GUIDE FOR ETERNAL HAPPINESS, AN EXEMPLARY CHARACTER By Osman Nuri Topbaş

The Human Reality

Allah the Almighty created everything in this world and in the skies for the use of human beings,[1] but He has also expressed that He did not leave humanity uncontrolled without a purpose.[2] He has taken the course of life under His command by issuing Divine rules and regulations for the people and for the universe. Thus, He has established a nice balance between freedom and responsibility. Human beings are ordered to get united with the harmony of the universe in the following verse:

“And the heaven, He raised it high, and He made the balance; that you exceed not the balance.” (Rahman 55; 7-8) However, those who are unaware why they came into this world and to where they are going by submitting themselves to mortal desires and temporary pleasures in this world could not form a harmony with the Divine balance in this universe. Unfortunately such people waste their lives in deep heedlessness and whirls of loss.

The wisdom behind this is hidden in the human being. When we look into the human being, we can see that humans have been created with two opposing inclinations, i.e. to do right and wrong, for the purpose of a Divine test. Being subjected to a Divine trial requires having the ability to do both right and wrong and being able to make a choice between them. It is impossible to claim that some natural capabilities, such as reason, perception, will-power, and understanding, are enough to make the positive abilities dominant in human life. If they were enough, Allah the Almighty would not bless Adam (pbuh) with prophethood and convey His messages to humanity through His messengers.

As a matter of fact human’s natural faculties and capabilities can be employed from both positive and negative directions. For instance one of these capabilities, or human intellect, is like a double edged knife. It has the capability to direct a person both to terrorize others and to perform good deeds. Without the help of intellect, human cannot reach the level of Ahsan-i Taqwim[3] or the best make. On the other hand, it is again the human intellect which reduces his/her level to “bal hum aḍal”[4] or in respect to comprehension it makes some humans more misguided than animals. Therefore, human reason must be disciplined by revelation or the prophetic guidance. When intellect is guided by revelation, it takes people to salvation; however if it lacks this guidance, it causes great calamities. This is why reason must be guided in the direction of Divine contentment.

In fact throughout the history of humanity, many intelligent oppressors did not feel any remorse for their heinous actions, because they thought that their actions were the clever ones. Hulagu Khan, who entered Baghdad and killed four hundred thousand innocent people in the TigrisRiver, felt no regret for his actions. Fathers in Mecca before Islam used to bury their crying daughters alive, and they felt no regret. For them, cutting a piece of wood or a person had no difference. They even thought that this was their natural and lawful rights.

They were intelligent humans and they had feelings, too; but they acted contrary to what they were supposed to do. Therefore, humans are creatures of Allah which need to be guided into the direction of his/her positive capabilities. If this guidance is not in the direction of prophetic teachings and Divine revelation, human beings’ natural capabilities will take them outside human dignity; lead them to commit many crimes, and show them, unfortunately, these evil acts as natural actions. An intellect which lacks proper guidance blinds its owner’s eyes and kills his/her feeling of mercy.

Allah Almighty’s one of the greatest blessings to humanity, i.e. sending guiding prophets, proves that how much human beings need guidance, warning, advice, and exemplary personalities. As a matter of fact, barbaric people of the age of ignorance, who could bury their daughters alive, turned into monuments of mercy after receiving Divine discipline through the guidance of the Messenger of Allah (pbuh).

Allah the Most Glorious has made human beings as His viceroy on the earth because of the exceptional attributes bestowed upon them. As we have already mentioned the reason for bestowing upon human beings opposite faculties, which continuously compete with each other, such as soul and inner self, is to test them in this world. Since people have the ability to employ their free-will in both good and evil actions, they have the choice to place themselves somewhere between “lower than the animals” and “superior than the angels.” The outcome of the fight between the positive and negative attributes of the human nature will determine where a person’s exact place is going to be. This is why only human beings among creation need guidance, discipline, and purification. Allah the Most High states in the following verse that living only by the desires of the inner self without divine guidance is similar to, even worse than, the lives of the animals:

“And certainly We have created for hell many of the jinn and the men; they have hearts with which they do not understand, and they have eyes with which they do not see, and they have ears with which they do not hear; they are as cattle, nay, they are in worse errors; these are the heedless ones.” (A’raf 7; 179)

The misery of human beings, who have accepted the trust, which was not accepted by the mountains for its heavy burden, comes from their inextricable inner and outer contradictions; because both the most meritorious deeds and the most brutish disgraces can be found in humans together. An animal side is hidden in an undisciplined and unguided human soul. Some of them are as canny as foxes; some of them are as fierce as hyenas; some of them amass wealth like ants; and some of them are as poisonous as snakes. Some bite while caressing; some drink blood like leeches; and some smile at your face while digging up your grave behind you. These are all attributes of animals. Those who do not protect themselves from tyranny of their inner selves by getting spiritual guidance and training and who do not achieve a strong character are inside the circle of the above mentioned despicable attributes. In some people, one animal’s qualities are in control; and in some others, more than one animal’s attributes are in control. And interestingly since their appearances also begin to resemble to the appearances of the animals, it is not hard for the trained eyes to recognize them.

People, who have different and opposite attributes, live together in a society. This situation resembles the agony of a gazelle which is forced to live in a barn with a bunch of wild and vicious animals. Sometimes a generous person has to live side by side with a stingy one; a scholar with an ignorant; and a merciful with an oppressor. Stingy people are cruel and coward; and they stay away from helping others; while generous people are merciful, humble, and men of service. Ignorant people do not understand a scholar’s state of mind; an oppressor thinks that he is kind and uses force against the people around. In other words those who have the souls of angels have to live together with hyena like people in this world. One of them looks to be on the straight path; while the other thinks that living by the desires of his/her inner self is happiness. The latter thinks that the life is just eating, lust, rank, and similar worldly pleasures.

In fact living in a world where opposite characters exist is a very difficult test, which people have to pass in order to attain Divine unity. This is the main goal of the human beings. This goal can only be reached by purifying oneself from bad manners and establishing good manners and living in such a manner that fits human honor and dignity.

Human body was created from earth and it will return to earth. From this point, humans share similar attributes with other creation. It is obligatory for a human to control his/her selfish desires and purify his/her soul. Otherwise, he/she cannot save himself/herself from yielding the desires of the Devil and his/her self. Then his/her soul gets weakened as stated in the following verse:

“And by the soul and Him Who made it perfect, and inspired it (with conscience of) what is wrong for it and (what is) right for it. He is indeed successful who purifies it. And he is indeed a failure who corrupts it.” (Shams 91; 7-10)

Jalal al-Din Rumi (q.s.) interprets the right and wrong mentioned in these verses with the following metaphor:

“O seeker of truth! If you would like to learn the truth, it is that Moses and Pharaoh are not dead. They live in your being and they continue their fight; therefore you must seek these two adversaries in yourself.”[5]٭

Again in this regard, Rumi (q.s.) states that:

“Do not feed your body excessively; for it is a sacrifice which will finally be buried into the earth. You should try to feed your soul; since it is the one which will be honored and elevated up to the Supremes.”

“Feed little to your body; because those who feed their body more than enough are beaten by the desires of their inner self and become despicable in the end.”

“The body that has defect in its spirit will never become sweet, (even) if you smear it with honey.”[6]

Similitude of a soul, which is not disciplined by prophetic guidance, is a tree whose roots are rotten. You can see the signs of its rottenness in its leaves, branches, and fruits. When there is an illness in a heart, its effects and damages can be seen in the motions of the body. The illnesses which badly affect the body are selfish attributes like pride, jealousy, envy, and grudge. These spiritual sicknesses must be treated and the first step in their treatment is to follow the path for the contentment of Allah the Most Glorious.

However, in this regard humans, who have different personalities, need exemplary characters to follow; because, “imitation” and “taking someone as an example” are two of the most important tendencies of human beings in establishing their personalities.

The Tendency to Imitate and to Take Someone as an Example

Human beings need examples to imitate in every aspect of their lives from the moment they are born; because they learn their language, religion, morality, habits, and everything which shape their thinking, belief, and deeds from previous examples. Though, some small exceptions can be found, this is usually true. For instance, a child learns whatever language his/her parents speak. Then he/she can learn a second, third, and fourth language from other exemplary personalities. In other words, people’s education is nothing but, in addition to other agents, making them use their natural ability to imitate positive and negative examples from before them. In this way, people are affected from their parents and their environment; and in the extent of the strength of their ability to imitate, they join into society as a good or bad personality.

