Mercy to The World - His Helping and Hospitality (PUH)

The Prophet Muhammad Peace be up on Him used to wear Kohl (eyeliner OR the black lining ) "el Ithmid Type " 3 Times in each eye before going to bed to protect the eyes from any infection.

His Helping and Hospitality (PUH):

He never ignored anyone’s need even if he were a bond-maid, nor did he sit leaning on some support, nor did he ever gaze at anyone, and he always accepted presents, even as little a present as a drink of milk. Some of his companions have narrated that if he missed any of his brethren for three days, he would inquire about him; so, if he was away, he prayed for him; if he was present, he went to visit him; if he was sick, he would pay him a visit. He did not let anyone walk with him if he himself was riding till he let him ride with him. If the man refused, he would say to him, “Go ahead of me and join me at the place which you seek.”

Once Muhammad (peace be upon him) saw a slave grinding some grain on a grinding mill driven by hand. As he ground the grains he was crying. On seeing this Prophet became anxious. He asked the slave the reason why he was weeping. The slave said, "I am sick. I cannot grind the grain. My master is very cruel and he will beat me if I cannot finish my job." At this, the Prophet stepped forward and ground the rest of the grain saying, "Always call me if you have any grain to grind. I will do it for you."
Another time, the Prophet (peace be upon him) saw an old man walking and trembling under the weight of water which he carried in a leather jacket. The old man walked a few steps and rested a bit. Seeing this, the Prophet took the load and carried it to his place.

The Prophet Muhammad taught love, kindness and compassion to his people, and was seen to be the most loving, kind, and compassionate of all of them. The Quran mentions his kind and gentle behavior in these words: "O Messenger of Allah! It is a great Mercy of God that you are gentle and kind towards them; for, had you been harsh and hard-hearted, they would all have broken away from you" (Quran 3:159).

There are many instances that show his kindness and gentleness, especially to the weak and the poor. Anas, who was his helper, said: "I served Allah's Messenger for ten years and he never said to me, 'Shame' or 'Why did you do such-and-such a thing?' or 'Why did you not do such-and-such a thing?'" 
Once he said to his wife: "0 'A'ishah! Never turn away any needy man from your door empty-handed. 0 'A'ishah! Love the poor; bring them near to you and God will bring you near to Him on the Day of Resurrection". He also went much further on to say: "Seek me among your weak ones, for you are given provision, or you are given help only by reason of the presence of your weak ones". God Almighty is Kind, and the Prophet imitated Allah's example in its perfection by showing kindness to his servants and all creatures without any regard for their beliefs, color or nationality. The Prophet said: "God is kind and likes kindness in all things"

His heart ached within him at the corrupt state of his fellow-Meccans and their rejection of One God. The Holy Quran testifies to it in these words: "0 Muhammad, you will, perhaps, consume yourself with grief because the people do not believe" (Quran 26:3). In Surah Kahf, we read: "Well, 0 Muhammad, it may be that you will kill yourself for their sake out of sorrow if they do not believe in this Message." (Quran 18:6). And Surah Fatir says: "So let not your life be consumed in grief for their sake." (Quran 35:8). 

He took a great interest in the welfare of all people and had great compassion for people in trouble. The Prophet Muhammad imitated the attributes of God par excellence and translated them into practice in the highest form possible for man. Kindness is an attribute of Allah, which has no limits. It is extensive and encompasses all things and all beings without discrimination. Likewise was the kindness of the Prophet. He extended it to all beings, both animate and inanimate and benefited all without measure. The Quranic words for the Prophet's kindness, ra'ufun rahirn (Quran 9:128) are very intensive and comprehensive in meaning and convey the true nature and extent of the Prophet's kindness to people. The Prophet said: "One of the finest acts of kindness is for a man to treat his fathers' friends in a kindly way after he has departed".

