Abdul Razzaq al-Badr said,
The character consists of inward etiquettes such as shyness, patience and generosity, and outward etiquettes such as cheerful countenance, good treatment, and honesty in speech.
The character of the Prophet (peace be upon him) is the most perfect of all characters for his character resembled the Qur’an.
343. Khārijah ibn Zayd ibn Thābit related: “A group of people came to Zayd ibn Thābit and requested him to tell them about the Messenger of Allāh (peace be upon him). He replied, ‘What should I tell you? I was his neighbour and he used to send for me every time something was revealed to him, so that I could transcribe it for him. If we entered into discussion regarding worldly affairs, he would join us in doing so. If we entered into discussion regarding the Hereafter, he would join us in doing so. If we entered into discussion regarding food, he also did so. All of this that I have stated regarding him is factual.’” [398]
Alī al-Qārī said,
Zayd ibn Thābit was one of the scribes of the Qur’ān who transcribed it directly from the mouth of the Prophet (peace be upon him). He was the most knowledgeable companion in the science of inheritance and one of the most esteemed Qur’ān reciters.
He (peace be upon him) mentioned that he was the neighbour of the Prophet (peace be upon him) to show his closeness to him in terms of location and companionship and to indicate that he was more familiar with him than other companions.
The Prophet (peace be upon him) joined their conversations because this life is the farmland of deeds where people plant their seeds to reap the harvest in the Hereafter. Thus, he would join them in order to help them survive this life and to reach the Hereafter safe. This is why he joined their conversations regarding the Hereafter, to inspire them towards the attainment of good deeds. The mentioning of food indicates that he (peace be upon him) showed them its benefits and etiquettes.
In summary he (peace be upon him) used to join them in conversation so that they would not become bored and share with them through the means of conversation, religious rulings and exhortations.
344. ‘Amr ibn al-‘Ās reported: “The Messenger of Allāh (peace be upon him) embraced and spoke to vile people with a cheerful countenance to soften their hearts. He used to embrace me and speak to me in a manner that made me feel that I was the best amongst the people. I asked, ‘O Messenger of Allāh! Who is better, me or Abū Bakr?’ He replied, ‘Abū Bakr.’ I then asked, ‘Am I better, or is ‘Umar?’ He replied, ‘‘Umar.’ I asked, ‘Am I better or is ‘Uthmān?’ He replied, ‘‘Uthman.’ After I asked him these questions and he told me the truth, I wished I had not asked him such.” [399]
‘Abdullāh ibn Sa’īd said,
The Prophet (peace be upon him) used to embrace people with a cheerful countenance to either make them more inclined towards Islām, to aid them in remaining steadfast in religion or to avoid their evil. It is allowed to avoid the evil of bad people by showing them a cheerful countenance but it is not allowed to praise the evil people as this constitutes lying.
The extra attention he (peace be upon him) gave them does not contradict the fact that he gave equal attention to all of his companions. This is because that (i.e. giving them equal attention) was the case in normal circumstances when there was no necessity or need to show more attention. From the benefits of meeting vile people with cheerful countenance is that it prevents arrogance and pride.
The reason why the Prophet (peace be upon him) showed more attention to ‘Amr ibn al-‘Ās is because he was new to Islām and from the leaders of his tribe.
The reason he regretted enquiring such is because he thought the attention and good treatment he received was due to his status in the religion but then he realised it was to soften his heart. It is for this reason a person should not ask about a matter before verifying it, in order to avoid embarrassment.
The kind of mannerisms mentioned in this hadīth reflects the ayah: {So by mercy from Allāh, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter.}[400]
345. Anas ibn Mālik related: “I served the Messenger of Allāh (peace be upon him) for ten years. He never once said uff to me and he never asked me the reason behind anything I did, nor did he ever ask me the reason behind anything that I left. The Messenger of Allāh (peace be upon him) was the most beautiful of people in character. I have never felt any fabric, pure silk or anything else softer than his palm. Nor did I smell any musk or any other fragrance, with a sweeter scent than the perspiration of the Messenger of Allāh (peace be upon him).” [401]
Ibn Hajar al-Asqalānī said,
The act of refraining from asking others regarding things that have been done or not done shows that one should avoid blaming others for things that have already occurred. It shows that one should safeguard his tongue from admonishing and rebuking others [for actions that have no religious implications] and that one should soften the heart of the servant by not admonishing him if it is regarding something personal (i.e. worldly) but issues related to religion must be addressed.
