Alhassanain(p) Network for Heritage and Islamic Thought

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The Perfect Role Model: The Prophet of Islam

The Perfect Role Model: A Look At The Ethical Conduct Of The Prophet Of Islam (Peace And Blessings Be Upon Him And His Family)

Author(s): Himmat Suhrab Pur

Translator(s): Hasan Kashani

Publisher(s): ABWA Publishing and Printing Center

www.alhassanain.org/english

This book introduces the Noble Prophet of Islam (s) as the role model for all of mankind and the best example for Muslims of all ages.

Miscellaneous information:

The Perfect Role Model A Look At The Ethical Conduct Of The Prophet Of Islam (Peace And Blessings Be Upon Him And His Family) Author: Himmat Suhrab Pur Translator: Hasan Kashani Project supervisor: Translation Unit, Cultural Affairs Department / The Ahl al-Bayt (‘a) World Assembly (ABWA) Editor: Lori Allen Publisher: ABWA Publishing and Printing Center First Printing: 2011 Printed by: Mojab Press Copies: 5,000 © Ahl al-Bayt (‘a) World Assembly (ABWA) www.ahl-ul-bayt.org info@ahl-ul-bayt.org ISBN: 978-964-529-578-1 All rights reserved نام كتاب: الگوی کامل (نگاهی به سیره ی اخلاقی پیامبر اکرم (ص)) نويسنده: همت سهراب پور مترجم: حسن كاشانی زبان ترجمه: انگليسى

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Preface 8

Author’s Preface 10

1. The Highest of All Creation 10

2. The First Among Creation 10

3. Favored with Support from the Unseen 11

4. The All-Embracing Mercy [rahmat al-wasi‘ah] 11

5. Favored with The Greatest Form of Infallibility [‘ismat al-Kubra’] 11

6. Favored with Closeness to the Divine 12

Notes 12

Worship 13

Notes 14

Health and Hygiene 15

Notes 15

Living Modestly 16

Notes 17

Performing Personal Chores 18

Notes 18

Outward Appearance 19

Notes 19

Respect towards Women 20

Notes 20

Sense of Humor 21

Notes 21

Chastity and Abstinence 23

Notes 23

Caring for Children 24

Notes 24

Forgiveness 25

Notes 26

Courteousness 27

Notes 27

Humility 28

Notes 28

Fulfilling Promises 29

Notes 31

Encouraging Industriousness 32

Notes 33

Kindness 34

Notes 36

Opposition to Negative Asceticism 37

Notes 38

Reviving and Honoring Universal Human Values 39

Notes 41

Opposition to Superstition 42

Notes 42

Supplication 43

Notes 44

Observing the Rights of Others 45

Notes 46

Sharing in the Difficulties of Others 47

Notes 48

Generosity 49

Notes 50

Perseverance 51

Notes 53

Cooperation 54

Notes 55

Bibliography 56

Preface

The invaluable legacy of the Household [Ahl al-Bayt] of the Prophet (may peace be upon them all), as preserved by their followers, is a comprehensive school of thought that embraces all branches of Islamic knowledge. This school has produced many brilliant scholars who have drawn inspiration from this rich and pure resource. It has provided the Muslim ummah with many scholars whom, following in the footsteps of Imams of the Prophet’s Household (‘a), have done their best to clear up the doubts raised by various creeds and currents within and without Muslim society and to answer their questions. Throughout the past centuries, they have given well-reasoned answers and clarifications concerning these questions and doubts.

To meet the responsibilities assigned to it, the Ahl al-Bayt World Assembly (ABWA) has embarked on a defense of the sanctity of the Islamic message and its verities, often obscured by the partisans of various sects and creeds as well as by currents hostile to Islam. The Assembly follows in the footsteps of the Ahl al-Bayt (‘a) and the disciples of their school of thought in its readiness to confront these challenges and tries to be on the frontline in consonance with the demands of every age.

The arguments contained in the works of the scholars belonging to the School of the Ahl al-Bayt (‘a) are of unique significance. That is because they are based on genuine scholarship and appeal to reason, and avoid prejudice and bias. These arguments address scholars and thinkers in a manner that appeals to healthy minds and wholesome human nature.