Even though learning a language and other similar outwardly characteristics usually do not constitute a big problem, great and serious obstacles emerge before achieving good manners and strong spirituality; because obstacles like the Devil and human ego try to deceive humans to do the opposite while imitating the meritorious deeds.

On the other hand, if people do not shape their religious, moral, and spiritual world based on the examples of mature and eminent personalities, such as prophets and friends of Allah, they will go astray and turn their eternal happiness into frustration and disappointment. In this respect, people always need fine, elegant, and soft-hearted personalities to follow. This is why people admire those whom they accept as their guides and try to imitate them as much as they can. What an awful waste and failure the situation of those today who try to imitate only the actors/actresses and accept them as their guides is!As a matter of fact this frightful state is nothing but the result of presenting an empty heart to wrong people in order to be filled. Jalal al-Din Rumi (q.s.) explains this state with the following example:

“It is no wonder that the sheep recoiled from the wolf; the wonder is that this sheep set its heart on (becoming friendly with) the wolf.”[7]

Exemplary Characteristics of the Prophets

It is an undeniable fact that loving others, admiring their characters, and trying to imitate them is a natural characteristic of human beings. In this respect, to find the right examples and to follow their footsteps is very important for human beings. This is why Allah the Most Glorious, because of His Kindness and Generosity, sent human beings not just guiding books, but also His messengers who were endowed with several lofty qualities and who were the living examples of His books. They were such personalities that they presented the perfect examples in religious, scholarly, and ethical deeds and behaviors. In fact every one of these prophets manifested the highest examples of good behaviors and gave humanity exceptional services.

For instance, when we examine the life of the prophet Noah (pbuh), the first thing we observe is his invitation to faith, patience, forbearance, and his hatred towards disbelief. Abraham’s (pbuh) life passed in struggle with disbelief and idolatry; and he also manifested an excellent example for us with his trust and complete submission to Divine Will when he was faced with being thrown into Nimrod’s fire. Again the life of Moses (pbuh) passed in fight with Pharaoh and his men’s oppression. With the help of the legal system, which he brought, he also established social order for his followers. The distinguishing characteristic of the mission of Jesus (pbuh) was that his heart was full of mercy and compassion towards humans. Lofty characteristics such as his modesty and treatment of others with tender-heartedness draw our attention. Despite his magnificent wealth and kingdom, Solomon (pbuh) maintained his modesty and gratefulness towards his Lord. Similarily, we can observe lofty manifestations of patience and forbearance of all kinds of troubles and gratefulness towards Allah under any circumstances in the life of Job (pbuh). Jonah’s (pbuh) life is a perfect example of regret and repentance for his mistake and trusting and turning towards Allah the Almighty. Joseph (pbuh) lived the apex of submission and commitment to Allah the Most Glorious. He maintained his decency even when he was seduced by a wealthy, famous, and beautiful woman. The life of David (pbuh) is filled with exemplary scenes. His remembrance and thankfulness of Allah in tears because of the fear of Allah and his turning towards the Lord of the worlds in supplication are wonderful examples for us. Jacob’s (pbuh) life is another example of patience and not feeling despair even under the most desperate times of life. He never lost hope from the mercy of Allah the Most High.

In order to live in religious peace and happiness the family of humanity, which began with Adam and Eve (peace and blessings be upon them), adopted the Qabah in Mecca as their first place of worship. Sons of Adam, who were spread around the world because of their social and essential needs, were now and then enlightened by the Messengers of Allah. They kept their religious lives alive and thus stayed loyal to the Divine realities which were distorted from time to time by ignorant people and destroyers of religion since Adam (pbuh). However, Allah the Almighty continuously sent His Messengers, who corrected their distortions, and revived His religion. In this way, humanity has been saved from individual and social crisis.

Finally, the age of happiness came and with the birth of our beloved Prophet Muhammad (pbuh), religion reached its peak again at the place where it originally started. After the perfection of religion with Prophet Muhammad (pbuh), it is impossible to imagine a higher state of religion; because, revival of the divine message has ended with the arrival of the Prophet Muhammad, Islam has become the religion with which Allah consents. Therefore, the most perfect example for human tendency of imitating others has been displayed in front of us.

Our Guide for the Eternal Salvation, Muhammad Mustafa (pbuh)

The history of the prophets and the first page on the calendar of the prophets begins with the blessing of the first creation Nur Muhammadi, or the spiritual light of Prophet Muhammad (pbuh), to the first human being. The last page on this calendar ends with the arrival of the material being of Prophet Muhammad to this world. In this way, this prophetic light, which came down through – according to a narration – a chain of one hundred and twenty four thousand prophets, was passed to its rightful owner. In other words, this lofty light came down to Muhammad’s (pbuh) father, Abdullah, through a pure and honorable line and with the pregnancy of Muhammad’s (pbuh) mother, Aminah, it passed from Abdullah’s forehead to this fortunate lady. It finally passed from her to its original owner the Prophet Muhammad (pbuh).

The universe came into being from the spiritual light of the Messenger of Allah (pbuh). If a piece of earth from the essence of the Prophet Muhammad were not placed into the essence of Prophet Adam (pbuh), Adam’s (pbuh) repentance would not have been accepted, as it is stated in the following saying of the Prophet (pbuh):

“When Adam (pbuh) realized his mistake, which had caused him to be expelled from Paradise, he said:

“Dear Lord! I ask from You to forgive me for the sake of Muhammad (pbuh).”

Allah the Most High asked:

“O Adam! How do you know Muhammad even if I have not created him, yet?”

Adam (pbuh) replied:

“Dear Lord! When You created me and breathed into me from Your Spirit, I raised my head and saw that the following sentences had been written over the pillars of the heaven: “La ilaha illa Allah Muhammadun Rasulullah – There is no god save Allah and Muhammad is His Messenger.” Just then I realized that You would only attribute the most lovable of Your creation to Your name.”

Upon Adam’s (pbuh) respond, Allah the Almighty said:

“You are right O Adam! In fact for Me, he is the most loveable of all creation. Ask anything from Me for the sake of him; (Since you have already asked your forgiveness) then I forgave you. “If Muhammad had not existed, I would not have created you.”“ (Ḥakim, Mustadrak, II, 672)

Adam (pbuh) made the Messenger of Allah as mediator for his supplication and he was blessed with Divine forgiveness. The light of this honorable messenger was inherited by the descendants of Abraham (pbuh); Fire became cool and comfort for him.[8] When this lofty pearl went into Ishmael’s (pbuh) nacre, a ram was sent down from heaven in his name.

As it is observed, even prophets were blessed by Divine mercy out of respect to him. There even existed prophets, such as Moses (pbuh), who wished to be one of his followers.[9] In a way, every single one of the rings in the chain of the prophets (peace and blessings be upon them) were giving the good news of the arrival of the Prophet Muhammad (pbuh).

The long expected light finally honored this world just before dawn on the twelfth day of the month of Rabiul Awwal in the year 571 CE. With his light Allah’s Mercy filled this world. Day and night became different. Feelings were deepened and words, conversations, and everything gained different meanings. Idols fell down; the pillars and towers of the Chosroes’ palaces in the city of Madayin crashed down. The SawahLake dried up. Souls were filled with blessings and abundance.

These were manifestations of the first blessings of the Noble Being. The blessings soon encompassed the entire universe and all of time and space.

The life of Muhammad Mustafa (pbuh), the chief of the prophets, was like an endless sea and the lives of the rest of the prophets were like rivers flowing into that sea. He had all the more known and unknown distinguishing characteristics of a hundred and twenty four thousand prophets, which came before him, and he was the apex of all good manners and attributes. He was sent as the final messenger of Allah and had an exemplary personality, possessed both the advancements of human thinking achieved up to his time and the possible needs of humanity till the end of days.