The softness of his hands and pleasant scent of his body indicates the perfect character and features of the Prophet (peace be upon him) for the pleasant scent he possessed was due to his interactions with angels.
346. Anas ibn Mālik reported: “A man wearing a yellow coloured garment sat with the Messenger of Allāh (peace be upon him) and the habit of the Messenger of Allāh (peace be upon him) was that he would often avoid bluntly expressing things that other people would dislike. After the man left, he said to those who were present, ‘It would have been better if you told him not to wear yellow clothing.’”[402]
Ibn Hajar al-Haytamī said,
The Prophet (peace be upon him) tended to avoid saying or doing something to an individual if that was something that the person would dislike. The reason he (peace be upon him) did not ask the individual to remove it directly, though wearing yellow clothes is not allowed, is because it was not yet made forbidden otherwise he (peace be upon him) would have not postponed giving the advice. This is supported by another hadīth wherein the Prophet (peace be upon him) saw ‘Amr ibn al-‘Ās wearing yellow garments and ordered him to remove them right away. If someone asks why the Prophet (peace be upon him) ordered ‘Amr bluntly but delegated this task to the other companions in the case of the man mentioned in this hadīth, the answer is: ‘Amr was wearing something that was deemed unlawful while at the time of the other incident it was not yet made forbidden. And, if we assume that wearing yellow clothing is not forbidden, then the answer is: it could be that the man was a new Muslim, and he (peace be upon him) feared that such a blunt direct order would lead to an undesired outcome whilst in the case of ‘Amr, he would be very happy to hasten to obey the Messenger (peace be upon him).
The argument of some who said that he (peace be upon him) disliked the colour yellow because it is a distinguishing sign of the Jews is incorrect. This is because this colour was made as the sign that distinguishes them from Muslims only recently as it happened in some countries like Egypt. Ibn Abī Hajlah mentioned that the Christians wore blue turbans, the Jews wore yellow turbans and al-Samirah wore red turbans in 701 H. The reason they wore such distinctive colours is because it happened that one day a man from Morocco was sitting at the door of a castle and a Christian man came wearing a white turban. Thereupon, the Moroccan man got up and stood in respect thinking he was a Muslim. However after he realised that he was a Christian, he went to the Sultan, Al-Nasir Muhammad ibn Qalawūn and requested the change of the dress code of the non-Muslims living in the lands of Islām so that they could be distinguished from the Muslims and he accepted his request.
347. Aisha narrated: “The Messenger of Allāh (peace be upon him) was never indecent or offensive. Nor did he shout in the market. He did not respond to a bad deed with a bad deed. Rather, he forgave and pardoned it.” [403]
Bakr Abū Zayd said,
The Prophet (peace be upon him) was selective in his words and he was always keen to use the most respectful and kindest words which were far from the words used by rude and vulgar people. He disliked giving respectful titles to those who did not deserve them and also using insulting words against those who should be honoured. For example, he prevented people from addressing the hypocrite with the title “master” and from calling Abū Jahl with the kunya Abul Hakam, or a slave person from calling his master ‘my lord’ and a master calling his slave “my slave”. Rather, he directed the master to say “my boy” or “my girl” and the slave to say to their masters “my master” etc.
348. Aisha narrated: “The Messenger of Allāh (peace be upon him) never hit anything or anyone with his hands, unless he was fighting in the Path of Allāh, and he did not hit a servant or a woman.” [404]
Ibn Abdul Barr said,
This hadīth indicates that it is recommended for rulers and scholars not to avenge themselves. By doing so, they follow the example of the Prophet (peace be upon him) by forgiving those who were unjust to them.
349. Aisha narrated: “I have never seen the Messenger of Allāh (peace be upon him) avenge the injustice he was subjected to unless there was a case where the laws of Allāh were transgressed or broken. If the laws of Allāh were transgressed, there was no one angrier than him. If the situation arose where he was given a choice between two things, he always chose the one that was easier, unless it was sinful.” [405]
Ibn Abdul Barr said,
There are three benefits concluded from this hadīth:
1. It is recommended for rulers and scholars not to avenge themselves, thereby following the example of the Prophet (peace be upon him) and to forgive those who show injustice towards them. The scholars agreed that the judge cannot judge in a case in which he is involved.