To assist the seekers of truth, the Ahl al-Bayt World Assembly has endeavored to present a new phase of these arguments contained in the studies and translations of the works of contemporary Shi‘ah writers and those who have embraced this sublime school of thought through divine blessing.

The Assembly is also engaged in editing and publishing valuable works by leading Shi‘ah scholars of earlier ages to assist the seekers of the truth in discovering the truths which the School of the Prophet’s Household (‘a) has offered to the entire world.

The Ahl al-Bayt World Assembly looks forward to benefit from the opinions of the readers and their suggestions and constructive criticism in this area.

We also invite scholars, translators and other institutions to assist us in propagating the genuine Islamic teachings as preached by the Prophet Muhammad (s).

We beseech God, the Most High, to accept our humble efforts and to enable us to enhance them under the auspices of Imam al-Mahdi, His vicegerent on the earth (may Allah expedite his advent).

We express our gratitude to Mr. Himmat Suhrab Pur the author of the present book, and Mr. Hasan Kashani, its translator. We also thank our colleagues who have participated in producing this work, especially the staff of the Translation Office.

Cultural Affairs Department

The Ahl al-Bayt (‘a) World Assembly

Author’s Preface

Man's need for a virtuous role model stems from his need to be influenced. Man has been created in such a way that he is influenced by others. Such influence plays a great role in his development as well as in the development of society. It is for this reason that the Noble Qur’an, amongst its methods of instruction, strives to introduce outstanding individuals, the most superior of them being the Noble Prophet of Islam (peace and blessings be upon him and his family).

The Qur’an explicitly introduces the Prophet of Islam (peace and blessings be upon him and his family) as the role model for all of mankind and the best example for Muslims of all ages. Fortunately, a precious treasure composed of the sayings (hadiths) and history of the Prophet (peace and blessings be upon him and his family) has recorded the most minute details of his life, and this book, inspired by this valuable treasure, is a brief look at his manner of living.

Even though the title of this book suggests that it offers an explanation of the practices of the Messenger of God (peace and blessings be upon him and his family), it is not completely out of place for us to make reference to the spiritual stations of this eternal example. Therefore, his spiritual stations have been summarized under the following headings:

1. The Highest of All Creation

The Noble Prophet (peace and blessings be upon him and his family) is an individual unrivaled amongst all mankind for all time, and history will never see another like him. Concerning this topic, the Commander of the Faithful, ‘Ali, peace be upon him, said,

"There is nothing God has created superior to Muhammad, peace and blessings be upon him and his family."1

Though Khidhr crossed the Water of Life,

Muhammad passed beyond the Spring of the Spirit,

And if Solomon set his throne upon the winds,

Muhammad refrained from playing with the wind.

If Moses’ enclosure was built from mountain rocks,

The palace of Ahmad was made of pure light

And if the cradle of Jesus reached the celestial sphere,

Muhammad leapt out of the cradle himself2

2. The First Among Creation

God has created in accordance with a particular system and in it He has provided the order of "the most noble, then the most noble after that" (al-ashraf fal-ashraf). He has made the first among creation "The Muhammadan Truth"[haqiqat-e Muhammadiyyah ]. Sometimes this is also referred to as "The First Manifestation" [tajalli-e Awwal], or "The Far-Reaching Mercy" [rahmat al-Wasi‘ah]. Numerous traditions support this concept. Jabir ibn ‘Abdullah has narrated,

"I asked the Messenger of God (peace and blessings be upon him and his family), 'What is the first thing God created?' He answered, 'The light of your prophet, O Jabir! He first created it then from it He created all other things.'"3

The line from start to finish is one,

The whole of creation has become a journey to Him,

an this road prophets are like camel-drivers, being

conductors and guides of the caravan.

