perfect model for his followers

Despite his position as leader, Prophet Muhammad never behaved as if he was greater or better than other people. He never made people feel small, unwanted or embarrassed. He urged his followers to live kindly and humbly, releasing slaves whenever they could and giving in charity, especially to very poor people, and the orphans, without waiting for any reward.

Prophet Muhammad himself was never greedy. He ate very little and only simple foods. He preferred never to fill his stomach. Sometimes, for days on end, he would eat nothing but raw food. He slept on a very simple mattress on the floor and had almost nothing in the way of home comforts or decorations.

One day, Hafsah, his wife, tried to make him more comfortable at night by folding his reed mat double - without telling him - to make it softer for him. That night he slept peacefully, but he overslept and missed the pre-dawn prayers. he was so distressed and never slept like that again.

Simple living and contentment were the key teachings in the Prophet's life: "When you see a person who has been given more money and beauty than you, look then to those who have been given less." thinking this way will make us thank allah for his blessings, rather than feel deprived.

People used to ask his wife, Aishah, the daughter of his first and most loyal companion Abu Bakr, how he lived at home. "like an ordinary man," she would answer. "he would sweep the house, stitch his own clothes, mend his own sandals, water the camels, milk the goats, help the servants at their work, and eat his meals with them; and he would go to fetch what we needed from the market."

He seldom had more than one set of clothes, which he washed himself. He was a home-loving, peace-loving human being. "When you enter a house, ask god to bless it," he would say. He greeted others with the phase: As-salamu alaykum - which means: "may peace be upon you" - for peace is the most wonderful thing on earth.

He was a firm believer in good manners, always greeting people kindly, and showing respect to elders. he once said: "the dearest of you to me are those who have good manners."

All his recorded words and actions reveal him as a man of great gentleness, kindness, humility, good humour and excellent common sense, who had a great love for animals and for all people, especially his family.

Above all, he was a man who practiced what he preached. His life, both private and public, was a perfect model for his followers.

Why Was Madinah Chosen for Hijrah?

madinah, a city some 450 kilometers from makkah, was growing as a centre for islam. a number of people had already been converted to the new faith. islamic teachings were winning new supporters every day. leaders of the two major tribes of madinah had accepted islam and were ready to sacrifice their lives and property for the cause of islam. at this point, the prophet started planning to move to madinah.

in order to have a clear view of other reasons for choosing madinah to be the centre of the nascent muslim state, we would like to cite the following for you:

yathrib had been chosen by allah to shelter the prophet (peace and blessings be upon him) after his migration and to bring forth not only the first islamic society but also to serve as a focal point for the universal call of islam. the great honor accorded to the city makes it necessary to know its distinctive features. such as its physical, social and cultural conditions, the arab tribes living there and their mutual relations, the economic and political manipulations of the jews and their fighting spirit as well as the way of life sustained by its fertile land. various religions, cultures and communities flourished in the city tremendously, contrary to makkah, which was dominated by one faith and one cultural pattern. the following details given here depict the state of affairs in madinah when the prophet (peace and blessings be upon him) made his debut in that city.

jews

three jewish tribes, banu qaynuqa`, banu an-nadir and banu quraydha, were settled in madinah. the number of adults belonging to these tribes was over two thousands; banu qaynuqa` was estimated to have seven hundred combatants, with banu an-nadir having almost the same number too, while the grown-ups of banu quraydha were reported to be between seven and nine hundred.

these tribes were not in good terms and very often they are caught in confrontations with one another. the qur’an makes a reference to the mutual discord between the jews: (and when we made with you a covenant (saying): shed not the blood of your people nor turn (party of) your people out of your dwellings. then ye ratified (our covenant) and ye were witnesses (thereto). yet it is you who slay each other and drive out party of your people from their homes, supporting one another against them by sin and transgression - and if they come to you as captives ye would ransom them, whereas their expulsion was itself unlawful for you.) (al-baqarah 2: 84-85)

the financial relationship of the madinan jews with the other tribes was mainly limited to lending money on interest or on security or sequestration of personal property upon payment failure. in an agricultural region like madinah, there was ample scope for money-lending business since the farmers very often needed capital for purposes of cultivation. (dr. muhammad sayyid tantawi, banu israel fil-qur’an was-sunnah, pp. 80-81)

the system of lending money was not limited merely to pledging personal property as security for repayment of the loan, for the lenders very often forced the borrowers to pledge even their women and children.