2. It is allowed to take concessions.
3. The Messenger (peace be upon him) never avenged in personal matters related to worldly affairs. As for the cases where he was abused verbally, then it is mandatory to avenge because this is from the rights of Allāh and it is an act of disbelief. If a person apostates then he cannot be left without a punishment.
350. Aisha narrated: “A man sought permission from the Messenger of Allāh (peace be upon him) to enter his presence whilst I was with him. He (peace be upon him) said, ‘What a wretched person is he amongst his community,’ and then he gave him permission to enter. After the person entered, he spoke in a kind manner to him. When the man left I said, ‘O Messenger of Allāh! You said what you said before he entered and then you spoke so kindly to him!’ The Messenger (peace be upon him) said, ‘O Aisha! Indeed, from the vilest are those who people avoid to avert their wickedness.’” [406]
Al-Khattabī said,
The fact that the Prophet (peace be upon him) mentioned the bad trait of this man in his absence does not make it an act of backbiting. This is because this kind of statement is intended to warn people from the person and admonish others from following his ways. It is possible that the wickedness of the man was done in public and in religion mentioning the wrongdoing of a person who does it in public is not considered backbiting.
Ibn Battal said,
Whoever Allāh has guided to take the path of sensibility to accustom his tongue to saying good words follows the example of the Prophets. They are indeed the best role models that all should follow. This hadīth shows that it is not considered backbiting when mentioning the public sins of a fāsiq (a person who does sins in public). It also indicates that kindness should be employed towards the fāsiq if there is a benefit hoped from him. The person mentioned in this hadīth is ‘Uyaynah ibn Badr al-Fazarī who was the leader of his people and he was known as, “The idiot who people obey.” The Prophet (peace be upon him) hoped with his kind treatment towards him that he would embrace Islām and subsequently his people would follow suit in doing so.
351. Al-Hasan ibn Alī narrated that al-Hussain ibn Alī said: “I inquired from my father regarding the conduct of the Prophet (peace be upon him) with his company. He replied, ‘The Messenger of Allāh (peace be upon him) maintained a cheerful countenance and he was easy mannered. He was soft-natured; neither rude nor harsh, and neither stone-hearted nor loud or offensive in his speech. He did not mention the faults of anything and he was not narrow-minded or argumentative. If he heard or saw something he disliked he would turn his attention away as if he did not notice it. He did not make people fall into despair or feel disheartened, and he did not respond negatively to the requests that he disliked. He refrained from three traits related to himself: stubbornness in arguments (in some versions: pretension), excessiveness (in some versions: pride), and that which did not concern him. He refrained from three traits related to people: he did not disgrace or insult anyone, nor look for the hidden faults of others; he only spoke that from which reward was hoped.
When he spoke, those present bowed their heads in such a manner, as if birds were perched upon them. When he was silent, the others would begin speaking. They would not dispute in his presence regarding anything and whenever a person spoke to him the others would keep quiet and listen until he would finish. They would speak in order (i.e. the first person to arrive would be the first person to speak and so forth). When those around him laughed due to some reason, he would laugh as well and he would show surprise at the things that surprised the people. He exercised patience at the crude and indecent questions of the traveller and his companions would bring travellers to his assemblies. He used to say to his companions, ‘When you see a person in need, always help that person.’ If someone praised him, he would detest it unless it came from someone, who in the process of giving thanks praised him. He did not interrupt someone speaking. However, if one exceeded the limits he would stop him or would get up and leave.” [407]
‘Abdullāh ibn Sa’īd said,
The cheerful countenance of the Prophet (peace be upon him) does not negate the sad state of his heart due to his concern about the Hereafter and his nation.
He (peace be upon him) never uttered a word or did something that hurt others without any lawful right. He was merciful and soft-hearted with the believers. He never dispraised a food or anything lawful and this does not contradict that he dispraised the forbidden and admonished it.
If someone asked him for something that he disliked, he would not make the person hopeful to achieve it nor resigned to give up on it. Rather, he would remain silent.
This hadīth manifests the perfect character of the Prophet (peace be upon him).
352. Jābir ibn ‘Abdullāh narrated: “The Messenger of Allāh (peace be upon him) was never asked of something to which he said ‘No.’” [408]
Al-Nawawī said,
This shows the excessive generosity of the Prophet (peace be upon him) for he was never asked for anything from this worldly life except that he agreed to give it away.
