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Muhammad (sas) As a Man

It seems incongruous, that a person who is held up as the chief of the prophets, should also need to be presented as a human being. Yet in truth, a claim to prophethood does not elevate an individual to a point where their human qualities cannot be reflected over; rather this station is one of the many human excellences people can attain, the primary purpose of which is to exhibit the highest virtues among the general run of people. In my estimation, prophethood is like a rain which cultivates and brings out the latent excellences of human nature; assuredly the soil which God chooses to have this water descend upon is the most receptive to its effects and able to manifest, in the best manner, the finest human qualities to their highest order.

A Perfect Prophet Is a Perfect Human Being

Let us qualify this further. Islam does not say human nature is inherently flawed and dependent on prophethood for its reformation. Instead, it posits the creed that the seeds of all merit and virtue are deeply embedded within the human condition, and are thus obtainable by all people. That being said, they stand in need of external agencies, just as the eye depends on light to see and soil requires rain. Prophethood comes not to subdue certain human traits but to properly nurture them. The perfect prophet must also be the perfect man. No one can attain prophethood until they develop all of the finest human excellences within themselves. And unless they respectively elevate these qualities to their highest degree, they cannot be referred to as a prophet.

Excellence in Certain Fields

Experience shows there are people who, within certain fields, possess extraordinary abilities; [so much so] the world is awed by their talents. However, it is seen that some among them perish in delinquency, meaning the attainment of a specific virtue does not equate to the highest perfections of the human state; instead it merely demonstrates particular humans attributes can develop to spectacular effect within a limited sphere. [For example], it is entirely possible an individual is so overtaken by the capacity to love, it overwhelms their other emotions, and by this they direct their affections not towards people, but to God, and neglect all else that is in the world. Yet anyone who fits this description can never reach the spiritual heights enjoyed by others. The intensity of their love is the result of an inner deficiency and does not emanate from proper care and nurture. Such people are like seeds which grow too fast when planted in exceptionally fertile soil. They sprout so rapidly, the ears of the plant that comes from them are empty of kernels. Though the plant may grow—it will produce mostly stalks—its yield of grain will be scant and partial. Conversely, those who manifest every human excellence have been brought up according to all the requirements of nature. They possess an inner equilibrium. Their every excellence f lourishes to its full proportion. Their faculty of punishment develops concurrently with mercy, compassion, forbearance and judgement—all five being, [as a case in point], necessary requisites in dealing with a crime. If even one of them is deficient, a person’s humanity is tainted and they cannot come to manifest the highest excellences.

This discussion is of an intellectual kind and cannot be understood in all its details without delving deep into psychology. The limited space I have to conclude this essay is certainly not sufficient to cover it fully. Therefore, with the aid of one or two examples, I will shed some light on this subject before turning to the actual topic at hand.

Loyalty is, for instance, a commonly esteemed trait. However, if it is used to keep undesirable company, it can and does lead to harmful consequences. [Let us take the example of] two criminals who conduct a felony. If one of them was unsettled by guilt, but made to sway from his good judgement by an inordinate sense of loyalty which overwhelmed his ability to distinguish between good and evil and silenced his conscience, while also whispering in his ear that regardless of what happens he should remain loyal to his friend, [then this would be an unfortunate consequence].

Again, love for one’s children is commendable and also essential for the continuation of the human race. But if this emotion impedes the development of other excellences by exceeding the appropriate bounds, it becomes a sin and also causes one’s progeny to go astray. To excel in one or several human attributes is not a sign of true excellence. Instead, in certain circumstances, it becomes a matter of grave peril. Such merits cannot be held up as an example for mankind, for a true model is one which manifests growth concordant with human nature. Progress that goes against the natural order is not a feasible ideal for people to follow as the realisation of it is impossible. All virtues must be such that they can be emulated.

The Holy Prophet (sas) As a Human Being

Proceeding ahead from this preliminary explanation, I will now turn to the discussion at hand and expand on my own analysis regarding the Holy Prophet’s (sas) qualities as a human being.

From what I have explained so far, the following can be concluded: first, prophethood comes to manifest human excellences in their most precise form. Secondly, it is essential for the perfect prophet to also be the perfect man. Thirdly, if an individual exhibits certain human qualities to their best degree, it cannot be taken from this they have attained the highest level of humanity. Rather, this imbalance is indicative of a physical or inner defect of the nervous system. Further, once this is understood, it becomes clear that those who think basic human needs and requirements run counter to prophethood, labour under a grievous misconception. In truth, prophethood is a state of mind and the proper fulfilment of human requirements is the physical manifestation of this state, without which a model [of conduct] cannot be perfected. Prophets do not come to change human nature. Instead, they are sent to practically instruct us on how best to fulfil human needs. Though it may be possible for the general run of people to defy the demands of [human] nature, this is not possible for the prophets as they are a model for their followers. The more of these requisites they neglect, the more their status is diminished.