From among them our master has become chief,

Both first and last with regard to this affair,

With him, the end of this road has been reached;

Concerning him has been revealed:

"I invite others to God." [verse 108 of chapter 12 of the Holy Qur’an]

3. Favored with Support from the Unseen

Since God is aware of the future decisions people will make and the deeds they will perform, He grants particular favors to individuals who have the spirit of pursuing the truth and choosing the path of virtue. For this reason, beginning in their childhood years, He places them under the umbrella of His guardianship. Spiritual individuals in general and the Prophet of Islam (peace and blessings be upon him and his family) in particular, were the recipients of such gifts.

"Verily, from the beginning of the Prophet's childhood (peace and blessings be upon him and his family) God sent the greatest of His angels to be his companion in order to familiarize him with the path of noble traits and the virtues of universal ethics (akhlaq)."4

History books have recorded numerous instances where the Prophet (peace and blessings be upon him and his family) received unseen support.

4. The All-Embracing Mercy [rahmat al-wasi‘ah]

Another instance that shows the spiritual station of the Noble Prophet (peace and blessings be upon him and his family) is that he was the manifestation and fountain of God's providence. This station was granted to him due to his inner purity. This trait was manifest in his blessed existence from childhood and continued until the end of his life. For this reason and due to his noble existence, God refrained from punishing this community (ummah, the community of the Prophet).

"God will not punish them while you are amongst them and God will not punish them so long as they ask for forgiveness."5

In other words, just as the manifestation of God's mercy is to be found in repentance and seeking forgiveness, it is also to be found in the existence of the “Noble Prophet” (peace and blessings be upon him and his family).

5. Favored with The Greatest Form of Infallibility [‘ismat al-Kubra’]

Infallibility is a faculty of the soul that prevents man from sinning or committing errors. If this is found in an individual in its highest form, it is referred to as "the greatest form of infallibility". And if a lower form of this faculty exists in an individual, it is called "the lower form of infallibility"[‘ismat al-sughra’]. Without a doubt, the Prophet of Islam (peace and blessings be upon him and his family) benefited from the highest level of infallibility.

This is a matter that both Sunni and Shi'ah scholars have unanimously agreed upon. A great number of verses of the Qur’an as well as narrations (hadiths) make reference to his station of infallibility. The following verse is one such reference:

"God desires but to remove impurity from you, O People of the Household (of the Prophet, peace be upon them), and to purify you thoroughly (of all imperfection)."6

6. Favored with Closeness to the Divine

Though it is true that all of God's prophets (peace be upon them) had very high spiritual capacities and for this reason, they were able to communicate with the unseen world and receive the waves of revelation which they caused to flow to the hearts of mankind, this ability and attribute of perfection was found in the Noble Prophet of Islam (peace and blessings be upon him and his family) with a particular intensity. Even the angels drawn close to God could not comprehend this station.

The intensity of his ability meant that at certain times, he could form a direct relationship with God. The Noble Prophet of Islam (peace and blessings be upon him and his family) explained his capacity and great existence as such, "I have a particular time with God that not even an angel drawn close (to God), a prophet sent (by God), nor a believing servant whom God has tested his heart for faith can attain."7

That which was mentioned in this introduction was merely a drop in the limitless ocean of the spiritual stations of the Great Prophet (peace and blessings be upon him and his family) since only God, the Prophet (peace and blessings be upon him and his family) himself and the infallible Imams (peace be upon them) are truly aware of his spiritual stations and it is not the purpose of this book to relate them.

Rather, this is a look into the ethical behavior and practices of this great example. We hope that the Islamic ummah, the youth in particular, will emulate his behavior and ways of life and quench the thirst of their souls with the abundance of this fountain of ethics and spirituality, God-willing.

Himmat Suhrab Pur

1377/8/158

Notes

1. Al-Kafi, vol. 1, p. 440.

2. All poetry has been translated by ‘Ali Kashani.

3. Bihar al-Anwar, vol. 15, p. 24.

4. Nahj al-Balaghah, sermon 234.

5. Surah al-Anfal 8:33.

6. Sura al-Ahzab 33: 33.

7. Bihar al-Anwar, vol. 18, p. 360.

8. According to the Iranian calendar, a reference to the number of solar years that have passed since the Prophet’s migration to Medina.