concentration of capital in the hands of the jews had given them power to exercise economic pressure on the social economy of the city. the stock markets were at their mercy. they rigged the market through hoarding, thereby creating artificial shortages and causing rise and fall in prices. most of the people in madinah detested the jews owing to such malpractices of usury and profiteering, which were against the substance of the common arabs. (banu israel fil-qur’an was-sunnah, p. 79)

the jews being driven by nothing but their haughty cupidity and selfishness in their social transactions with the arab tribes, aus and khazraj, spent lavishly, though judiciously, in creating a rift between the two tribes. on a number of occasions in the past, they had successfully pitted one tribe against the other, leaving both tribes worn out and economically ruined in the end. the only objective jews had set before themselves was how to maintain their economic dominion over madinah.

for many centuries, the jews had been waiting for a redeemer. this belief of the jews in the coming prophet, about which they used to talk with the arabs, had prepared the aus and the khazraj to give their faith readily to the prophet. (banu israel fil-qur’an was-sunnah, pp. 73-101)

within all these communal differences, it was necessary to place this growing muslim community so as to give muslims a good chance for better interaction and sufficient training that will help them in their coming days. madinah had many unique features that made her the due recipient of that honor. it was very important for muslims to receive training and establish their state amongst all these communities and different levels of thinking.

dealing with jews taught muslims how to argue with the people of the book in good words and how to know the wicked and cunning conspiracies being made for them behind their backs. it was very important for the growing muslim communities to be trained on the way of fighting those enemies who take refuge in their fortifications, a thing, which was practiced by jews.

it was also necessary for the islamic da`wah, at this very early age, to face hypocrites who apparently declare that they believe in islam but, in the meantime, help its enemies. all these are no more than some aspects of the divine wisdom behind choosing madinah to be the place where the first muslim state is established

MY UMMAH

the houses of the prophet ((A Happy Home))

A Happy Home

allaah the almighty says (what
 means): {and allaah has made for you from your homes a place of rest.}[quran 16:80]

you have told the truth, o our lord! the home is a place of rest, stability, comfort, reassurance, safety and tranquility, in which we live, and with which we protect ourselves from the heat of summer and the cold of winter. it is also our shelter in which we take refuge after the trouble and toil of the day.

if a little bird's nest is its shelter, place of rest and abode of reassurance, it would be more worthy for man to have his home an abode of happiness and a source of his pleasure. a home is not only walls, furniture and linen, but it is also a place of worship, an institute, and a place for cordiality and comfort. the spouses fill it with love and affection, and tranquility, calmness and stability shade it.

in the muslim home, material and sensual rest is combined with spiritual and emotional rest; thereby the home is comprehensive and balanced. also, allaah the almighty has made the home a place of rest for the couple; he has made the husband a source of tranquility for his wife, and the wife a source of tranquility for her husband. allaah the almighty says (what means): {and of his signs is that he created for you from yourselves mates that you may find tranquility in them; and he placed between you affection and mercy. indeed in that are signs for a people who give thought.}[quran 30:21] thus, marriage is a source of tranquility, and homes are places of rest – a favor from allaah the almighty which should be appreciated, maintained and preserved.

some of us might wonder: “why a muslim home? is there a difference between a muslim and a non-muslim home?”

undoubtedly, the muslim home differs from any other. its inhabitants carry in their chests a glorious belief which fills their hearts with the light of faith, and this light is reflected on all aspects of their life. a muslim person should be (an example of the) quran among people, the same as was the moral character of the messenger of allaah, . for this reason, a muslim home, with its corners, furniture, and the way it is arranged, should express the islam of its owner.

the muslim home might be a simple hut, or a graceful palace, and in either there is pleasure, gratitude, satisfaction and living in the shades of the noble quran and sunnah. the family members are happy, not because they have great furniture or expensive fittings, but because happiness springs from their believing hearts and reassured souls. this is because they are pleased with allaah the almighty as their lord, islam as their religion and muhammad, , as their prophet and messenger.

the houses of the prophet, , were a good pattern for an islamic home. as small in size and modest in building as they might have been, they were full of happiness and satisfaction, and remained the highest ideal for the homes of the companions and any of the muslims who wished to lay the foundation of a home afterwards.

the houses of the prophet, , were established on obedience and seeking the satisfaction of allaah the almighty, thereby representing the best example of the real islamic home. allaah the almighty says (what means): {then is one who laid the foundation of his building on righteousness [with fear] from allaah and [seeking] his approval better or one who laid the foundation of his building on the edge of a bank about to collapse, so it collapsed with him into the fire of hell? and allaah does not guide the wrongdoing people.}[quran 9:109]

although the houses of the prophet, , were as humble, only enough as to satisfy his need, as simple as to cover (the minimum requirements of) his living, they were full of happiness, where their inhabitants were well-pleased with the fate and sustenance endowed to them by allaah the almighty, and believing in the statement of the prophet, :“he, upon whom morning comes while being safe and sound, healthy in his body, and having the sustenance of his day, seems as if the entire world has been granted for him.” [at-tirmithi and ibn maajah]

the houses of the prophet, , were based on worship and obedience to allaah the almighty, where humbleness, simplicity and abstinence from the enjoyment of this worldly life seemed evident. all his houses surrounded the mosque. some of them were built of palm reeds covered with mud, others of stones piled on top of each other, having their ceiling made of palm reeds.