A Perfect Example for Mankind

When the Holy Prophet (sas) is viewed in this light, one can see he was, in equal measure, the perfect man and the perfect prophet. His essential duties did not divest him of his human emotions. Rather, alongside his work, he fulfilled his human obligations in such a way as to set a perfect example for all people to follow.

Many who are ignorant of the highest human excellences, consider the consumption of fine foods a trait of beasts which defies the transcendent stages of spirituality. But this view contradicts the natural state of humans as created by God. A close symbiosis exists between a person’s character and the food they eat. Different forms of nourishment affect our dispositions accordingly. Here we find that while the Holy Prophet (sas) taught moderation in matters of food, he never forbade the eating of delicacies. Indeed, whenever he was invited to a meal and served with rich and succulent fare, he would partake of it. He always instructed that the following ought to be kept in mind: first, food should not be wasted lest this offends the poor. Secondly, in times of famine or hardship, one should eat moderately so that their excessiveness does not deprive the underprivileged from access to even one meal [a day]. Thirdly, except in the most acute circumstances, food should not be hoarded lest others are deprived of their fair share.

Good humour and cheerfulness are, as a matter of course requisites of human life, while laughter is a natural human quality. A fine spirit is essential for any decent person who does not wish to encumber others [with the stresses of ill-temperament]. Yet there is a common misconception that godliness entails earnestness and sobriety. A smile is thought to undermine the station [of the holy] and laughter is considered to diminish their piety. But the erudite understand that if an individual is divested of these essential features [of human nature], the only thing left of them is a skeletal frame stripped of all pleasant features.

Despite his solemnity, his disregard for fleeting joys and the very greatness of his message and claim which elevated him well above the general mass of people, the Holy Prophet (sas) never sought to subdue his natural emotions. From within his high rank and status, cheerful human sentiments would emanate with such felicity that those who came to see him expecting a grave and pensive leader, were astonished by his smiling countenance and joviality. Often as he sat among his companions and instructed them on his sublime teachings, the Prophet (sas) would lighten the mood with humorous anecdotes and even engage in harmless and playful banter. When children approached him, he would narrate to them stories of birds, and sometimes to make them laugh, he would sprinkle drops of water on them. In his domestic life, he would entertain his family members with fables popular among the Arabs. Yet he would always caution against amusement which belittles or hurts the sentiments of others; humour ought not to become a constant and inveterate habit and laughter should not be undertaken for its own sake, but rather when one is disposed to it; and stories and jokes ought to be rooted in truth, rather than falsity, so that the lesser emotions do not subdue the higher ones. Cleanliness is one of the essential requirements of human life. That is, to maintain the hygiene of the body, face and clothes and to use fragrances that are pleasing to one’s sense of smell rather than abhorrent to it. Unfortunately, there are people who consider cleanliness inimical to the form and habit of those who walk on the path of virtue and righteousness. This way of thinking leads to the squandering of the pure things God has created for people, and those godly individuals who choose to make use of them are considered sinful. The Holy Prophet (sas) rejected all such false pieties and taught that God is pure and loves purity. Throughout his life, the Holy Prophet (sas) would regularly cleanse and bathe. Indeed, he mandated washing [with water] as a permanent feature of certain acts and practices. For example, after relations between a man and wife, whereby on account of domestic obligations it is easy to become careless in matters of cleanliness, he declared it obligatory to take a bath. And this was done with the command of God. Before each of the five daily prayers, he would wash those parts of the body which are normally exposed to the elements and instructed others to do the same. The Holy Prophet (sas) delighted in clean attire and encouraged his followers to wear fresh clothes particularly for the Friday prayer. He was also a lover of scents and perfumes, especially when worn at gatherings and functions. The Prophet (sas) instructed that places of congregation, where people from all walks of life come together, should be scented and kept clean to prevent the spread of contagious diseases. He would avoid malodorous things and exhorted others to refrain from them also, especially when going out in public. Thus the Holy Prophet (sas) was always mindful of the cleanliness of the body, clothes and the sensitivities of smell and again he would call on others to follow his example. However, he also warned against becoming so preoccupied with material cleanliness that a person begins to neglect the purity of the soul.

