Presented at a Motivation and Ibadat Camp for 4th Year Medical Students IIUM Kuantan held at Balok Beach By Prof Dr Omar Hasan Kasule, Sr.

Forgiving: The prophet forgave the bedouin who had wanted to kill him[i]. The prophet did not kill the woman who tried to kill him by poisoning[ii].


Humble and austere life: The prophet rode a donkey[iii] and did not use the more prestigious horse. He could spend a month or two eating nothing in his house except dates and water[iv]. He wore rough-woven clothes[v]. His furniture was simple[vi]


Husband: The prophet was kind and considerate towards his women folk. He did domestic work[vii]. He took time to amuse his family. He took Aisha to watch martial arts performed by Abyssinians and stayed with her until she got bored[viii]. She used to race with Aisha; she defeated him when she was younger and slim and he defeated her when she gad grown fat. He joked with his wives. He told Aisha that he would know if she was happy or angry with him. In the former case she would swear by the Lord of Muhammad and in the later case by the Lord of Ibrahim. His wives used to argue with him and annoy him but he remained patient. His kindness and tolerance however did not prevent him from taking a firm stand. When the wives asked for material adornments, he swore that he would not approach them for a month. The Qur’an was revealed giving them a choice between the prophet and the enjoyment of the world[ix] and they chose the prophet. He was very faithful and loyal to his first wife Khadijah. It is reported that the prophet was very hospitable to an old woman who visited him. He told Aishah that she used to visit during the life of Khadijah adding that ‘loyalty is belief’. The prophet kept remembering Khadijah so much that Aisha was jealous of her even if she never saw her. The Prophet remembered that she believed him when people disbelieved, she remained true when people called him a liar, she enriched him when people deprived him, and was the only wife to give him living offspring.


As a father: The prophet was a loving father. He had only daughters and loved them a lot unlike the then existing Arab custom of despising girls. He rebuked a nomad who said he did not kiss his children. He used to welcome his grown-up daughter Fatima kindly and kiss her. He used to hold Usamah Ibn Zayd, a son of his freed slave, and Hassan, his grandson, on his lap and hugged them. He interrupted his speech to pick up his two grandsons who were running towards him and falling on their shirts. He used to play with Hassan by protruding his tongue and he would hurry to him. He prayed with Umaamah on his shoulders. In Madina he was always surrounded  by children. He greeted them, prayed for them and wiped their heads. He used to joke with a boy ‘Umayr about his pet bird Nughayr. He shed tears on the death of his son Ibrahim. His love for children did not prevent him from being strict. He did not greet his beloved daughter Fatima when he found her wearing a gold necklace until she sold it and used its proceeds to buy the freedom of a slave.  He said that if Fatima stole he would not hesitate to cut off her hand as the Law dictates.


As a public leader: The prophet was an example in taking care of community welfare. As head of state he said that whoever left a debt he (the prophet) would be responsible for it and whoever left any property it is for the inheritors[x]. The prophet was sent to all people[xi] to bring glad tidings. He is rated as the most influential person in history. The prophet taught cleanliness of the environment. The prophet taught kindness to animals. The prophet taught and practiced the essential equality of all humans. He raised the status of women. He also started a process of emancipating slaves. Muhammad (PBUH) was the only messenger who witnessed complete success of his mission in his lifetime. By the time he died Islam was well established in the peninsula and was on its way to spreading outside the peninsula. The prophet was the best ideal of a good leader. He lived in poverty[xii].

[i] (KS 478: Bukhari K56 B84 and B87; Ahmad 3:311, 364, 390; Waqidi p.99, 356

[ii] (KS 479: Bukhari K51 B28; AbuDaud K38 B6; Waqidi p 280; Ibn Saad J2 Q1 p.78)

[iii] (KS 481 Bukhari K53 B1, Bukhari K56 B46, Bukhari K56 B127, Bukhari K75 B15, Bukhari K77 B98, Bukhari K78 B115, Bukhari K79 B20, Muslim K32 H116, Muslim K32 H117, Abudaud K15 B48, Tirmidhi K8 B32, Ibn Majah K37 B16, Ibn Sa’ad J1 Q2 p89, 94, 95, Ahmad 1:111, Ahmad 3:219, Ahmad 3:495, Ahmad 5:202, Ahmad 5:203)