Worship

The most pleasurable of all things for the Noble Prophet of Islam (peace and blessings be upon him and his family) was his relationship with the Worshipped and private and intimate talks with God. He would never grow tired of his servitude towards God. Sometimes he would experience states in his prayer that only God's intimate friends are worthy of experiencing. Without a doubt, expressing servitude towards God as well as these private and intimate talks bring about a particular form of enthusiasm that causes all other than God to be left in the valley of the forgotten. The field of man's heart is transformed into a salt marsh where the love of other than God can never grow.

The heart speaks naught but the language of love,

The soul seeks nothing but the way to your love,

Your love made my desert heart like a salt-marsh,

Such that affection for no one else can ever grow there.

It is by means of serving and worshipping God that a person can experience peace and serenity within himself. He finds himself and discovers his place in the order of existence. The Great Prophet of Islam (peace and blessings be upon him and his family) would maintain this state of worship in the most complete manner. The gnostic form of worship that he experienced could not be experienced by many.

‘Aishah (the Prophet's wife) said, "The Messenger of God would be speaking to us and we would be speaking to him, until the time for prayer would set in, and then it was as if he did not know us and we did not know him."1

The Commander of the Faithful, ‘Ali (peace be upon him) said, "The Messenger of God (peace and blessings be upon him and his family) would never procrastinate his prayer for dinner or anything else. When the time for prayer arrived, it was as if he did not know his family and friends."2

Imam Sajjad (peace be upon him) has clarified the Prophet's desire and enthusiasm for worship as such, "The Messenger of God (peace and blessings be upon him and his family) would stand on the tips of his toes, then God revealed the following verse, "Ta Ha, We have not revealed the Qur’an to you for you to experience great discomfort"3 (chapter 20, Ta Ha, of the Holy Qur’an , verse 1)’.

It has also been narrated that: One night, the Prophet (peace and blessings be upon him and his family) was in the home of one of his wives (Umm Salamah). After a little of the night had passed, Umm Salamah saw that the Messenger of God (peace and blessings be upon him and his family) was not in bed. She got up and went looking for him. All of a sudden she noticed that he was standing next to the room with his hands raised, his eyes full of tears and he was saying the following; "O God, don't take away the good you have given me. O God, don't please my enemies and those who are jealous of me. O God, don't allow their evil from which you saved me to come back. O God, don't leave me to myself, even for one moment."

At this point, Umm Salamah began crying. The Prophet (peace and blessings be upon him and his family) said, "Why are you crying, Umm Salamah?"

She said, "May my father and mother be your sacrifice, why shouldn't I cry? Even though you have such a high station and the fact that God has forgiven your past and future sins, you talk to God in this way (it is more appropriate for us to fear God and to cry in His presence)."

The Prophet (peace and blessings be upon him and his family) said, "How can I be safe when God left Prophet Jonas (peace be upon him) to himself for only a moment when that which afflicted him took place."4

As one can see, The Messenger of God (peace and blessings be upon him and his family) perpetually saw himself in the presence of God and he would remember God with his heart and tongue and in this way, he caused the water of monotheism to flow across the land of his spirit, to the point where the tree of proximity to God was rooted in his heart and mixed with his being.

Notes

1. Bihar al-Anwar, vol. 84, p. 257.

2. Majmu'ah Warram, vol. 2, p. 78.

3. Bihar al-Anwar, vol. 16, p. 264.

4. Bihar al-Anwar, vol. 6, p. 218.

Health and Hygiene

Islam is a religion that takes all aspects of mankind into consideration. For this reason, the Noble Prophet (peace and blessings be upon him and his family) gave great importance to personal hygiene and he encouraged others to do so as well. There are numerous instances concerning the emphasis the Prophet (peace and blessings be upon him and his family) placed on health and here reference will be made to a few of these:

1. He (peace and blessings be upon him and his family) would not breathe in his cup while drinking. If he wanted to take a breath, he would remove the cup from his mouth."1

2. When asked why Muslims do not become ill as often as others he replied, "We are a people who do not eat until we become hungry and when we eat, we do not fill ourselves."2