Similarly, one ought not to care for the immaculateness of their attire to such an extent that it becomes detrimental to society, in so much as choosing to keep away from the company of the poor and underprivileged. Again, in matters of food, one ought not to be so finicky they deprive themselves of essential forms of nutrition. Instead, people should strive to make others feel at ease so they can become good citizens and ensure that their company is not off-putting. According to a school of thought, cleanliness and perfume make the body pure but the soul impure. Conversely, the Holy Prophet (sas) said he was made to love beautiful smells,4 and that God Almighty loves those who repent and purify their inner and outer selves.5

The relationship between a man and a woman is integral to the natural order and forms one of the principle foundations of world civilisation. It is the cornerstone of the progress of life on this earth. Curiously a large part of the world has deemed it removed from spirituality. Women are the principle agency by which the human race continues its existence. Without them, humanity is like a scarred and functionless body. They are like garments for men just as men too are their garments. Still many aver that women are impure and that holy men should forgo their company. In this way, their concept of purity conflicts with humanity and strikes against one of the very foundations of piety. Are human beings not like a vessel for all pure things? Without a container these exquisite subtleties cannot be preserved. Once the Holy Prophet (sas) had found God, he did not abandon other human beings. Not only did he marry, but for the sake of his nation, the Muslim community and on account of the various circumstances of his wives, he entered numerous unions. After he had married, he was always affectionate with his wives and treated them in such a way that each one thought of herself as the most cherished among them.

The Prophet (sas) belonged to God and God belonged to him. He never suggested the Lord had chosen him on account of any otherworldly quality. Rather, he expressed the view that God appoints those who are the best from among the people, and God Almighty chose him because he himself became the perfect man.

Another common misconception that existed was that one ought to distance themselves from their kith and kin and eschew family relations, for only then can an individual attain communion with God. The Holy Prophet (sas) rejected this and insisted it was [entirely possible] to meet with God through one’s family. Every particle of the world is the creation of God and leads to Him; the more beautiful the creation the more it guides a person towards the path of the divine. And women are among God’s finest creation. That is why the Holy Prophet (sas) said a love for his wives was one of the gifts of this world6 God had bestowed on him. He further said the best among the people are those who are kind to their wives and children7 and considerate of their feelings. How great a contrast, that on the one hand the world said God had created women as beguiling serpents and warned men not to fall for their beauty and instead save themselves from their poison, while on the other hand the Holy Prophet (sas) came with the message that Allah the Exalted had commanded him to love his wives and that this love was one of the many mercies his Lord had bestowed on him. It was said men should shun women and keep away from their evil, whereas the Holy Prophet (sas) exhorted his companions to love them and reach God through this love. Just as God decreed that heaven rests beneath the feet of a mother, He made the prayers of a wife a means to attaining His nearness. Thus to bring happiness to one’s wife is to earn the pleasure of God.

The Holy Prophet (sas) would always take into regard the feelings of his wives and treated them accordingly. He would help them in their domestic chores; show them love; look for different ways to express his affection; when one of them would drink water from a cup, he would drink from the same side; one of his wives of Jewish origin was once belittled by another who referred to her as a ‘Jewess.’ The Prophet (sas) comforted her and said: ‘Why do you not say that you are not a Jewess, but a descendent of the prophets of God Almighty.’ When his wives became ill, he would take it as his own illness and feel their suffering even more acutely than they did; he would always show concern for their emotions and would never interfere in their relations with their close relatives. Instead, he would help strengthen those ties. On one occasion, he entered the room of his wife Umme Habiba (ra) and saw her in a tender embrace with her younger brother Muawiyah (ra)—who would later become a great Islamic ruler. Instead, of displeasure, the Prophet (sas) was moved by this display of sibling love. He sat next to her and asked her if she loved Muawiyah (ra). She said yes. To this the Prophet (sas) replied: ‘If he is loved by you, he is loved by me too.’ How happy she must have felt at these words and at seeing the Holy Prophet (sas) look on her relatives, not as a stranger but through her eyes. The depth of his love, by which he cherished those whom she held dear, [must have filled her with joy]. This sight was the manifestation of the verse:

I have become you, and you are as I; I am the body and you are the soul;
None can say that we are separate to each other.

But still it ought to be remembered that despite this supreme demonstration of humanity, the Holy Prophet (sas) completely and utterly belonged to God and he expected the same from his wives.

Human nature is deeply ingrained with the will to survive [as a species]. The moment a female reaches puberty she desires progeny. This is expressed not through words, but by physical changes in her body. And men of good health, no matter how independent minded they may be, succumb to the same longing in their private moments. However, there are many who subscribe to the view that procreation is anathema to the godly. Such people fail to comprehend that if the righteous do not give birth to any progeny of their own, who is to set an example regarding the essential human obligation of raising children.