Ibn al-Uthaymīn said,
This hadīth along with other hadīths encourages us to spend for the sake of Allāh for Allāh has provided people with money to test them. Allāh said: {Your wealth and your children are but a trial and Allāh has with Him a great reward.}[409] Thus, some people spend it to fulfil their unlawful desires and pleasures which keep them distant from Allāh whilst some other people spend it in the path of Allāh seeking His reward. As for those who spend it in matters that are neither prescribed in religion nor forbidden, then they have just wasted their wealth.
353. ‘Abdullāh ibn Abbās narrated: “The Messenger of Allāh (peace be upon him) was the most generous amongst the people in performing good deeds. He would increase in generosity during the month of Ramadān until the month’s end. In this month Jibra’īl used to visit him and recite the Qur’ān to him. Every time Jibra’īl met him, the generosity of the Messenger of Allāh (peace be upon him) was more than that of a wind that brings forth heavy rains.” [410]
Ibn Battal said,
Al-Muhallab said, “This hadīth shows the benefits and blessings of being in the company of pious and righteous people as this reminds the person to do good deeds and increase his share from good deeds. This is why the Prophet (peace be upon him) ordered us to sit with the learned ones and spend time in the gatherings of Allāh’s remembrance and gave the example of the righteous friend as the perfume seller. It also shows the blessings attained through good deeds and that a good deed leads to another i.e. the blessing of fasting, meeting Jibra’īl and reciting the Qur’ān increased the generosity of the Prophet (peace be upon him).
354. Anas ibn Mālik narrated: “The Prophet (peace be upon him) would not store anything for the following day.” [411]
Al-Qastalanī said,
It is permissible to store the food for one’s wife and children and this does not negate reliance on Allāh because the Prophet (peace be upon him) did it and he is the master of those who rely on Allāh. This is because taking the means (whilst the reliance on Allāh is established in the heart) does not contradict one’s reliance. The fact that he (peace be upon him) stored for his family their sustenance for one year does not contradict that he did not store anything for the next day because this was either before he had access to sustenance or it means that he did not store anything for himself.
355. ‘Umar ibn al-Khattab narrated: “A man came to the Prophet (peace be upon him) asking for something. The Prophet (peace be upon him) replied, ‘I do not have anything at present but go and purchase something on my name and I will pay for it when I have sufficient money.’ ‘Umar said, ‘O Messenger of Allāh! You have already given him that which you had and Allāh did not make you responsible for that which is beyond your means.’ The Messenger (peace be upon him) disliked this statement of ‘Umar. A man from the Ansār said, ‘O Messenger of Allāh! Spend whatever you wish, and do not fear any diminution from the Lord of the Throne.’ The Messenger (peace be upon him) smiled and the happiness could be seen on his face due to the statement of the man. He (peace be upon him) then said, ‘With this I have been ordered.’” [412]
Abdullah ibn Sa’īd said,
The statement of ‘Umar either meant that he (peace be upon him) gave to that person before, therefore there was no need to promise him more since he (peace be upon him) did not have anything at that time or that he (peace be upon him) answered the man in a kind manner when he explained that he did not have anything to give away. The reason why the Prophet (peace be upon him) disliked the statement of ‘Umar is that it made the man feel disappointed and that the promise made was not considered a burden given that he used to be lavished with the blessings of Allāh.
356. Al-Rubayyi’ bint Mu’awwidh ibn ‘Afrā narrated: “I took a plate of ripe dates (rutab) and small cucumbers to the Messenger of Allāh (peace be upon him). He gave me a handful of jewellery, or a handful of gold.” [413]
357. Aisha narrated: “The Messenger of Allāh (peace be upon him) accepted gifts and would reciprocate in return.” [414]
Al-Khattabī said,
Accepting gifts is a form of generosity and from the kind manners that bring hearts together and it was reported that he (peace be upon him) ordered people to exchange gifts as that will bring forth love between people. The acceptance of gifts was one of the signs of his prophethood mentioned in previous scriptures wherein he was described as a person who accepts gifts and does not take charity. The Prophet (peace be upon him) used to reward those who gave him gifts so that no one could have the upper hand over him or hold favours over him. Allāh said: {O my people, I do not ask you for it any reward. My reward is only from the one who created me. Then will you not reason?}[415] And if he (peace be upon him) accepted gifts without rewarding those who presented the gifts, it would have been as if he was receiving rewards for his mission. It is for this reason, giving gifts to rulers is considered a form of bribery because it was not allowed for the Messenger (peace be upon him) to accept gifts without reciprocating or to take without giving, and he is the leader and master of all humanity.