In fact, the Messenger of Allah (pbuh) describes his high moral attributes as follows:

“I was sent to perfect good moral traits.” (Malik, Muwatta, Ḥusn al-Khuluq, 8)

Uswa al-Hasanah / An Excellent Exemplar

Muhammad Mustafa (pbuh) is the only prophet, maybe the only human being, in history, whose life has been recorded with all its details. Only a limited amount of the stories of the prophets have reached us; whereas, all actions, sayings, and every detail of the spiritual life of the final Messenger of Allah (pbuh) have been observed and recorded. And with the blessing of Allah the Almighty, these recordings have attained the honor to be narrated as long as human beings exist in this world.

In order to protect ourselves from mischief resulted from all kinds of calamities, evil, and the surprises of life, we have to apply good morals, such as modesty, patience, bravery, altruism, sacrifice, contentment, and living a balanced life, into our lives. In order to be an excellent example with all the above mentioned good manners, Allah the Almighty sent Prophet Muhammad (pbuh),the most perfect human being, to humanity

The life of the Messenger of Allah (pbuh) will be an example for all future generations until the end of the world. About the Prophet (pbuh), it is stated in the Qur’an:

“(O My Messenger!) And most surely you shall have a reward never to be cutoff. And you stand on an exalted standard of character.” (Qalam 68; 3-4)

The life of the Messenger of Allah (pbuh) and his blessed personality presents us with the apex of human behaviors. He (pbuh) was an exemplary person who personally lived according to his own teachings and became a living example for his followers. Allah the Most High presented him as uswa al-hasanah or an excellent exemplar to entire humanity.

It is stated in a verse that:

لَقَدْ كَانَ لَكُمْ فىِ رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كاَنَ يَرْجوُا الله َوَ الْيَوْمَ الآخِرَ وَذَكَرَ الله َكَثِيراً

“Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the latter day and remembers Allah much.” (Ahzab 33; 21)

The Prophet (pbuh) displayed an exceptional goodness and perfection in every aspect of life. Both essential and detailed behavioral perfection can be seen in his blessed life. Thus, everyone can find the best and most perfect behaviors to take as an example from the life of the Messenger of Allah (pbuh). In other words, the life of the Messenger of Allah is like a bouquet of the best roses, from which everyone can find the best rose which fits his/her needs.

The Prophet (pbuh) is the best example even for those who are at extreme ends of society. For instance, a prisoner’s life cannot be an example for a judge and a judge’s life cannot be an example for a prisoner. Furthermore, the life of a poor person who spends all his time in search for his livelihood, cannot be an example for a wealthy person, who enjoys all the luxuries of life; whereas the life of the Messenger of Allah presents examples for both parties. Allah the Almighty started his life as an orphan who was socially at the bottom level of the community and made him go through all the steps of life up to the highest and most powerful level which was prophethood and the head of the state. All of the stages of his life display examples for all types of ups and downs in people’s lives. For this reason, his life is an actual, tangible, and excellent example for those who want to imitate him in the extent of their capacities.

People, especially philosophers, who try to explain everything with their limited intellect and who claim to guide others to the straight path and who try to be an example to others, other than the Prophets and their righteous followers, will always be deficient in this respect. Since the prophets base their knowledge on Divine revelation, they came as guides confirming each others’ messages; whereas, philosophers, who aim to guide others to the truth, contradict and confute each other since they lack Divine verification and rely on their inadequate intellects. This is why they can neither find the straight path themselves nor guide societies to it.

For instance, because Aristotle lacked Divine guidance, even though he is considered to be the one who laid down the principles of the philosophy of ethics, we can see that no one in history found happiness by following his principles. Because philosophers’ hearts are not purified and their souls are not cleansed, their actions and thoughts are not matured with the support of revelation.

The only way to refrain from the calamities of which people fall through due to their mental abilities and selfish tendencies, which are not disciplined by divine revelation, is to hold on to the strongest rope, i.e. the Holy Qur’an, which is presented to humanity by the final Messenger of Allah (pbuh). Real and tangible illustrations of the realities of the Holy Qur’an can be found in the life of the Messenger of Allah (pbuh). Therefore, the most significant thing for a human being to do is to find the straight path under the guidance of the Holy Qur’an and Sunnah of the Prophet (pbuh).

In addition, Prophet Muhammad (pbuh) had people love him because of his loyalty, righteousness, and straightforwardness even before he received the Divine revelation. He was called “Muhammad al-Amin or trustworthy Muhammad,” by Meccan polytheist because of the excellence in his actions. He began conveying his Sacred message after proving his excellence in the eyes of his community.

People knew and admired his trustworthy character even before his prophethood. When the members of his tribe, who gave him the nickname “al-Amin – trustworthy,” fell in disagreement about who would have the honor to place the black stone in its place during the reconstruction of the Ka’bah, everyone accepted his solution without any objection.

The Messenger of Allah was so trustable among his community that even his uncle Abu Sufyan, who was, before his conversion to Islam, one of the greatest enemies of the Prophet (pbuh), could not help but give the following response to the question of Byzantium’s Emperor Heraclius on whether the Prophet (pbuh) had ever broken his promises:

“No, he has never lied and never broken his promises.”

We can attain the real benefit from his exemplary life, if we show the same submission to his message as Abu Bakr (r.a.) displayed during the incident of Mi’raj or Prophet’s ascension to the heavens. When Abu Bakr was asked about his opinion about the Mi’raj, he unhesitatingly said that

“If the Prophet (pbuh) said that, then it is true.”

Another good example, which shows why he was called, “Muhammad al-Amin,” even by the polytheists is as follows:

During the Battle of Haybar, a Jewish shepherd named Yasar came to the Messenger of Allah (pbuh). After having some conversation with the Prophet (pbuh), he converted to Islam and wanted to join the Muslim army. However, the Messenger of Allah (pbuh) told him to first return the sheep to their owners and then to come back and join the Muslims. It was really difficult times for Muslims and they were having a food shortage. Certainly, this is a wonderful example of how a Muslim should have the consciousness of responsibility and be sensitive about people’s trust even under the most difficult circumstances.

As proven by historical sources, many non-Muslims have compelled to confirm Prophet Muhammad’s (pbuh) exemplary character. Some of the many samples of them are given below.

Philosopher La Fayette, who was among the master minds of 1789 French revolution, examined the legal systems of his time before writing the famous “Declaration of Human rights.” When he saw the greatness of Islamic law, he said:

“O Muhammad! Nobody has reached the level of justice you achieved.”

Another example is as follows:

In the middle of the 20^th century, a group of scholars convened in La Hague, Holland where they selected the hundred greatest men of world history. Even though all members of the selection committee were Christians, they selected Muhammad (pbuh) as number one on their list.

The real merit for a Muslim is to have such good qualities that even non-Muslims should feel compelled to confirm his/her rights. And the most perfect example in this respect is the merits and subtlety of the Messenger of Allah (pbuh).

An Exemplary Character and His Good Manners

As we have mentioned before, it is impossible to find someone in history whose life is examined and recorded as detailed as the life of the Prophet (pbuh). Many volumes would not be sufficient, if every aspect of his exemplary life were attempted to be written.

In Islamic sciences, different aspects of Prophet’s life are taken as main foundations[10] and as the basis of ijtihad.[11] This is why different aspects of Prophet’s (pbuh) life have been examined by different Islamic sciences.

In fact, all of the Islamic books written from the last fourteen hundred years are written only to interpret one book or the Holy Qur’an and one person or the Messenger of Allah (pbuh).

The Messenger of Allah (pbuh) had exceptional beauty both in the material sense as well as in the spiritual sense. An example of this would be when one day when Khalid b. Walid (r.a.) stopped by an Arab tribe and the head of the tribe asked him:

“O Khalid! Depict us the physical and spiritual characteristics of the Messenger of Allah.”

Khalid (r.a.) replied:

“This is impossible. No words can be sufficient to describe him.” The chieftain of the tribe insisted saying:

“At least tell us about him as much as you can do.”

Khalid (r.a.) gave them the following magnificent response:

“The one who is sent would fit with the dignity of the sender. Since the sender of the Prophet (pbuh) is the Creator of the entire existence, then imagine the glory of the Messenger whom He sent.”[12]

We understand from the statement of Khalid b. Walid (r.a.) that it is impossible to properly describe the physical and spiritual beauty of the Messenger of Allah (pbuh). In this regard, Imam Qurtubi says:

“All of the beauties of the Messenger of Allah (pbuh) are not shown to us. If they were shown, our eyes would not be able to look at him.”

