims became dependent upon the Prophet for their support, material as
well as spiritual, and under his protection and guidance they felt happy and tranquil. For the
forty or sixty poor Muhajirun of Ahl as-Suffah, he was quite literally the sole supporter and
guardian, providing food and lodging from whatever little he possessed. This unusual
relationship between the Prophet and the Muslims has been recorded by the verse of the
Qur’an, quoted earlier, that the Prophet came closer to the believers than themselves, and his
wives became their mothers. Indeed, the Prophet was a father to many a fatherless child in
Madinah, orphaned because of the Bu’ath War. He is indeed the father of those who, for
whatever reason, have suffered deprivation of parental or fatherly love, to the end of all time.

The Prophet’s forbearance in attending to the needs of his Companions was

immeasurable. He would sit listening to them for hours, not showing the least sign of
impatience or inconvenience. When extending his hand in salutation, he would never be the
first to withdraw it, nor would he be the first to break off a conversation or a council, unless
something really pressing came up. Often, when he was not busy in some serious matter, a
little girl from the neighbourhood would dash into his house, take him by the hand, and
demand: ‘Let us go to play.’ He would obey her and she would spin him about playing
merry-go-round.

His liberality towards his Companions and the citizens of Madinah was without
limits. Never was he asked something or some favour and he failed to grant it, unless, of
course, it was beyond his means. Even then, he would passionately pray and implore his Lord
on their behalf, and quite often his prayers were immediately granted. On some occasions, he
would teach them selected prayers and invocations, exalting God and asking His forgiveness.
They would comply and their hardships were relieved. One day the Prophet was wearing a
new robe, a gift from overseas, from some king or prince. A bedouin’s eyes fell on it,
praising its beauty and desiring it. The Prophet took it off and tenderly placed it around the
bedouin’s shoulders. The bedouin was overcome with emotion and gratitude.

Towards those who harmed and opposed him he was usually charitable and forgiving.
Yet if they insisted on their enmity and sought to obstruct God’s call to mankind, and it
became clear beyond a shadow of doubt that they were bent on destroying his mission, then
the Prophet would not shy away from having to deal with them, as the situation might
demand. One of his favourite strategies was to deal the first blow to them decisively speedily.
He would not suffer humiliation or defeat at the hands of his combatant adversaries, if he
could help it. Nor would he let their treacherous designs go unchecked or unpunished.
However, if they relented and surrenders, he would forgive them at once, totally and
unreservedly. In this way, some of his former enemies became his best friends and protectors.

The Prophet’s style of living was, by choice and design, most austere. He would
accept gifts and hospitality from his friends and Companions. Yet if he sensed charity in
them, he would reject them outright. Although totally modest and unpretentious, he was
nonetheless high-minded and noble in his attitude towards people and things. Given the
asceticism he chose, his needs were indeed minimal and whatever need he felt was for the
compassion and mercy of his Lord, the Almighty God. Because of his utter reliance upon
God, the Prophet was called Al-Mutawakkil (The God-reliant). In his love for God, he felt
self-sufficient. For the glitter of life, its luxuries and comforts, he had no desire. He was
reported to find his greatest delight in prayer, especially at night. When he was not in
communion with God through prayer, his favourite things were to keep clean, fit and looking
well. If he had an indulgence it was for good perfume – offensive smell being most detested
by him. Of the innocent pleasures of life, he enjoyed the company of attractive, youthful
women, especially when they were distinguished by sharp wits, good humour and upright and
virtuous character – qualities which ‘A’ishah enjoyed to the full.

4. The Qur’anic Universe that was Muhammad

Asked about the character of the Prophet, ‘A’ishah said: ‘His character was the
Qur’an.’ He was nothing less than the embodiment of every Qur’anic virtue and noble
disposition, unfolded and realized in practical life. So comprehensive was the Prophet’s
character that it assumed the proportions of a vast Qur’anic universe in which every
perfection, excellence and noble pursuit commended by the Qur’an for man was exemplified
and realized.

It is not therefore possible for any ordinary mortal to encompass his life, nor to
describe his greatness adequately. This is an infinite, eternal endeavour. Professor Hart said
that all of men who have ever lived, Muhammad has the greatest influence on human history.
As a Muslim, and a humble student of his gracious, noble life, I would add, after agreeing
with that opinion, may Allah’s peace and blessings be upon him.