The issue of treating friends well was also extended to include relations as Peace be up no Him says : "He who wishes to have his provision enlarged and his term of life prolonged should treat his relatives well" . He emphasized on this matter because he deeply held the view that "Only kindness prolongs life, and a person is deprived of provisions for the faults he commits". Bahz b. Hakim, on his father's authority, said that his grandfather told him that he had asked Allah's Messenger to whom he should show kindness and that the Prophet had replied: "Your mother." He asked who came next and he replied: "Your mother." He asked who came next and he replied for the third time: "Your mother." He again asked who came next and he replied: "Your father, then your relatives in order of relationship". He dwelled on the issue of treating orphans humanely as he stated that "The best house among the Muslims is one which contains an orphan who is well treated, and the worst house among the Muslims is one which contains an orphan who is badly treated". This means that the Prophet cautioned his followers against general maltreatment of anyone regardless of his status. By extending good treatment from friends to relatives and now to neighbors, Prophet Muhammad was intent in making all humans interdependent as he emphasized in the following words: "All creatures are Allah's dependants, and those dearest to God are the ones who treat His dependants kindly" . He emphasized the kind treatment of women again and again in his speeches Peace be up on Him : Treat women kindly, since they are your helpers . . you have your rights upon your wives and they have their rights upon you. Your right is that they shall not allow anyone you dislike to enter your bed or your home, and their right is that you should treat them well. 

Mercy to The World - His Government (PUH)

Belongings of The Prophet Muhammad Peace be up on Him

The Islamic legislative system benefits everyone and equates everyone, giving the nation true power, peace of mind, stability, firmness and progress. People’s belief in lofty Islamic ideals, represented in the person of the Prophet, prevailed on everything. It is obvious that in such an environment, personal problems and disputes are minimized, and people are overwhelmed by the spirit of togetherness, adopting the trend of giving, generosity, avoiding falling into prohibitions and sins such as theft, rape, adultery, murder, sodomy, backbiting and other such crimes. People demonstrated beautiful manners which had hitherto never been known, whether throughout the Arabian Peninsula or anywhere else then. People used to favor others over their own selves in giving in the cause of Allah Almighty. One favors his friend over himself as far as wealth is concerned. The incident involving the Commander of the Faithful Imam Ali and his family, wherein the verse saying " And they feed the poor, the orphan and the captive, for the love of God, (saying,)  " We feed you for the sake of God alone: We desire no reward from you, nor thanks. We only fear a Day of distressing Wrath from our Lord "  is a glorious example.

One would inquire about the well-being of his neighbour and his family before inquiring about those of his own, and wealthy people used to provide aid and food for those who needed it without being asked. The Prophet did not need to force or coerce anyone nor did he confiscate anyone’s wealth, nor did he kill anyone arbitrarily. News of the new community continued to reverberate throughout the Arabian Peninsula, the community about which the Holy Qur’an said, " You are the best nation sent to people ", and throughout surrounding countries which claimed to have deeply rooted civilizations.

Everyone felt that a new era had dawned, so all hearts were attracted to Islam and people rallied behind it willingly and obediently. Thus, tribes, countries and groups hostile to Islam yielded before the Messenger of Allah on account of the popularity of his government and the freedom of the people, blended with conviction, virtue, piety, cooperation and love for everything good. 

As part of his socio-economic policy on welfare and inheritance the Prophet used to say, “He who dies and leaves poor family behind, then they should come to me for I am responsible for them (and their welfare).” Then he went further with monitory policy and said, “One who dies and leaves a bequest, it belongs to his family. And whoever dies leaving a debt behind, I am responsible for it.”

His Manners and Ethics(PUH):