3. The Commander of the Faithful, ‘Ali, peace be upon him, said, "We would soak raisins or dates in water for the Prophet (peace and blessings be upon him and his family). The first and second days he would eat from it, but when they started to putrefy, he would say to throw it out."3

4. "The Messenger of God (peace and blessings be upon him and his family) was never seen to have used the restroom without performing the ritual ablution (wudhu’) afterwards, and this he would begin with brushing his teeth."4

By cutting his nails, applying oil to his body, using collyrium, removing body hair and clipping his moustache which were all part of his weekly routine of personal grooming, the Messenger of God (peace and blessings be upon him and his family) made Muslims aware of the importance of personal hygiene. His sayings concerning cutting one's nails and clipping one's moustache clarify the physical and psychological benefits as well as the benefits in this world and the Hereafter. Amongst his sayings is the following: "If one cuts his nails on Friday, God will remove sickness from his fingers and put a remedy in its place."5

Elsewhere he (peace and blessings be upon him and his family) said, "None of you should grow your moustache long, for Satan (perhaps a reference to bacteria) takes it as a refuge in which he hides."6

Notes

1. Makarim al-Akhlaq, vol. 1, p. 32.

2. Sunan an-Nabi, p. 181.

3. Da‘a’im al-Islam, vol. 2, p. 128.

4. Muhajjah al-Baydha’, vol. 1, p. 296.

5. Makarim al-Akhlaq, vol. 1, p. 123.

6. Makarim al-Akhlaq, vol. 1, p. 125.

Living Modestly

The principle of living modestly and not drowning oneself in pleasure, material acquisitions and the life of this world is an enlightened and constructive principle that uncovers man's potential and allows his spirit to soar. The extent to which man pays attention to material embellishments and the more his ties to this world increase, the more he is deprived of spiritual pleasures, radiant wisdom and inner light.

Spiritual men of God, who have high goals and lofty destinations in sight, never tie themselves down to the embellishments of this world. They realize that being attached to worldly pleasures and attaining spiritual perfection are like the East and the West; when a person gets close to one of them, in reality he has moved away from the other. For this reason spiritually minded persons apply themselves totally in trying to reach proximity to God which is the goal of creation.

They do not waste their valuable lives on worthless matters, for arriving at this exalted destination is not possible without living modestly and expressing disinterest in matters related to this world.

Of course what we have said here does not contradict things like developing society or making progress in various fields of knowledge, handicraft and industry, all of which are amongst man's duties in this material world. Rather, that which is objectionable consists of two things: the first is being attached to worldly affairs [in other words, this world becomes the goal rather than a means for accomplishing a higher goal, realized in the Afterlife] and one's heart becomes tied to transient favors. The second is becoming drowned in pleasures and having a luxurious lifestyle.

The Prophet of Islam (peace and blessings be upon him and his family), the greatest role model for all of mankind, paid careful attention to the principle of living modestly and in this way, guided mankind toward the vast possibilities of spiritual advancement. A point worth making here is that the principle of simplicity is a relative principle that differs with regards to time and conditions. It is possible that a particular lifestyle might be considered very comfortable under particular circumstances and that same lifestyle, under different circumstances, due to changes in society, might be regarded as simple.

Therefore, when it is said that the Prophet (peace and blessings be upon him and his family) lived a simple life and that we should make him our role model, this does not mean that our homes, method of transportation, food and clothes should be exactly like his in terms of quality and quantity. Rather, what is intended is that the current general understanding of people today regarding present conditions, changes and advancements in technology must be taken into consideration in order to determine what type of lifestyle is considered simple and free of hassle.

In other words, from this principle one should not draw the conclusion that since the Prophet (peace and blessings be upon him and his family), for example, lived in a house made of clay or ate out of dishes made of clay or rode a particular animal, one should do the same today. Rather, what is important is observing the principle of living simply while paying attention to the particular present conditions of time and place. Some aspects of the simplicity of the Noble Prophet's lifestyle will now be discussed.