In fact, even among those who were always with the Messenger of Allah (pbuh) there were very few people who could stare at the Prophet’s beautiful face out of their respect for him. According to some reports, during sermons of the Prophet (pbuh) only Abu Bakr and Umar (may Allah be pleased with them) could look at his face, and the rest of the companions would look down.

Amr b. al-’As (r.a.), the conqueror of Egypt, expresses this situation in his following statement:

“I was with the Messenger of Allah for a long time. Then no one was as dear to me than the Messenger of Allah and none was more sublime in my eyes than he, Never could I, pluck courage to catch a full glimpse of his face due to its splendor. So if I am asked to describe his features, I cannot do that for I have not eyed him fully.” (Muslim, Kitāb al-Imān, 192; Ahmad b. Hanbal, IV, 199)

With our limited ability and capability, it is impossible for us to completely comprehend the Messenger of Allah (pbuh), who was a wonderful creation, because our understanding of him in this world is not enough to explain and comprehend him. Just like the impossibility of fitting an ocean into a small glass, proper comprehension of the Muhammadan light is impossible.

Let us give some of the exceptional examples from His exemplary personality within the limits of our understanding.

The blessed face of the Messenger of Allah (pbuh) was the purest and most beautiful of the faces, which was dispersing peace and assurance to everyone around him. During the migration to Medina, Abdullah b. Salam, a Jewish scholar, curiously asked for the Messenger of Allah, and when he found him, he said looking at his face:

“This face can never tell a lie.” Then he converted to Islam.

The beauty, peace, splendor, majesty, and charm in his face was so much that he did not need another miracle, proof, or evidence to prove his prophethood.

Whenever he (pbuh) liked or disliked something, it was easily understood from the change in his face.

Fitness, a strong feeling of modesty, and determination were combined in his pure body. He was more bashful than a young virgin. And the level of his tenderheartedness could not be decently elucidated.

He (pbuh) would not stare at people’s faces. He usually looked down more than he raised his gaze up. Because of his modesty and great personality, he would not tell anyone his/her faults to his/her face. He would not openly tell the name of the person who had done something wrong; instead he would say that “What is wrong with those who do such and such…?” Sometimes he would attribute the fault to himself and nicely warn his followers saying that: “What is happening to me that I see you are doing such and such …”

There was beauty in his face, fluency in his speech, elegance in his actions, eloquence in his talk, and purity in his speech. He would not talk in vain; every one of his words was full of wisdom and advice. There was no gossip and useless talk in his speech. He would choose his words according to everyone’s level of understanding.

He was gentle and modest. He would not laugh loudly; but he always had a smiling face.

Those who saw him for the first time would be seized by awe; while those who had a chance to converse with him would fall in love with him.

He would show his respect to people according to their levels; and he would generously help his relatives. Just like he treated his own family, he would treat others gently and graciously.

He would pay special attention to his servants. He would have them wear whatever he wore and have them eat whatever he ate. He was generous, merciful, compassionate, and brave when it was necessary and gentle when it was needed.

It is not possible to properly appreciate his generosity. His generosity was more than the generosity of someone who would not fear poverty.

As it is reported by Jabir b. ‘Abdullah: “It never happened that Allah’s Messenger (pbuh) was asked for anything and he said: No.” (Muslim, Fada’il, 56)

He was the one who visited his relatives most; the one who showed most mercy and compassion to people; the one who treated others in the best way; the one who abstained from bad manners most; and the one who had the best manners.

He was trustworthy and always kept his promises. He was better than other people in good manners and intelligence; and he was well-deserved for all kinds of praises.

The Messenger of Allah (pbuh) always felt sadness and continuously contemplated. He would not speak unless it was absolutely needed. His silence was long. When he began to talk, he would not stop in the middle of what he was talking about. His words were clear, and they were neither too many nor too few. Even though he was a gentle person, he was strong and awe-inspiring.

He would not get angry except when a right was violated or the performing of an Islamic rule was prevented. When someone’s right was violated, he would be angry until his/her right was returned and only then he would calm down. He would never get upset for personal reasons. He would not defend himself or dispute about his personal issues.

He would never enter someone’s house unless he had permission to enter. When he was at home, he would divide his time into three, one part for worshipping Allah, one part for his family, and one part for himself. During the time he spared for himself, he would take care of people’s problems. He would never leave anyone deprived. Thus, he would earn everyone’s love and respect.

He would not sit in the same part of the mosque, but he would sit in different parts in order to prevent his followers from developing a custom for one place. He would not approve attributing sanctity to places and behaviors which would cause pride in congregation. When he went into a congregation, he would not look for a special place but sit wherever was empty; and he would ask everyone to do the same.

When someone asked for something from him, he would not feel comfortable until carrying out his/her request no matter how insignificant or significant it was. When he did not have the means to take care of his/her request, then he would at least say nice words and try to relieve him/her. He would always share others’ grieves and problems. As a human being, everyone would see the same treatment from him whether he/she was a scholar or an ignorant person or rich or poor. All of his meetings were places where patience, shyness, knowledge, trust, and loyalty were active and prevalent.

He would never reproach anyone for his/her faults and defects; when a warning was needed, he would do it without offending him/her. He would never search for others’ mistakes and he would strongly prohibit his followers from such an action.

He would not talk about issues unless he hoped religious rewards for it. He was in a state of spiritual rapture during his sermons. His companions were so attentive in his speeches that according to Umar’s (r.a.) report, they would sit like they had a bird on their heads and they did not want to scare it away. Because his companions’ imitated their manners and shyness from him, they would often think asking questions as insolence. For this reason, they would wait for a Bedouin to come and ask the Messenger of Allah (pbuh) a question about Islam so they, too, could benefit from his answer. Bedouins were people of the desert who would ask things easily due to their harshness.

Also, it is not possible to imagine a hero braver than the Messenger of Allah (pbuh) because he was never seen being scared or in a state of panic. When he faced abnormal situations, he would keep calm and remain patient, and he would never make a mistake as a result of being scared. He fearlessly passed through the Meccans, who were waiting to kill him, by reciting the following verses:

اِناَّ جَعَلْناَ فىِ اَعْنَاقِهِمْ اَغْلاَلاً فَهِىَ اِلىَ الاَذْقاَنِ فَهُمْ مُقْمَحُونَ. وَجَعَلْناَ مِنْ بَيْنِ اَيْدِيهِمْ سَدًّا وَ مِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْناَهُمْ فَهُمْ لاَ يُبْصِرُونَ.

“We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see). And We have put a bar in front of them and a bar behind them, and further, We have covered them up; so that they cannot see.” (Yasin 36; 8 – 9)

Aisha (r.a.) narrates:

“At the most fierce moments of the Battle of Badr, sometimes we were hiding behind Messenger of Allah (pbuh). He was the bravest one among us. He would stay at the closest places to the enemy.” (Ahmad b. Hanbal, I, 86)

Bara’ b. Azib says that:

“When the battle grew fierce, we, by Allah, would seek protection by his side, and the bravest among us was he who confronted the onslaught and it was the Holy Prophet (pbuh)” (Muslim, Jihad, 79)

He would always fight in the front row in order to exalt the word of Allah. At first in the Battle of Hunayn, the Muslim army began to break up, but the Prophet (pbuh) did not panic or lose his firmness. He attacked the enemy and increased his companions’ courage and finally they won the battle with the help of Allah the Almighty.