The Holy Prophet (sas) took great pride in his children. He did not seek to hide his affections for them and said that they were a great blessing from God. He never showed neglect or indifference and gave his children his undivided attention and cared for their upbringing. He did not distance himself from them, but said that love for one’s children was one of the most sacred divine obligations. In their tender years, when they lacked understanding and awareness, he nurtured them; as they grew older he looked after their upbringing and when they matured he focused on their education; as adults, when they took charge of their own households, he treated them with respect and they remained the focus of his love. Once his daughter called him to attend to one of his grandsons who had been taken ill. The child writhed in pain as he lived through the final moments of his life in great agony. The Holy Prophet (sas) took him in his arms, and at seeing his pain, the depth of his love and mercy brought tears to his eyes. A companion, who was present there and who did not realise the task of a prophet is not just to relay the commandments of God to people, but to also provide a perfect human example, was amazed at this sight. He said: ‘O Prophet of God (sas), you teach us patience, yet today it is your eyes which swell with tears.’ The Holy Prophet (sas) looked at him and replied: ‘Perhaps your heart does not possess mercy, but God has made my heart merciful.’ What a wonderful lesson the Holy Prophet (sas) gave through these words; that to love one’s progeny and feel their suffering is among the highest human virtues. How then is it possible for a prophet of God to be free of such sentiments? Thus he was an example to others in the sphere of human emotions, just as he was in the sphere of higher morals. Of the Holy Prophet’s (sas) children, only Hazrat Fatima (ra) survived until his final days. Whenever she would enter his company he would stand up and kiss her and seat her next to himself. When his [grandchildren] would run and play around him, he would hoist them on his lap, show them tenderness and exhort them in accordance with their age and give them lessons in high morals. In this feature of humanity, the Holy Prophet (sas) established the highest example for us. Yet he would always instruct and act on the principle that love for a child ought not to be so excessive it makes people unmindful of their other obligations to God, nor should it lead them to forget their true responsibilities towards their progeny; that is, to provide them with the best upbringing, high moral training, education and guidance.

The body and soul are so deeply entwined that a fault in one perforce impacts the other. In this too, the Holy Prophet (sas) has established an excellent example. He did not consider exercise or a healthy body detrimental to piety or righteousness. A glance over his life shows how he would often travel outside the confines of the city and sit in orchards; ride horses; and when he saw his companions take part in games, he would encourage them rather than show displeasure. Once he came across his followers participating in an archery contest and expressed his own desire to take part. Over and above this, the Holy Prophet (sas) also encouraged women to undertake physical activities. On many occasions he raced against his wives and in this way drew the attention of both men and women to the importance of physical exercise. Again, as a precaution, he would always teach that one ought not to give preference to physical pursuits and that exercise ought to be seen as a means to an end rather than an end in itself.

A Perfect Model of Conduct for the World

Thus in all walks of life, the Holy Prophet (sas) provided the most excellent and unparalleled example and showed that his life was an uswa-e-hasanah (excellent model of conduct) for the world to follow. If the purpose of his advent was simply to worship God and spread great philosophical teachings, any reasonable person would conclude that the Holy Prophet (sas) was a man of exceptional heart and mind and yet was devoid of normal human emotions which are common to people and, therefore, despite his high level of righteousness, he could not be held up as an example for humankind. However, the Holy Prophet’s (sas) entire life refutes this suggestion. He felt the same emotions as us and was subject to the same duties and responsibilities. Moreover, he would never shy away from these responsibilities, rather he would understand their importance and consider it his religious obligation to fulfil them. He would undertake them in such a wonderful way that all people were able to comprehend his actions, in his own time and in the times to come. There can be no excuse not to follow in his footsteps. The Holy Prophet (sas) was a man just like any other; he had the same emotions and feelings and instead of suppressing them, he expressed them in the most complete and courageous way. In his life he had to overcome the same obstacles which blight the path of others. He removed these hurdles himself and carried his own burdens and crossed the bridge of righteousness and purity—which is finer than the breadth of a hair—fearlessly and without falter. Not for a moment did his footing slip. Therefore, when someone like ourselves is able to see to completion that which people presume to be impossible and does it with such deftness and excellence, there is no reason why his example cannot be emulated.

God describes the humanity of the Holy Prophet (sas) in the most excellent manner. He says:

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Is it a matter of wonder for men that We have inspired a man from among them, saying, ‘Warn mankind and give glad tidings to those who believe that they have a true rank of honour with their Lord?’

The Holy Prophet (sas) was a man from among us; anyone can strive to replicate his example and that which was possible for him is also possible for the rest of us. He was not a prophet who attained his station by neglecting his humanity. Instead, he perfected the human condition and became a prophet by fulfilling its requirements. With one hand, he reached out to God Who created him and caused him to succeed, and beseeched [His Lord] for His bounty and blessings. With his other hand, he tended to his own kind and his brothers among them. He encouraged them and inspired them to walk behind him, and promised them they would enter the heaven of God Almighty. In this sense, he became like one chord to two bows or closer still.9 May God bless this perfect man with innumerable bounties, for he freed us from a life of doubt, and showed us the certain truth that our humanity was not an obstacle to righteousness, but [the principle means] to its attainment and to the attainment of the nearness of God. May he occupy an elevated station, for the closer he came to God, the nearer he was to us. He is surely ours and we are surely his.

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(Alfazl, 31 May 1929)