1. Anas ibn Malik has said, "The Messenger of God (peace and blessings be upon him and his family) would not eat out of a tray or a platter, nor would he eat thin, refined white bread (apparently the food of the elite of that time)."1

2. ‘Aishah (the Prophet's wife) has said, "The Messenger of God (peace and blessings be upon him and his family) would never eat his fill."2

3. Imam al-Baqir (peace be upon him) has said, "Halva (a jellylike sweet) was brought to the Prophet (peace and blessings be upon him and his family) but he refused to eat it. He was asked: 'Do you consider this to be forbidden?' He said, 'No, but I despise (getting used to it and) craving it.' Then he read the verse of the Qur’an that says, 'You did away with pure food in your life in this world'.3

4. Imam ‘Ali (peace be upon him), describing the Great Prophet (peace and blessings be upon him and his family) has said, "He took only that which he absolutely required from this world and he did not take the smallest look at it. He had the thinnest waist and the hungriest stomach of all the people of this world. He (peace and blessings be upon him and his family) would eat on the floor, sit like a slave, mend his shoes with his own hands, patch his clothes with his own hands, ride a bare donkey (without a saddle), seat another person behind him and when there was a design on the curtain hanging on the door of his house, he said to one of his wives, 'O so-and-so, take it away from my sight, for when I look at it I remember this world and its embellishments'."4

Notes

1. Makarim al-Akhlaq, vol. 1, p. 171.

2. Majmu'ah Warram, vol. 1, p. 101.

3. Mahasin, p. 343.

4. Nahj al Balaghah, sermon 159.

Performing Personal Chores

Even though he possessed lofty spiritual stations, had found a special place in the hearts of the Muslim faithful and was granted a particular form of respect from members of his family, the Prophet of Islam (peace and blessings be upon him and his family) never liked for others to perform his personal chores. Rather, he sought to be completely independent in taking care of his personal affairs. By so doing, he succeeded in showing respect towards others and not thinking of himself as better than others as well as teaching others to be self-reliant.

Daylami, in his book entitled Irshad al-Qulub, narrated the following: "The Prophet would patch his clothes, mend his shoes, milk his sheep, eat with slaves, sit on the floor and was not too shy to procure whatever he needed from the market and take it to his family."1

Similarly, it has been narrated that: During a particular journey, the Messenger of God (peace and blessings be upon him and his family) was with a group and they had traveled for hours. Both the riders and the animals they were riding were showing signs of weariness. The caravan stopped at a place with a well full of water. The Messenger of God (peace and blessings be upon him and his family) made his camel lie down and got off. Certain individuals were determined to get to the water as soon as possible and prepare themselves for prayer.

The Messenger of God (peace and blessings be upon him and his family) proceeded towards the well as soon as he got off his camel but shortly after, he returned without saying anything. His companions and friends were astonished and said to themselves, "What, is this not an acceptable place to stop? Is he going to tell us to start moving again?" They looked and listened carefully, waiting to hear his command. Their astonishment became even greater as he (peace and blessings be upon him and his family), immediately upon arriving at his camel's side, took knee braces and placed them on his camel's knees and then once again, headed towards the well.

The companions, perplexed, asked, "O Messenger of God, why did you not ask us to do it for you instead of burdening yourself by returning to your camel? It would have been our honor to perform this service."

The Prophet (peace and blessings be upon him and his family) replied, "Never seek the help of others in performing personal chores and do not rely on others even if it be for a piece of wood with which to brush your teeth."2

Notes

1. Irshad al-Qulub, chapter 32, p. 155.

2. Kuhl al-Basar, p. 69.

Outward Appearance

Paying special attention to outward appearance was one of the perpetual rituals of the Noble Prophet of Islam (peace and blessings be upon him and his family). He saw no conflict in paying attention to the inner-self while enhancing one's outward appearance. His attention towards disciplining the soul and serving God did not prevent him from maintaining an attractive physical appearance.