[iv] (KS 481 Bukhari K51 B1, Bukhari K57 B43, Bukhari K61 B25, Bukhari K63 B10, Bukhari K64 B29, Bukhari K65 S9 B6, Bukhari K65 S66 B2, Bukhari K70 B1, Bukhari K70 B6, Bukhari K70 B23, Bukhari K70 B27, Bukhari K70 B37, Bukhari K70 B41, Bukhari K70 B57, Bukhari K81 B17, Bukhari K83 B22, Muslim K36 H138, Muslim K36 H140, Muslim K36 H141, Muslim K36 H142, Muslim K36 H143, Muslim K36 H172, Muslim K36 H174, Muslim K53 H18, Muslim K53 H19, Muslim K53 H20, Muslim K53 H21, Muslim K53 H22, Muslim K53 H23, Muslim K53 H24, Muslim K53 H25. Muslim K53 H26, Muslim K53 H27, Muslim K53 H28, Muslim K53 H29, Muslim K53 H30, Muslim K53 H31, Muslim K53 H32, Muslim K53 H33, Muslim K53 H34, Muslim K53 H35, Muslim K53 H36, Tirmidhi K34 B38, Tirmidhi K35 B27, 31, 32, 34, Tirmidhi K46 B6, Ibn Majah K26 B45, Ibn Majah K26 B48, Ibn Majah K26 B49, Ibn Majah K33 B10, Ibn Majah K33 B11, Ibn Majah K33 B12, Nisai K43 B37, Muwatta K49 B19, 28, Muwatta K28 B48, Ibn Sa’ad J1 Q2 p113, Ahmad 1: 24, Ahmad 1:50, Ahmad 1:236, Ahmad 1:255, Ahmad 1:361, Ahmad 1:373, Ahmad 1:391, Ahmad 2: 404, Ahmad 2:434, Ahmad 3: 102, Ahmad 3:120, Ahmad 3:128, Ahmad 3:130, Ahmad 3:133, Ahmad 3:134, Ahmad 3:139, Ahmad 3:203, Ahmad 3:208, Ahmad 3:213, Ahmad 3:238, Ahmad 3:249, Ahmad 3:266, Ahmad 3:270, Ahmad 3:301, Ahmad 3:328, Ahmad 3:342, Ahmad 3:379, Ahmad 4:120, Ahmad 4:174, Ahmad 4:197, Ahmad 4:204, Ahmad 4:268, Ahmad 4:441, Ahmad 5:253, Ahmad 5:260, Ahmad 5:267, Ahmad 6:42, Ahmad 6:50, Ahmad 6:71, Ahmad 6:73, Ahmad 6:86, Ahmad 6:87, Ahmad 6:94, Ahmad 6:98, Ahmad 6:108, Ahmad 6:128, Ahmad 6:156, Ahmad 6:158, Ahmad 6:182, Ahmad 6:187, Ahmad 6:199, Ahmad 6:209, Ahmad 6:215, Ahmad 6:217, Ahmad 6:237, Ahmad 6:244, Ahmad 6:255, Ahmad 6:277, Tayalisi H57, Tayalisi H1389, Tayalisi H1472)

[v] (KS481 Muslim K12 H128)

[vi] (KS481 Ibn Sa’ad J8 p136)

[vii] (KS482 Bukhari K69 B8, Tirmidhi K35 B45, Ibn Sa’ad J1 Q2 p91)

[viii] (Bukhari)

[ix] (33:28-29)

[x] (KS 479 Bukhari K65 S33 B1, Bukhari K69 B15, Bukhari K85 B4 & B15 & B25, Muslim K23 H14-H18, AbuDaud K22 B9, Ibn Majah K23 B9, Darimi K18 B54, Ahmad 2:287 & 290 & 318 & 334 & 356 & 450 & 453 & 464 & 527 3:215 & 296 & 310 & 337 & 371, 4: 131 & 133, 6:74 & 151, Tayalisi H1150 & 2338 & 2524

[xi] (KS488 Ibn Sa’ad J1 Q1 p128, Waqidi p403)

[xii] (Bukhari 7:220, hadith # 287)

Professor Omar Hasan Kasule Sr. March 2003