He (pbuh) says that:

“I swear by Allah with whose Will and Power I live, I would want to fight for the sake of Allah and become a martyr; then get resurrected and go and fight again and become a martyr; then fight again and become a martyr…” (Muslim, Imarah, 103)

Aisha (r.a.) describes some of the manifestations of his mercy and compassion as follows:

 “Whenever he had to choose between two things he adopted the easier one, provided it was not sin, but if it was any sin he was the one who was the farthest from it among the people; and Allah’s Messenger (pbuh) never took revenge from anyone because of his personal grievance, unless what Allah, the Exalted and Glorious, had made inviolable had been violated. He never violated the rights of slaves, servants, not even the rights of animals…”[13]

In fact his success in his sacred mission was the blessing of his high manners. Allah the Almighty expresses his perfection in this regard in the following verse:

فَبِمَا رَحْمَةٍ مِنَ اللهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظاًّ غَلِيظَ الْقَلْبِ لاَنْفَضُّوا مِنْ حَوْلِكَ …

“Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, they would certainly have dispersed from around you…” (Al-i Imran 3; 159)

As a matter of fact, people of the age of ignorance were positively affected by his lenient, forgiving, good-mannered, generous, and forbearing character; and they were saved from the hands of savageness and became like moths around the blessed light of the Messenger of Allah (pbuh). Because He wanted people’s salvation not their destruction; He represented mercy not wrath.

He always was a monument of sincerity. He would never speak out the things which he did not feel in his soul. He was like a living Qur’an with his morality. He did not advise others about the deeds which he did not perform.

In short, he was the most exceptional and exemplary character of human history. His entire life has presented human beings unique qualities, merits, and both material and spiritual beauties about:

1. Servitude to Allah the Almighty
2. Relationship with other humans
3. And morals.

He was such a guide of eternal bliss that he was aware of his responsibility of being an exemplary character for his followers.

In this respect his sensitivity about ritual prayers was beyond everything else. He slept only a very little part of the night; his blessed body often would not see his bed. When everyone was asleep, he was awake, prostrated before Allah the Almighty and was shedding tears for forgiveness. Close to the end of his life, even when his illnesses became very serious, he left his home and went to the mosque to pray in congregation.

With the revelation of the verse of alms giving (zakat), believers have been ordered to pay their zakat and give in charity. The Messenger of Allah (pbuh) himself performed this Divine command before anyone else. He lived the requirements of the following command in his own life:

“Those who believe in the unseen and keep up prayer and spend out of what We have given them.” (Baqarah 2; 3) He would also praise the possessions given in charity and those who gave them.

Measures from the Stars

One of the characteristics of the Messenger of Allah (pbuh) was that he would never amass any worldly possessions and he would spend everything he had for the sake of Allah the Almighty. Abu Dhar (r.a.) reported that:

I walked with the Messenger of Allah (pbuh) on the stony ground of Medina in the afternoon and we were looking at Uhud. The Messenger of Allah (pbuh) said:

“O Abu Dhar!”

I replied:

“Yes, O Messenger of Allah, I am right here.”

He (pbuh) said:

“What I desire is that Uhud be gold with me and three nights should pass and there is left with me any dinar but one coin which I would keep to pay debt.” (Muslim, Zakat, 32; Bukhari, Istiqraz, 3)

Even though there is no obligatory fasting for believers other than the fasting in the month of Ramadan, it was very rare that the Prophet (pbuh) passed a month, even a week, without fasting.

Aisha (may Allah be pleased with her) says that:

“Allah’s Apostle used to fast so many days that one would say that he would never stop fasting, and he would abandon fasting so many days that one would say that he would never fast.” (Bukhari, Sawm, 53)

He would not neglect to fast on the thirteenth, fourteenth, and fifteenth days of the month, six days from the month of Shawwal, and on the day of Ashurah from the month of Muharram. In addition to these, it was his custom to fast on Mondays and Thursdays.

Sometimes he was fasting two or three days without breaking his fast, which is called Sawm al-Wisal. When some of the companions wanted to do the same, he proscribed them from this saying:

“Do not practice Al-Wisal (fasting continuously without breaking one’s fast in the evening or eating before the following dawn).” The people said to the Prophet, “But you practice Al-Wisal?” The Prophet replied,

“I am not like any of you, for I am given food and drink (by Allah) during the night.” (Bukhari, Sawm, 48)

Therefore, we should remember that the Messenger of Allah (pbuh) is our only guide and exemplary personality; however, it is also very important and obligatory that we know the measure of taking him as an example. His actions and behaviors are divided into two categories:

1. His deeds peculiar to himself
2. His deeds for everyone

Therefore, we are not responsible to do the deeds peculiar to the Prophet (pbuh). Such deeds and behaviors are also like measures from the stars and we are not able to perform them; however, we are responsible to imitate and perform the second type of deeds and behaviors as much as we can.

Even though no one can reach the level of perfection of the Messenger of Allah (pbuh), those who follow his footsteps can be a little Muhammad in the inner world. In fact, it is interesting to note that soldiers in the Turkish army are called Mehmetcik meaning little Muhammad.

Spiritual Level required in following the Messenger of Allah (pbuh)

In order to properly benefit from the exemplary character of the Messenger of Allah (pbuh), we need to achieve a certain level of spirituality. In fact, in the verse about his exemplary personality, it is stated that:

“Certainly you have in the Messenger of Allah an excellent exemplar for him whose hope is in Allah and the Final Day and remembers Allah much.” (Ahzab 33; 21)

As we can see in the verse, “having hope in Allah and the Final Day” and “remembering Allah much” count as the two important steps of taking the Messenger of Allah (pbuh) as an example.

Prescribed worships can be performed in prescribed times; however, maintaining faith in the heart is a constant requirement. Showing proper resistance against the hurricanes in the heart can only be achieved with constant remembrance of Allah the Most High.

Allah the Almighty says in various verses that:

“O you who believe! Remember Allah and do this often” (33; 41) However, since no number or amount is mentioned in these verses, remembrance must be at the highest number covering most of one’s time.[14] Then a servant’s responsibility is to remember Allah the Almighty as much as he/she can.

In other verses, it is expressed that:

“The Unbelievers say: why is not a sign sent down to him from his Lord? Say: Surely Allah makes him who will go astray, and guides to Himself those who turn to Him in penitence. Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction.” (Ra’d 13; 27-28)

Undoubtedly, remembrance of Allah does not mean just literal repetition of the names of Allah, but it means to place Him at the center of our feelings, i.e. in our hearts, and to feel His tranquility and joy in our bodies. When the heart is adorned with remembrance of Allah, it can be saved from its diseases. Then, it will be cleaned from all kinds of impurities; it will be filled with light, elegance, and sensitivity. Thus, it will become a place which is thirsty for Divine secrets. When the heart beat is balanced according to Allah the Almighty, then all intentions and actions gain level.

In a prophetic saying, it is mentioned that:

“The sign for loving Allah is to love remembering Allah.” (Suyuti, Al-Jami’ al-Saghir, II, 52)

In short, in order to benefit from the exemplary personality of the Messenger of Allah, hearts need to be filled with Divine love and should be purified from mortal loves and desires. Remembrance of Allah and intentions to meet Allah should beautify the heart.

Another way to achieve the spiritual level of an appropriate obedience to the exemplary personality of the creation of the light and to embrace his spirituality is to strengthen our spiritual connection with him and to accustom our tongues with the formula of ṣalawat al-sharifah or the formula of calling for Divine blessings for the Prophet (pbuh).

Salawat al-Sharifah (Calling for Divine blessings for the Prophet (pbuh))

Allah the Almighty swears in the Qur’an upon the life of Prophet Muhammad (pbuh). Allah the Glorious states His name with the name of His messenger and proclaims the faith in his prophethood as a precondition for the faith in His Divinity. He also announces that He is not content with those who raise their voices in front of His messenger. He does not approve mentioning the blessed name of His Messenger like an ordinary name. In addition, He states that He and His angels’ praise the Messenger of Allah (pbuh) and send their blessings to him, and then He orders the followers’ of Muhammad to send their blessing for him, too. This is stated in the following verse:

“Allah and His Angels send blessing on the Prophet: o you who believe send your blessings on him, and salute him with all respect.” (Ahzab 33; 56) According to this verse, sending blessings for the Messenger of Allah is a Divine requirement.

Ubay b. Ka’b (r.a.) narrates the following incident:

One day, I asked the Messenger of Allah (pbuh): “O Messenger of Allah! I send many blessings for you, but how much should I do that?”

He said: “As much as you want.”

I asked again: “If I assign one fourth of my prayers for calling blessings for you, would it be appropriate?”