For example, he would use pleasant fragrances and comb his hair. His clothes were always clean and attractive. When he wanted to leave home, he would look in the mirror. And whenever he made the ritual ablution (wudhu’) he would brush his teeth. His clothes and shoes would always match. The turban he wore would elegantly compliment his stature and would increase his attractive and imposing presence. He (peace and blessings be upon him and his family) himself has said, "Verily, God is beautiful and He loves beauty."1

Numerous examples of the importance the Prophet (peace and blessings be upon him and his family) placed on beauty have been mentioned in books narrating his traditions. Here are a few of them:

1. Tabarsi has said, "The Messenger of God (peace and blessings be upon him and his family) would look in the mirror, straighten and comb his hair. Sometimes he would look (at his reflection) in water to straighten his hair. He would beautify himself for his companions as well as for his family and he would say, 'Verily, God loves for his servant to prepare himself and beautify himself when he sets out (to meet) his brothers (in faith).'"2

2. Amongst the things that enhances a pleasant appearance is applying perfume, something the Prophet (peace and blessings be upon him and his family) liked very much: "The Messenger of God (peace and blessings be upon him and his family) would spend more on perfume than he would on food."3

3. A disheveled man with long hair and a long beard that were both uncombed, came to the Most Noble Prophet (peace and blessings be upon him and his family). He (peace and blessings be upon him and his family) asked, "Could this man not find oil with which to straighten his hair? Some of you come to me with the appearance of Satan."4

4. Imam al-Baqir (peace be upon him) has said, "Anytime the Messenger of God (peace and blessings be upon him and his family) passed somewhere, two or three days afterwards, people would understand that he had passed by due to his fragrant smell. He would put on any sort of perfume that was brought to him and he would say, 'The smell of perfume is nice and pleasing and carrying it is not difficult'."5

Notes

1. Nahj al-Fasahah, p. 159.

2. Makarim al-Akhlaq, vol. 1, p. 36.

3. Makarim al-Akhlaq, vol. 1, p. 66.

4. Muhajjah al-Baydha’, vol. 1, p. 309.

5. Makarim al-Akhlaq, vol. 1, p. 66.

Respect towards Women

Before the Prophet of Islam (peace and blessings be upon him and his family) was appointed as a prophet, Arab society generally considered women to be worthless and did not hold them in any great esteem. In addition, Arab society was negligent in relation to fulfilling women's personal and societal rights. However, from its very onset, Islam gave importance to all of mankind and considered the lives of both men and women to be precious.

The Noble Prophet of Islam (peace and blessings be upon him and his family) commanded others to fulfill women's rights and to honor their individuality and he showed a particular form of respect towards women himself while implementing these principles. The entirety of his life is a display of this truth.

Imam as Sadiq (peace be upon him) has said, "The Messenger of God (peace and blessings be upon him and his family) would say “Salamun 'alaykum” to women and they would reply to his salutation. The Commander of the Faithful (peace be upon him) would also greet women but he disliked greeting young women for he would say, 'I fear that her voice will be pleasing to me and more than I desired in reward (by giving salutation) will be given to me (in terms of harm, for hearing her pleasing voice)'."1

This action of greeting women by the Messenger of God (peace and blessings be upon him and his family) conveys a reality; by doing this, he wanted to convey to his followers the value of women and their due respect.

Another example of his respect towards women is his being helpful to his wives. "The Most Noble Prophet (peace and blessings be upon him and his family) would sew his own clothes, open the door and milk sheep and camels himself. Whenever his servant would grow weary, he would mill wheat or barley himself. Before going to bed, he would prepare water for his ritual ablution (wudhu’) himself. He would cut up meat himself and when his family members were burdened with many things to do, he would provide them with help."2

With regards to showing respect towards women the Prophet (peace and blessings be upon him and his family) has said, "Beware, the best of you is he who is the best towards his women, and I am the best among all of you toward my women."3

Notes

1. Usul al-kafi, vol. 2, p. 648.

2. Sunan an-Nabi, p. 73.

3. Muhajjah al-Baydha’, vol 3, p. 98.

Sense of Humor

That which can be derived from the etiquette and teachings of Islamic society and the way (sunnah) of the Noble Prophet of Islam (peace and blessings be upon him and his family) is that joking is desirable when it does not lead to sinful acts such as disparaging, ridiculing or slander and only has the intention of making a brother in faith happy. The Most Noble Messenger (peace and blessings be upon him and his family), in addition to encouraging his companions to make jokes, would himself joke with them.