The Prophet was extremely humble, a man who mended his own sandals, patched his clothes, milked his she-camel, served his family lovingly. He loved the poor and the indigent, sat with them, visited their sick, and never insulted anyone who fell into poverty on account of his poverty nor venerated anyone wealthy on account of his wealth. He always accepted another’s excuse, never dealt with anyone in a way which the latter did not like, walked with widows and with slaves, never feared kings nor rulers, and never despised the weak. He always walked behind his companions saying, “Let me turn my back only to the angels” and sometimes walked in their midst.
He always responded to whoever invited him, accepted any present, even if it were a trotter meal, and he rewarded the giver. He would only become angry with regards to the breaches of the commands of his Lord but never for himself. He was easygoing, lenient, neither harsh nor rough, nor was he boisterous, nor profane, nor pointing out people’s faults, nor was he a flatterer. He overlooked whatever he disliked and always gave hope to whoever asked him for something. Nobody feared evil coming from him, but everyone expected good to come from him.
One of his servants have narrated saying, “I was in the service of the Messenger of Allah for ten years. Never did he ever complain to me, nor did he ever ask me why I did or did not do this or that.” It was his habit to respond to those who called upon him with the very best of response. Whoever called him, he would respond with the words “At your service”.
Jurayr ibn Abdullah is quoted as having said,“The Messenger of Allah never put a barrier before me since I accepted Islam.Whenever he saw me, he smiled. He used to joke with his companions, socialize with them, talk with them, tease their children and seat them in his lap, and he used to respond to anyone who invited him, visit the sick even if they lived in distant parts of the city, accept everyone’s apology and never put himself above anyone, including his servants, be it with regard to what he ate or wore.”
He used to ride the camel, the mare or the mule, and used to tie a stone on his stomach on account of the pangs of hunger. He always initiated whoever he met with his greeting of peace, prolonged his prayers whenever he prayed alone, but whenever he led others in the congregational prayers, he shortened it out of his concern for the convenience of those whom he led. He used to make his sermons on Fridays and on other occasions brief so that the people would not be bored. He used to be a friend of men of dignity, dealing generously with those of distinction, being humorous and never saying anything but the truth. Whenever he was assaulted and exposed to hardships because of the ignorant people, he used to say, “Lord! I plead to You to guide my people, for they do not know.” 
He did not invoke the Almighty’s wrath against them. When his molar teeth were broken and he was wounded in the face, it was extremely hard for his companions to see him in that state, so they said, “O Messenger of Allah! Why don’t you pray against them?” he said, “I was not sent to curse; rather, I was sent as a Caller [of people to God] and as a Mercy. Lord! I plead to You to guide my people, for they do not know!”.
Thus, he did not content himself by simply remaining silent while facing their mischief but forgave them, demonstrated compassion towards them, prayed for them and sought an excuse for them when he said that they did not know any better, just like a kind and compassionate father.


His Compassion (PUH):

Some of his companions narrated saying that he was once wearing a mantle with coarse edges and a Bedouin pulled him very hard, so much so that the edges left their marks on his shoulder. Then the Bedouin said, “O Muhammad! Load for me on these two camels of mine with the wealth of Allah which you have for you will not be loading for me anything of your own wealth nor the wealth of your father.” The Prophet remained silent for a moment then said, “The wealth belongs to Allah and I am His servant; O Bedouin! Shall I seek retribution for what you have done to me?” The Bedouin said, “No.” He said, “Why not?” The Bedouin said, “It is so because you do not reward evil with evil.” The Prophet smiled then ordered barley to be loaded for him on one camel and dates on another.


His Tolerance (PUH):

His people harmed him in many ways; they spat on his face, emptied sheep’s stomach over his head, knocked him to the ground and trampled on his back, put thorns in his path, confiscated his property, exiled him, conspired against him, killed his uncle, [step] daughter, [step] granddaughter, ridiculed him, called him a wizard, possessed, insane, a poet, a priest upon whom the wrath of some of their gods had befallen, ... in addition to other types of harm, so much so that he said, “No prophet has been harmed as much as I have been.” Yet he remained patient in the face of such hardships till Allah granted him the upper hand over them, placing him in charge of their affairs while they had no doubt that they would be uprooted, their community annihilated, and their wealth confiscated.
After the fall of Mecca, he did not go beyond forgiving and overlooking the harm dealt to him by the Meccans to whom he said, “What do you think I am going to do to you?” They said, “With kindness. You are a gracious brother and the son of a gracious brother.” He said, “I shall say to you just as my brother the Prophet Joseph said: ‘No harm upon you; go, for you are free,’” thus forgiving them all including the most bitter of his enemies such as AbY Sufyan and Hind.
He forgave men like Ikrimah ibn AbY Jahl who was similarto his father in his harming of the Messenger of Allah and in his animosity, spending a great deal on fighting him, like Safw"n ibn Omayyah ibn Khalaf who was very cruel to the Prophet and who used to finance the armies of the polytheists, a man who can be called in today’s terminology the “Minister of Defence” of the infidels.