He said: “You can assign as much of your prayers as you want, but if you assign more, it would be better for you.”

I said: “Then I will assign half of my prayer time for salawat al-sharifah.”

He said: “You can assign as much of your prayers as you want, but if you assign more, it would be better for you.”

I asked again:

“Would two thirds be enough?”

He said: “As much as you want, but if you assign more, it would be better for you.”

I said: “Then what do you think if I assign all my prayer time for sending blessings for you?”

He said: “Then Allah the Almighty appeases all of your troubles and forgives your sins.” (Tirmidhi, Qiyamah, 23)

This is why the friends of Allah constantly repeat ṣalawat al-sharifah; because, the more they send blessings for the Messenger of Allah (pbuh) the more the love for him increases in their hearts. Of course getting the proper benefit from his exemplary personality will be in the extent of the increase of love for the Messenger of Allah (pbuh) in the hearts.

On the other hand, according to the Islamic manners, supplications should begin and end with calling blessings for the Messenger of Allah (pbuh). Since sending salutations to the Prophet (pbuh) is considered a type of prayer, there is a common belief that it will not be refused by Allah the Almighty. Decorating our supplications with the blessings for the Prophet (pbuh) has originated from this fact. In other words, the belief that squeezing our prayers between two ṣalawat al-sharifah, which are expected to be accepted, may enable the acceptance of our prayers, too.

Umar (r.a.) says that:

“Prayer waits between earth and heaven. It would not ascend to Allah the Almighty, unless blessings and salutations are called for the Messenger of Allah (pbuh).” (Tirmidhi, Witr, 21)

One day the Messenger of Allah (pbuh) saw a man praying without saying his gratefulness for Allah the Almighty and without sending blessings for His Messenger. Upon this he said: “This man hurried up.” Then he called the man and told him:

“When one of you wants to pray, first say your gratefulness to Allah the Almighty, and then call for blessings for His Prophet. Finally say your prayers however you would like to pray.” (Tirmidhi, Daawat, 64)

Ibn Abbas (r.a.) reports the following hadith:

There was a war between the Jews of Khaybar and the tribe of Gatafan, and every time they met in a battle field, the Jews of Khaybar were defeated. Finally they prayed saying:

“O Allah! We want You to bless us with victory for the sake of the Prophet you will send at the end of the Days.” After this prayer they defeated the tribe of Gatafan; however when Allah the Almighty sent the Prophet Muhammad (pbuh), they refused his prophethood and the book he brought. Then Allah the Almighty revealed the following verse:

“And when there comes to them a Book from Allah, confirming what is with them – though before that they were asking for a signal triumph over those who disbelieved – when there comes to them that which they (should) have recognized. They refuse to believe in it but the curse of Allah is on those without Faith.” (Baqarah 2; 89) (Qurṭubi, Al-Ja’mi, II, 27; Wahidi, Asbab al-Nuzul, p. 31)

Even the non-Muslims who used the name of the Messenger of Allah in their prayers received what they asked for and benefited from the mercy and blessings that he brought to the universe.

Allah the Almighty addresses His messenger in the Qur’an as follows:

“But Allah was not going to send them a penalty whilst you were amongst them….” (Anfal 8; 33)

This divine statement was revealed about the polytheists. If this was the reward for the polytheists just because they were physically in the same society with the Messenger of Allah (pbuh), then we should think about how great the reward for the believers would be; especially the reward for those who adorn their faith with the love for the Messenger of Allah; their reward will be beyond human imagination. The higher the level of a believer’s love for him the greater the reward of the believer in the Hereafter will be.

Fascinating Examples of the Love for the Messenger of Allah (pbuh)

The only source of mercy and love that will take a servant to the sea of love for Allah is the love for our Prophet Muhammad (pbuh); because, love for the Messenger of Allah means love for Allah; and obedience to His Messenger means obedience to Him; and rebellion against His Messenger means rebellion against Him.

In the following verse Allah the Almighty states this reality:

“Say: If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, Merciful.” (Al-i Imran 3; 31)

In the statement of Allah’s unity (Kalimat al-Tawhid) after the sentence of “لا اله الا الله” “There is no god but Allah” comes the sentence of “محمد رسول الله” “Muhammad is His Messenger.” Every statement of tawhid and every ṣalawat takes the servant closer to Allah and increases their love for Allah. Happiness in this world and in the Hereafter can be achieved only by loving Him. This universe is the manifestation of His love. “The light of Muhammad (pbuh)” forms the essence of this manifestation. And the only way to reach the Divine essence is through the love for His Messenger.

Spiritual taste in worship, elegance in daily transactions, decency of morality, grace in the soul, glory and beauty in the face, smoothness in the speech, nicety of the feelings, and all the other beauties in this world are the sparkles of the reflections of our love for the Messenger of Allah (pbuh). How nicely Jalal al-Din Rumi says:

“Come O Soul! The real feast is to meet with Muhammad (pbuh); because, the brightness of the universe comes from the light of the beauty of his blessed existence.”

This is why following the exemplary life of the Messenger of Allah (pbuh) is the essential means of attaining the contentment of Allah the Almighty. In other words, a believer cannot be a perfect human being (Insan-i Kamil) unless he/she makes progress in following the Sunnah of the Prophet in his/her worship and behaviors. He cannot, also, attain the true peace and happiness of Islam; because, Allah the Almighty displayed the model for “the perfect human being” in the personality of His Messenger (pbuh) and made him mercy for the universe and the exemplary personality for the believers.

Therefore, how should this obedience be, which is so important that Allah the Almighty specifies it as a condition for His love to His servants?

Of course this lofty state begins with loving the Messenger of Allah (pbuh) with heart and soul and getting shares from his spiritual world. In respect to following our only “exemplary personality,” Allah the Most High gives us the following measures:

“…So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in Punishment.” (Hashr 59; 7)

“O you who believe! Obey Allah, and obey the Messenger, and make not vain your deeds!” (Muhammad 47; 33)

“All who obey Allah and the Messenger are in the Company of those on whom is the Grace of Allah, of the Prophets (who teach), the Sincere (lovers of Truth), the Witnesses (who testify), and the Righteous (who do good): ah! what a beautiful Fellowship!” (Nisa 4; 69)

Samples from the spiritual world of the Messenger of Allah are displayed in the Holy Qur’an, which is the Divine guide and edict for the believers. Of course the secrets of the Qur’an can only be understood in the extent of wrapping our hearts with the spirituality of the Messenger of Allah (pbuh). If we become honored with entering into his spiritual world and reach the happiness of watching Divine beauties and manifestations of the commands, knowledge and wisdom like his companions’ did, then our hearts will become like the hearts of the companions and we will begin to accept his every command and even implications saying: “May my father and mother be sacrificed for you O messenger of Allah!.” Thus, we will reach the meaning of love, compassion and submission hidden in this sentence.

The honored existence of the Prophet (pbuh) is a source of love and blessings for the humanity. Gnostics know that the reason for existence is the love felt for the Messenger of Allah (pbuh). This is why the entire universe is dedicated to the light of the existence Muhammad Mustafa (pbuh). The entire creation is created for his honor; he is such a personality that the Lord of the universe calls him,“My friend.”[15]

In the past, people used to engrave wise sayings and poetry on their grave stone. The great philanthropist Bezm-i Alem Valide Sultan has the following lines engraved on her grave stone:

From love, Muhammad came into existence

What would come out of love without Muhammad?

 With his appearance, Bezm-i Alem joined (to her beloved)

Because, as it is expressed in the statement of shahadah,٭ Prophet Muhammad was a human being and servant of Allah, but in regards to his character and moral attributes he was also the Shah of the prophets. How elegantly Aziz Mahmud Hudayi expresses this point:

This universe is a mirror; everything exists because of the Truth

Allah is always seen from the mirror of Muhammad

Love for the Messenger of Allah is the most effective means to make a servant happy both in this world and in the Hereafter. In fact, because they were molded with his love, the companions’ of the Prophet achieved such high levels of servitude. Because of their love for him, they loyally united around him and became the exemplary stars for future generations. Some of the companions were so scrupulous in following him that they would walk on the same roads where the Messenger of Allah (pbuh) had walked; stopped where he had stopped; and smelled the roses which he had smelled. They did all these actions just to feel the pleasure of following him.

