“Indeed, in the Messenger of Allah you have an excellent example,
for whoever hopes for [the mercy of] Allah and the Last Day, and remembers Allah much.”
(Surah al-Ahzab, Verse 21)
It is narrated from Imam Hussain (peace be upon him) that he said, quoting his noble father, the Commander of the Faithful (peace be upon him), regarding the life of the Messenger of Allah (peace be upon him and his family):
“…When the Prophet (peace be upon him and his family) entered his home, he would divide his time into three parts: a portion for the worship of Allah, a portion for his family, and a portion for himself. Yet even the part he allotted to himself he would share with others, devoting it to giving necessary instructions to his close companions and assigning them tasks related to the affairs of the people at large. He would not reserve anything from that portion for his own personal needs.”
Among his practices was that during the third portion of his time—when it was devoted to the community—he would first grant permission to the virtuous individuals, and according to the degree of their excellence in religion, he would bestow upon them and attend to their needs. He would inquire about their affairs and acquaint them with the teachings of religion. People would come into his presence to benefit and to seek knowledge, and they would not leave him except with their hearts filled with knowledge and understanding.
“…The Messenger of Allah (peace be upon him and his family) restrained his tongue from anything unnecessary, yet he was sociable with the people and never caused them distress. He always wore a smile and never frowned. He would show concern for his companions, inquire about the condition of society, praise every good deed, and denounce every evil act. In all matters he practiced moderation. He was not heedless of the negligence or deviations of the Muslims, and he acted in accordance with what was right—no more and no less. Among those around him, he regarded as the most distinguished the one who was most sincere in wishing well for the Muslims, and the one who enjoyed the greatest rank with him was he whose support and assistance were of the greatest benefit to the Muslims.”
“…He was always pleasant-faced and gentle in manner. He was neither harsh nor coarse, neither loud-voiced nor abusive, neither fault-finding nor flattering. When he had no desire or inclination toward something, he would not show his disinterest on his face, and thus people were not discouraged from suggesting it. He would not disappoint those who were hopeful. He restrained himself from three things: disputation, excessive speech, and idle talk.”
“…He never sat down or rose up without remembering Allah. In no gathering did he choose a special place for himself, and he forbade seeking prominence. In assemblies he would sit wherever a space was available, and he instructed his followers to do the same. In every gathering he gave due regard to all, such that none of those present ever felt that another was held in greater esteem by the Prophet than himself. Whoever sought a need from him would not depart without either having it fulfilled or being consoled with words that satisfied and delighted him. His character was so gentle that he allowed people to think of him as a compassionate father. In his gatherings, forbearance, modesty, truthfulness, and trustworthiness were fully observed. Voices were not raised therein, nor were the honor and dignity of people ever violated.”
“…He also refrained from three things with respect to the people: first, he never reproached or blamed anyone; second, he never sought out the faults or shortcomings of others; and third, he would not speak unless he saw hope of reward in it.”[1]
“Taken from: Tafsīr al-Mīzān, authored by ʿAllāmah Sayyid Muḥammad Ḥusayn Ṭabāṭabāʾī (may God have mercy on him) (abridged)”[2]
Tags: Muhammadan Ethics – The Conduct of the Noble Prophet – Virtue and Religious Teachings – Time Management in Islam – The Prophet’s Kindness and Gentleness
Footnotes:
[1] Maʿānī al-Akhbār, p. 81
[2] Tafsīr al-Mīzān, vol. 6, p. 435 (under the commentary of verses 120–166 of Sūrat al-Māʾidah)