His Forgiveness (PUH):

He forgave men like Habbar ibn al-Aswad who terrorized Zainab, his [step] daughter, causing her to miscarry, and consequently died after falling ill. The Messenger of Allah permitted anyone to kill him. When the man knew that the Prophet was used to forgiving criminals, he went to him
seeking his forgiveness, apologizing for his ill deeds. He said, “We, O Prophet of Allah, used to associate partners with Allah, but Allah Almighty guided us through you, saving us from perdition; so, do forgive my ignorance and forgive what you are told about me, for I do admit the evil of my actions and confess my sins.” The Messenger of Allah said to him, “I have forgiven you, and Allah has fared very well with you since He guided you to Islam, and Islam cancels whatever precedes it.”
The Prophet also forgave Wahshy, killer of Hamzah (the Prophet’s beloved uncle and partisan). It is narrated that Wahshy: embraced Islam then went to the Messenger of Allah after feeling secure from his wrath. The Prophet said to him, “O Wahshy!” He said, “Yes!” The Prophet said, “Tell me, how did you kill my uncle?” Wahshy: told him how, and he wept, then he forgave him. He also forgave Hind despite her numerous crimes.
The Prophet also forgave men like Abdullah ibn al-Zub'ari who used to lampoon the Messenger of Allah, speaking ill of him and of the Muslims. When Mecca fell in the hands of the Muslims, he fled away, and when he came to know that Muhammad Peace be up no Him was a merciful and humane Messenger of Allah, he returned to him and apologized. The Messenger of Allah accepted his apology, so the man accepted Islam and composed the following poetic verses:

I apologize to you for what I did

When in misguidance I aimlessly was lost,

So forgive me, may both my parents be

For your sake offered as a sacrifice.

Forgive my slippage for you give mercy

And upon you did mercy descend,

And I have already testified that your creed

Is truly the right creed and that you are

Among God’s servants great indeed.

Amongst the many assassination attempts on the Prophet’s life, one was that by a Jewish woman. However, the Prophet forgave the Jewess who served him poisoned sheep’s meat.
The Prophet sought her, and she admitted it. Imam Baqir said, “The Messenger of Allah summoned the Jewess who served him poisoned sheep’s meat and said to her, ‘What prompted you to do what you did?’ She said, ‘I said to myself that if he truly is a Prophet, it would not harm him, but if he seeks authority, I would relieve people of him.’ The Messenger of Allah, then, forgave her and let her go.

His Generosity (PUH):

The Prophet used to say, “Allah taught me good manners and I taught Ali. My Lord ordered me to be generous and kind and forbade me from being miserly or mean. There is nothing Allah hates more than miserliness and bad manners which ruin one’s good deeds just as vinegar ruins honey.” He used to spend everything he had by way of charity till he and his family would be bitten by hunger.
Imam Sadiq has narrated saying: that the Messenger of Allah went to al-Ji'rana where he distributed the booty (of Honain) which was quite large. People kept asking him, and he kept giving them till they pressed him against a tree, stripping him out of his garment and causing the tree to severely scratch his back, till they removed him from there and still kept asking him. He said to them, “O people! Give me back my garment for by Allah, had I had any wealth, I would have distributed it among you, and you know full well that I am neither a coward nor a miser.”
He said the following to (his uncle) Abbas during the time when he was sick and shortly before his demise, “O uncle of the Messenger of Allah! Do you accept to carry out my will, make all preparations for my funeral and pay my debts on my behalf ?” Abbas said, “O Messenger of Allah! Your uncle is an old man who has many dependents to take care of and you compete with the wind in your swiftness of generosity and open-handedness and you have a debt which is beyond your uncle’s means.”
The Messenger of Allah, as historians have recorded, used to give whenever he was asked, and when he did not have anything to give, he would make a promise of payment. Since his uncle refused to accept to carry out his will, he asked Ali to do that instead, and Ali assented and carried out the will of the Prophet. Jabir ibn Abdullah al-Ansari has said, “The Messenger of Allah never said ‘No’ to anyone who made a request of him.”
There have been quite a few incidents narrated when a man would approach him requesting something and he would say to him, “I do not have what you are asking me for, but if we get something, we shall give it to you.”

A man once asked him for something, and he did not have anything to give him, and some of his companions were present. The latter said, “O Messenger of Allah! Allah never required you to do what you cannot.” Another companion responded to this comment and said, “O Messenger of Allah! Spend of what there is with you and do not fear that the One Who has the Throne will ever disappoint you.” The Prophet smiled and signs of pleasure were seen on his face. It is related that Imam Ja'far Sadiq said: ‘Never was the Apostle of God asked by anyone for some worldly thing without him giving it. Once a woman sent him her son and said to him: ‘Go to him and ask from him. If he says I have nothing then say to him: ‘Give me your shirt.’ The boy did what his mother had ordered him and the Apostle of God took his shirt and gave it to him.’