There are endless examples for the manifestation of the companions’ love for the Prophet (pbuh).

Anas b. Malik narrates:

A man came to Allah’s Messenger (pbuh) and asked:

“When will be the Last Hour?”

Allah’s Messenger (pbuh) replied:

“What preparation have you made for that?”

The man replied:

“The love of Allah and of His Messenger (that is my preparation for the Last Hour) (for the Day of Resurrection).” Upon this the Prophet (pbuh) said:

“You would be along with one whom you love.”

Anas (r.a.) narrates the rest of the account as follows:

“Nothing pleased us more after accepting Islam than the words of Allah’s Apostle: “You would be along with one whom you love.” I love Allah and His Messenger and Abu Bakr and Umar, and I hope that I would be along with them even though I have not acted like them.” (Muslim, Birr, 163)

Of course every believer, who would like to have the honor to be with the Messenger of Allah in the Hereafter, must adorn his/her soul with love for the Prophet (pbuh) and his light.

Allah’s apostle (pbuh) points out the ardent love of his followers for him as follows:

Abu Huraira reported Allah’s Messenger (pbuh) as saying: “The people whom I loved most from amongst my Ummah would be those who would come after me but everyone amongst them would have the keenest desire to catch a glimpse of me even at the cost of his family and wealth.” (Muslim, Jannah, 12)

“There would come some people after me and every one of them would have the keenest desire to catch a glimpse of me even at the cost of his family and wealth.” (Ḥakim, IV, 95)

As a matter of fact, when the Prophet (pbuh) passed away the companions were like melting candles from their sorrow . Their pain was so strong that they did not know what to do. Umar (r.a.) lost his temper for a moment; and Abu Bakr (r.a.) tried to calm the people down. They were sad because those, who could not stand being away from him even for a short time, were not going to be able to see him anymore. One of them was Abdullah b. Zayd (r.a.). He raised his hands and began to pray saying:

“Dear Lord! Please take my eye sight and make me blind. I do not want to see anything in this world after the Messenger of Allah…” and he became blind at that instant. (Qurṭubi, Al-Jami’, V, 271)

After the death of the Prophet (pbuh), whenever Abu Bakr (r.a.) remembered the Messenger of Allah and every time he wanted to narrate his sayings, he would begin to cry and have difficulty speaking. Abu Hurairah (r.a.) talks about his state as follows:

“One day Abu Bakr (r.a.) stepped up to the pulpit and said:

“As you know last year the Messenger of Allah (pbuh) was standing in front of you right where I am standing right now” and began to cry. Then he repeated his words and cried again. He repeated his words a third time and again he could not help and cried.” (See Tirmidhi, Daawat, 105)

Even though Abu Bakr (r.a.) was always with the Messenger of Allah (pbuh) in his lifetime, he still missed him. After the Prophet’s (pbuh) death his longing got worse. Aisha (r.a.) depicts her father’s longing as follows:

“My father asked on his deathbed:

“What day is today?”

We said that it was Monday. The he told us:

“If I die today do not delay my burial till tomorrow; because the loveliest day for me is the one closest to the Messenger of Allah (pbuh) (In other words the day that I will meet him).” (Ahmad b. Hanbal, I, 8)

Some of the companions who loved the Messenger of Allah and wanted to meet Allah and His Messenger as soon as possible envied the sick and dying people. For instance, Muhammad b. Munkadir (r.a.) visited Jabir (r.a.) at his final hours. When he realized that Jabir (r.a.) was very close to death, to appease his pain he told him:

“Tell my greetings to the Messenger of Allah (pbuh).” (Ibn Majah, Janaiz, 4)

Companions of the Prophet (pbuh) loved to listen to memories of the Messenger of Allah (pbuh). Bara’ (r.a.) explains his father’s desire to listen to memories of the Prophet as follows:

Abu Bakr came to my father, who was at home, and purchased a saddle from him. He said to my father: “Tell your son Bara’ to take this saddle to my home.” My father replied:

“No, I won’t tell him until you tell me what happened to you on your night journey with Allah’s Apostle (during Migration).” Thereupon, Abu Bakr (r.a.) told him everything about their migration journey.” (Bukhari, Aṣhab al-Nabi, 2; Ahmad b. Hanbal, I, 2)

The companions’ respect, love, and esteem to the Prophet (pbuh) was so strong that some of them did not get a haircut because his hands touched their hair.

The following incident is a wonderful example that shows how the wives’ of the companions (may Allah be pleased with them) inculcated the love for Allah’s Messenger (pbuh) to their children.

Female companions reproached their children when they had not visited the Prophet (pbuh) for a while. Huzaifa’s (r.a.) mother scolded him for not visiting the Messenger of Allah (pbuh) for a few days. Huzaifa (r.a.) narrates this incident as follows:

“My mother asked me

“When did you visit the Prophet (pbuh) last?” I told her:

“I have not seen him for a few days.” She got very upset and reproached me very much. Then I told her:

“Please stop. I am going to see and pray the evening prayer with him right away. Then I will ask him to pray for our forgiveness…” (Tirmidhi, Manaqib, 378; Ahmad b. Hanbal, V, 391-92)

Another exemplary incident, which illustrates how the companion’s love for the Messenger of Allah surpassed all other mortal pains, is as follows:

Abdullah b. Mubarak narrates:

“I was with Imam Malik and he was narrating the sayings of the Prophet (pbuh) to us. A scorpion came and stung him several times. His color was changing and he was not stopping in the middle of his narration. At the end of his class, after the people dispersed, I told him:

“O Abu Abdullah! There was something weird about you today.”

And he said:

“Yes, I was stung by a scorpion several times and I endured all of them only because of my respect and esteem to the Messenger of Allah (pbuh).” (Munawi, Fayd al-Qadir, III, 333; Suyuti, Miftah al-Jannah, p. 52)

Prophet’s chief muadhdhin, Bilal al-Habashi (r.a.) had a very different state. After the Messenger of Allah had left this mortal world, Bilal (r.a.) went silent and he did not announce the prayer times anymore. Abu Bakr (r.a.) pleaded him several times to announce the prayer times just like he had done during the Prophet’s lifetime. He told Abu Bakr and asked to be excused:

“O Abu Bakr! If you ask my opinion, I do not have the strength to call people to prayer after the death of the Prophet (pbuh). Please do not force me and leave me alone.” However, Abu Bakr was longing for the adhans of the Prophet’s time. And he insisted saying:

“After the loss of Messenger of Allah, should the Muslim ummah lose his muadhdhin, too?” Finally, one day Bilal (r.a.) could no longer stand his insistence and he went up to mosque’s minaret in order to call people for the dawn prayer. He began, but he could not finish it because of his memories of the time of the Prophet (pbuh). He went down the minaret. Abu Bakr (r.a.) did not insist anymore.

Bilal (r.a.) could no longer stay in Medina and migrated to Damascus the very same morning. He attended many battles with the hope of receiving the honor of martyrdom and meeting with the beloved Prophet (pbuh). However, each time he returned from the battles as a veteran. Years passed. Bilal (r.a.) even survived through a plague which took twenty five thousand lives,. He burned with the desire of joining the Prophet (pbuh) until the end of his life.

After the generation of the companions, the love and desire to meet with the Prophet, the Mercy of the worlds, continued for generations . Out of his love and respect to the Messenger of Allah (pbuh) one of the leading Sufis, Sayyid Ahmad Yasawi, refused to live on earth after the age of 63, which was the age of the Prophet’s death. Until the end of his life Yasawi continued his life in a grave which he dug.

The great hadith scholar and mujtahid Imam Nawawi never ate a watermelon in his life, because he did not know how the Prophet (pbuh) had eaten watermelon. He stayed away from doing such a simple act as eating a watermelon because of the possibility of doing it differently than the Messenger of Allah (pbuh).

The Messenger of Allah (pbuh) was such a personality that those who followed his steps became exceptional figures of human history like the stars in the sky and attained the eternal salvation and happiness. The companions, the friends’ of Allah, and righteous believers have gained their merits in the extent of their closeness to that Eternal Pride of the universe.