the home of the mother of believers, ‘aa‘ishah the dearest of his wives to him after khadeejah consisted of one chamber, built of bricks covered with mud, and another room annexed to it, made of palm reeds, covered with animal hair. its door had a single wooden post, and its ceiling was low, like all the other houses of the prophet, . it had simple furniture: a bed of pieces of wood tied with fiber ropes, having a cushion of leather stuffed with fiber; a water-skin; and clay vessels for his food and ablution.

simplicity and contentment also seemed evident in the homes of the companions of the messenger of allaah, . the furniture of faatimah the daughter of the prophet, , with which she was wed to ‘ali ibn abi taalib consisted of a mantle of velvet, a cushion of leather stuffed with fiber, a millstone, a water-skin and two jars. that was the furniture of the leader of the women of paradise, and the daughter of the master of all the prophets, may allaah exalt their mention. this shows how the houses of the prophet, , and of his companions were a good model for the islamic home.

if such was the state of the houses of the prophet, , and his companions this does not mean that islam impedes one from being blessed in a graceful spacious home; on the contrary, according to islam, that is a sustenance, favor and grace bestowed by allaah the almighty upon whomever he pleases. allaah the almighty says (what means): {say, “who has forbidden the adornment of allaah which he has produced for his servants and the good [lawful] things of provision?”} [quran 7:32] the messenger of allaah, , said: “four things bring about happiness: a righteous woman (i.e., wife), a spacious residence, a good neighbor, and a comfortable means of transport.” [al-haakim] man then has to utilize this pleasure in all that is good, for he would be held accountable about it on the day of judgment as confirmed by allaah the almighty in the verse (which means): {then you will surely be asked that day about pleasure.} [quran 102:8]

like other human beings, the muslim family inclines to possess the best, the most spacious, the prettiest, and the richest of homes. allaah the almighty says (what means): {beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. that is the enjoyment of worldly life, but allaah has with him the best return.} [quran 3:14]

the muslim family knows well that real happiness is to make the home, whether it is small or large, a garden full of faith, satisfied with contentment, shaded with tranquility and reassurance; and to have its members adopt high morals and upright conduct. it perceives that in whichever state it might be, it is living in a favor bestowed by allaah the almighty for which gratitude is due. gratitude for a favor develops, purifies and proliferates it as confirmed by allaah; allaah the almighty (what means): {if you are grateful, i will surely increase you [in favor].} [quran 14:7]

the muslim family neither boasts nor shows pride over others because of the favors of allaah the almighty bestowed upon it. it always shows the bounty and favor conferred by allaah the almighty upon it in response to his statement (which means): {but as for the favor of your lord, report [it].} [quran 93:11] and, acting upon the statement of the messenger of allaah, : “indeed, allaah likes to see the signs of his favor on his slave.” [at-tirmithi and al-haakim]

but, at the same time, the muslim family should not engage in worldly pleasures and neglect obedience to allaah the almighty, nor be mainly concerned with their house in this worldly life, which diverts them from working for their house in paradise, allaah willing. to this meaning a poet refers, by saying that one shall have no abode to reside in after death other than the one he built before his death. if he built it well, his residence (in the hereafter) would be good; and if he built it with evil, he would fail.

once, ‘ali ibn abi taalib passed by a man who was building a house, thereupon he said to him, “you were dead before you came to life, and in a short while you will be dead [yet again]. you are building a house for the perishing abode [i.e. this worldly life], so build a house for the eternal abode [i.e. the hereafter as well].”

blessed be the muslim family if it is to have the world in its hand and not in its heart; and blessed be it if it is to utilize all things surrounding it correctly in such a way as to help it obey allaah the almighty, acting upon the following wisdom, “work for your worldly life as if you would live forever, and work for your hereafter as if you would die tomorrow.”[ibn al-mubaarak in az-zuhd]

to talk about the muslim home, its components and furniture, does not mean that all those specifications should be comprised in every home. but, it is an ideal we ask allaah the almighty to give to every muslim on the face of the earth.

the main point lies not in the walls and furniture of the house so much as it lies in its inhabitants. hence, every family member could bring about happiness and satisfaction to his household with the smallest thing available to him. the faithful believer is intelligent and prudent, as the messenger of allaah, , said:“the sagacious one is he who holds himself accountable [for his deeds], and works for [the life] after death; and the incompetent is he who subjugates his self to its fancies and has hopeful expectations from allaah.”[ahmad, at-tirmithi and ibn maajah]