With a Jew:

The Commander of the Faithful is reported to have said, “The Messenger of Allah owed a Jew some money who came one day to collect them. The Messenger of Allah said to him, ‘O Jew! I do not have it.’ The Jew said, ‘O Muhammad! I am not going to part with you till you pay me back.’ The man confined the Messenger of Allah there and then till the Prophet had performed the noon, afternoon, sunset and evening prayers and went beyond that until he prayed the morning prayer (of the following day) as well. The companions of the Messenger of Allah kept threatening that Jew. The Messenger of Allah looked at them and said, ‘What are you going to do to him?’ They said, ‘O Messenger of Allah! How dare a Jew to confine you like that?’ He said, ‘My Lord, the most Exalted and the Greatest, did not send me to oppress anyone with whom I have entered into an agreement nor anyone else.’ Some half of the day had passed away, when the Jew said, ‘I testify that there is no god but Allah and that Muhammad is His servant and Messenger; and half of my wealth I shall give away in the way of Allah.’”
Since the Prophet was always moving around, checking about the different quarters of the city, he used to assign someone to succeed him in performing the prayers at the Mosque whenever he went elsewhere. It seems that the above incident took place at one of the quarters which he was checking.

Policies of the Prophet at Times of Conflict (PUH)

The Prophet Muhammed (PUH) was born on Monday Morning in Bani Hashim lane in Makkah, 12th Rabi Al Awwal, April 22nd, 571 AC.

"Muhammad, The Prophet of Islam gained the love of the world and the love of his enemies in particular. This when he set an example in the finest of morals by freeing ten thousand prisoners who had previously been working to kill and destroy him and his companions . . ."

                                                                                                               Lord Hadleigh

The Apostle of God was able, in a very short span of time, to unite antagonistic, opposing and warring factions who were taken by their own egotism, nationalism, factionalism or tribalism. This was because these people recognized that the governance of the Apostle of God was consultative, compassionate, clement and merciful, and that even the most avowed of his enemies could live under its banner in complete peace and well being, provided they would lay down their arms. Indeed, they could live as leaders and chieftains since the Apostle had said to them: ‘Testify that there is no deity but God and that I am the Apostle of God and you will be kings.’ It was in this way that the Apostle was able to unite those warring tribes of Arabia as well as the various peoples of diverse nations. The issue was not one of colour, race, nationalism, or artificial geographical boundaries and the like, but rather the issue was one of a general Islamic fraternity.

Furthermore, even if a person was not a Muslim the Apostle of God would take him under his wing. For example, when the Apostle liberated the city of Mecca the majority of the people did not enter Islam but the Apostle did not coerce a single one of them to accept Islam and he granted amnesty to the wrongdoers amongst the unbelievers. What he did was to let the people sense that Islam was a better option for them than the pre-Islamic customs; better for their honour, for their property, for their persons and for their authority.

Chroniclers have mentioned that when the Apostle of God liberated Mecca he put a young man named !Itab in place to govern the city and provided for him a modest stipend of four dirhams (approximately two measures of silver) daily. The Apostle of God said to him: ‘Act well towards those who act well and overlook those who act wrongly.’ This was one of the reasons for the transformation of this city, at the hands of !Itab, from being a city of tyrants, rebels, infidels, murderers and criminals, one which had made war on the Apostle of God for twenty years, into an extremely civil city. This was because they knew that if they acted wrongly he would overlook it and if they acted well he would act well towards them. By virtue of this constitution the city of Mecca did not rebel against the Apostle of God afterwards despite the fact that he had placed no army or security force there. Rather he had captured people’s hearts with his compassion, his grace, his love and his beneficence.

When the Apostle of God came to power he said: ‘Islam waives whatever came before it’, meaning that whoever has previously done something wrong such as spilling blood or plundering or making war or joining with the Polytheists [against the Apostle] will be forgiven when they enter Islam. When the Apostle of God liberated the city of Mecca he was asked: ‘O Apostle of God, will you not stay in your own house?’, for the Apostle used to have a house in Mecca. He said: ‘Do I have a house?’ This means that the Apostle gave up [his rights] even to the house that the Infidels had confiscated before his arrival in Mecca. He realised that the

unbeliever who had taken his house was sure to have let other people stay in that house; tenants or family or the like, and that if he were to take back his house it would mean that he would have to evict those people. The Apostle did not seek to exercise even this much of his rights in case some said: ‘When the Apostle of God took control of Mecca we were living in this house and he evicted us from our dwelling and abode.’