The Commander of the Faithful (peace be upon him) has said, "The Messenger of God (peace and blessings be upon him and his family), in order to make one of his companions happy who had been upset, would joke with him and he would say, 'Verily, God hates one who snarls in his brother's (in faith) face."1

There are numerous instances of the Prophet's tendency to joke recorded in books of his traditions and lifestyle. Reference will be made to some of these:

1. A servant of the Messenger of God named Anjashah would say "huda" (something they say to make a camel go faster) to the camel of the Prophet's wife. The Prophet (peace and blessings be upon him and his family) said, "O Anjashah, be careful (when dealing) with glass"2 (an allusion to the fact that women are fragile and it is possible that at a high speed they may get scared, fall and hurt themselves).

2. A women came to the Most Noble Messenger (peace and blessings be upon him and his family) and mentioned her husband's name. He asked, "Is your husband the one who has white in his eyes? She replied, "No, he doesn't have white in his eyes." When that woman went home and told her husband what had happened, he said, "Don't you see that the white part of my eyes is more than the black part?"3

3. The Prophet's lifestyle was such that he permitted his supporters to say humorous things in his blessed presence. Following the example of the Prophet (peace and blessings be upon him and his family), they would stay away from inappropriate jokes. But they did not hold back when it came to acceptable forms of jesting.

"Nu'ayman was the type of person who liked to joke. One day he saw a Bedouin with a sack of honey. He bought it and took it to the Prophet's house. The Messenger of God (peace and blessings be upon him and his family) thought he had brought this as a gift. Nu'ayman left and the Bedouin came standing in front of the Prophet's house. After waiting for a long time, he yelled, 'Whoever lives here, if you don't have money, give the honey back.' The Messenger of God (peace and blessings be upon him and his family) discovered what had happened and paid that man for the honey.

When the Prophet met Nu'ayman, he asked, 'Why did you do that?'

Nu'ayman said, 'I figured, the Messenger of God likes honey and that Bedouin man had a lot of honey.' The Messenger of God laughed at what Nu'ayman had done and did not show any signs of being upset. "4

Notes

1. Sunan an-Nabi, p. 60.

2. Bihar al-Anwar, vol. 16, p. 294.

3. Bihar al-Anwar, vol. 16, p. 294.

4. Bihar al-Anwar, vol. 16, p. 296.

Chastity and Abstinence

Chastity and abstinence are amongst the highest human values. They provide the power to control man's natural instincts and to use them in the path towards perfection. The closer man goes to the treasures of chastity and abstinence, the closer he becomes to his own humanity and the farther he distances himself from animalistic behavior. If it were not for chastity and abstinence, man would know no boundaries while seeking to please his carnal desires and as a result, he would sink in the cesspool of corruption and sensuality.

Since pious men are the embodiment of virtue and perfection, the most complete role model for mankind, the Noble Prophet of Islam (peace and blessings be upon him and his family), was adorned with chastity and abstinence of the highest nature. Not once did he become contaminated with sins that contradict infallibility or chastity.

Rather, he was the manifestation of chastity and abstinence and this state was so strong in him that he even refrained from permissible actions containing even the slight possibility of a lack of chastity. Imam as-Sadiq (peace be upon him), in a narration concerning the Prophet's behavior, has said, "When the Messenger of God (peace and blessings be upon him and his family) would sit with somebody, he would not take of his clothes (outer garments) until the man would rise (and leave).1 "

Similarly, Abu Sa'id Khidri has narrated that: "The Messenger of God (peace and blessings be upon him and his family) was more chaste than virgin women behind curtains and if he did not like something, we would understand so from his facial expression (he would not tell us anything).2 "

Notes

1. Tafsir al-‘Ayashi, vol. 1, p. 203.

2. Makarim al-Akhlaq, vol. 1, p. 17.