How much do we carry the same feelings and sensitivity of Abdullah b. Zayd, Imam Nawawi, Sayyid Ahmad Yasawi, and others like them? We should measure our love for the Prophet (pbuh) with the level of their love for him; and we should evaluate our servitude to Allah and how well we follow His Messenger (pbuh). Only then we can revive our souls according to their examples.

The states of the prominent figures from Islamic history are of course measures from those star-like personalities; however the real source of their exemplary characteristics comes from their love, respect, and loyalty to the Messenger of Allah (pbuh).

As we know, love is like an electric line between two hearts. In order to be a good Muslim, it is necessary to achieve this ability in the heart. The crises of contemporary societies are the result of losing this ability. This is why among the wheels of selfish modern culture many values are being lost. Since in modern society all orientations are based on worldly and selfish concerns, people are not able to find solutions for their spiritual hunger. Ascending the hearts from a metaphorical love to a true love, for instance Majnun’s journey from Laila’s love to the Divine love, can be achieved by maturing the heart with proper practices. Today humanity needs this kind of love. All types of crimes, evil, and immaturities are the result of lacking the Divine love.

The greatness of true love is measured by taking risks and doing sacrifices for the sake of the beloved. Those who are in love may give their lives and may not even feel that they are making self-sacrifices. They feel like that they are paying their debt; however, those who do not know the true love and those who do not have their share from love are the ones who can not find the path to maturity and waste their lives and spirituality under the control of their inner self.

Accepting the burden of the trust, which was not accepted by the mountains, is actually a Divine privilege given to humanity. And the requirement for attaining this privilege is to reach the true love; because, this fight and conflict in the human soul can only be solved with the help of the true love. A perfect human being emancipates himself/herself from animal inclinations and makes his/her soul a garden from the gardens of Paradise, from where he/she can watch Divine manifestations.

Our Lord says in the Holy Qur’an “…breathed into him of my spirit,…” (Hijr 15; 29) and reminds human beings the Divine essence He gave them. If this lofty essence takes the believer to perfection as a result of love and compassion, then heart begins to make progress towards the secrets of the divine world. Then the secrets of the divine world, the reality of the objects, and the secrets called human and universe reveal themselves. The servant becomes honored with the manifestations of a pure heart.

When the servant reaches this level of maturity, the veils between the servant and Allah begin to be lifted. He/she also begins to understand the secret of “death before the time of death.” The love for the world and its mortal pleasures and the value of its temporary and polished beauties move out of his/her heart. Thus the soul attains the inexpressible pleasure of getting close to its Creator.

Those who have not tasted the true love cannot break the chains of their animal inclinations, which exist naturally in their souls, and step into the world of angels. The heart of those who do not know how to love is like an uncultivated earth. Being able to love is the merit; because love is the reason for the creation.

The Messenger of Allah (pbuh) is the essence and reason for the existence of the universe. He is an eminent blessing of Allah the Almighty. He is the guide between the servant and Allah the Almighty. With his indescribable acts and behaviors until he departed from this world, he displayed for us the most supreme example of being a servant to Allah the Almighty. In short he is the mercy and love which embraces the worlds. The loving souls, which submit themselves to him, will always be burning with his love and longing for the day they will meet him.

It is this kind of love which makes the great men be the great men, such as the famous Sufis Yunus Emre and Jalal al-Din Rumi. Rumi stepped into the eternal and true happiness by means of such love; however very few people know when, where, and with whom his happiness began. Only those who have become like him through love know its secrets. Rumi’s happiness was to meet with the Lord of the universe. The following lines of Rumi explain the source of his happiness:

“As long as I have my soul, I will be a servant of the Qur’an. I am the earth under the feet of Muhammad (pbuh). If someone narrates anything other than this as my words, I get hurt from him/her and his/her words.”

Following the Messenger of Allah (pbuh) with Love

The result of the true love for the Messenger of Allah (pbuh) is to make the dust of his path as the crown on our heads and to submit ourselves to him; because he (pbuh) is such a personality that he is the pure mercy for humanity. In this regard, the following verse beautifully expresses his mercy to his followers:

“Now has come unto you a Messenger from amongst yourselves: it grieves him that you should perish: ardently anxious is he over you: to the Believers is he most kind and merciful.” (Tawbah 9; 128)

In this respect, the Messenger of Allah was so sensitive and merciful that when he saw people heedlessly heading into destruction, he would become very sad. This is stated in the following verse:

“We have not revealed unto you (Muhammad) this Qur’an that you should be distressed…” (Ṭa-ha 20; 2)

In return for the Prophet’s endless mercy, compassion, and love for his followers, as his followers we should contemplate how we act and behave in our lives. In fact the measure of our love for the Messenger of Allah (pbuh) is to accept him and the Qur’an as our guides; and to try to be like him in every aspect of our lives. How did the companions, who loved him and who sacrificed everything they had for him, feel about him? Compared to them, where do we stand? We should measure our actions and behaviors with theirs, and we need to adorn ourselves with these measures. Our sins, mistakes, deficiencies, and disobediences should be cleansed with his pure moral principles; and we should live a spiritual revival by the example and wisdom of his blessed life.

The secret of meeting with Allah the Almighty lies in getting sincerely closer to the Book of Allah and the Sunnah of His Messenger and his high morals and behaviors. This can be achieved by loving what Allah and His Messenger love and hating what they hate.

Divine love keeps the heart alive and directs it to goodness. Love and its opposite, hate, cannot be united in the same heart at the same time; however, because the heart does not accept emptiness, the absence of one means the existence of the other. The difference between these two opposites is as endless as the distance between the highest level of Paradise and the deepest pit of Hell.

With the prophethood of the Messenger of Allah (pbuh), humanity got the most perfect guide, whom they were waiting for. For this reason, to this today those who still live selfish lives are more responsible than the people who once lived ignorant lives before the emergence of the Prophet (pbuh). In this respect, more than any other time, we need the help of the Prophet’s (pbuh) exemplary character in order to train strong characters, because in the contemporary age people yield to power and live under the control of their inner self. The greatest reason for having magnificent periods in our history is because in those periods righteous friends of Allah, who displayed exemplary personalities as the heirs of the Prophet, (pbuh) existed. Whereas now, if we examine our situation, we can see that one of the saddest realities of our time is that we live in a spiritual corruption from the lack of such exemplary characters.

In order to reach the Prophet’s (pbuh) spirituality and the spirituality of those heroes who sincerely followed him in our history, we need to have such monumental and exemplary people. And in order to achieve this goal, we have to understand them and their spiritual world. In other words, we need to know how they saw the mortal world, and how they employed their intellect, lives, and possessions in order to open humanity to the path of happiness.

With the help of the book titled “An Excellent Exemplar (uswatun hasanah)” written by Prof. Dr. Ömer Çelik, Assistant Prof. Mustafa Öztürk, Dr. Murat Kaya and other academicians who helped them we should contemplate over our lives and measure how much they fit to the principles of the life of our Prophet (pbuh). In order to be blessed with the intercession of the Messenger of Allah (pbuh), we need to live our lives according to his principles. We need to reflect the beauty and depth of these principles in our worship, thoughts, feelings, behaviors, and in our present and future lives; in this world and afterlife; this is true due to the fact that people imitate and follow those whom they love in the extent of their love. In order to imitate and properly follow the Messenger of Allah, we need to learn and examine his exemplary character.

No matter how fertile a field is, it cannot produce crops without the help of rain, sun, and wind. Similarly, richness of a heart depends on submission to the Messenger of Allah (pbuh); for he was the most superior of people who were in this world and who will come to this world. He was the source of the merits, blessings, and entire mercy and compassion in this universe.

I believe this book, which presents standards about worship, transaction, ethics, and humanly behavior from the life of the Messenger of Allah, will be “a practical measure” for us to question ourselves and see the distance between the actions of the Prophet (pbuh) and ours.

May Allah the Almighty help us benefit from the exemplary character of our guide for eternal happiness, the Messenger of Allah (pbuh). May He bless us with the beauties of this world and the Hereafter. May He be content with all those who learn and teach the exemplary personality of the Prophet (pbuh) and live in accordance with what they learn. May He make the effort of those who have written this book as continuous charity.

Amin …