DESCRIPTION OF THE HOLYPROPHET (S.A.W.A.) IN THESCHOOL OF AHL-E-BAYT (A.S.) - The Role of Imams a.s. in the Revival of Religion (2) [Electronic resources] نسخه متنی

DESCRIPTION OF THE HOLYPROPHET (S.A.W.A.) IN THESCHOOL OF AHL-E-BAYT (A.S.)

In our previous discussions we had gone through many
inadmissible cases where the Caliphate school had
inflicted a great blow and narrated against the holy
presence of the Prophet of Islam (S.A.W.A.). Now, its
worthy enough to narrate a few traditions in this regard
from the books of Ahl-e-bayt for the sake of happy
conclusion of this discussions:

HAZRAT'S PORTRAIT:

In the authentic books of this school of thought, a
tradition has been narrated from Hazrat Imam Hassan
(A.S.) as follows:

I asked my uncle Hind-ibn-Abu Halah Tamirmi¹⁰⁸ about the Holy Prophet's
personality. While describing in beautiful words the Holy
Prophet, he said:

His look was pleasant and charming such that a viewer
would be completely overwhelmed by seeing him. The
brightness of his face was like the full moon visible on
the fourteenth night. He was neither short nor tall but
had a medium height. His hair was neither curly nor
smooth and if he would set it backwards, he would part it
in the center of his head and if it was in a dishevelled
state it would not fall below the parotid cavity behind
his ears.

He had a sparkling face, protracted forehead and broad
eye-brows and in between his eye-brows there existed a
vein which would turn bloody and become inflated when
anger would overtake him.

A sparkling line could be seen on his protracted nose
and any one seeing it on the first glance would imagine
it to be a swelling.

He possessed a silver-coloured neck and an average and
medium limb with intricate muscles. His blessed chest and
stomach were well-balanced and equal and not humpy. He
had a stout built broad shoulders and wide chest. The
palm of his hands were wide. His calf till the elbow and
his legs which was having a shallow sole were very firm.
He used to take big strides as if he is pulling his leg
out of the ground and moving forward in a bending manner.
He would walk in a very gentle and cool manner like
someone walking over a slope. His hands were filled with
hair till the elbows but his stomach and chest were
devoid of any hair. The spot above his chest had hair and
since a direct line had been drawn till the navel, he
always had his eyes fixed below His look on the ground
and this was much more than his look on the sky. In order
to observe something he would turn along with his body.
He would never stare but look in a considerate manner. He
was always taking precedence over others in voicing
greetings.

108- Hind-ibn-Abu Halah who was the son Of
Khadijah from her first husband before her marriage with
the Holy Prophet and was Imam Hassan's uncle through
relation, was killed in the battle of Jamal. He has
belletristic and charming words for the Holy Prophet's
appearance. He would speak in such manner that as if he
is reciting a poem or would narrate in praise of the Holy
Prophet a humourous poem. Ht was for this reason that
Imam Hassan (A.S.) was fond of his sayings. Refer to
'Makarem-ul-Akhtag' of-Tabarsi: 11-23.

HIS STYLE OF SPEAKING

Imam Hassan (A.S.) said: I asked him to describe for
me, the style of the Holy Prophet's speech.

He said: He was all the time in sorrow, deep ponder
and deliberation. He was not in peace. He would speak
only when necessary. While speaking, he would pronounce
the letters right from the outlet of his mouth in a very
lucid manner. He would never chew his words, and he would
refrain from using vague words. He would give the right
of speech its due right. His speech was always soft and
gentle and not harsh or insulting.

He always considered the bounty of Allah to be great.
However small it appeared and would not utter anything
bad about it. He would neither praise or blame too much a
food for the sake of its taste and flavour. He was never
angered by this world or the things of this world.
However, (on account of the truth, there was nothing
which could stand fast against his anger until he would
succeed in assisting the truth. When he wished too make a
signal, he would do so with his entire hand and at times
of wonder, he would turn his blessed hand the other way.
While speaking, he would bring the right hand near the
left hand and strike his pointing finger on the palm of
his left hand.

In times of joy, he would cast his eyes down. His
laughter was more in the form of a smile. When he would
speak, his teeth which were as white as snow would become
visible.

HIS BEHAVIOUR AT HOME

It has been narrated from Imam Hussein (A.S.) who
said: «I asked my father to describe the Holy Prophet's
behaviour at home, outside the house and in gatherings.»
My father said:

«The Holy Prophet had divided his time in the house
into three parts - One part for Allah, another part for
himself and the third part for his family. He would even
use that portion of his time which he had set aside for
himself in favour of God's creatures and for other common
and special affairs. When he was at home, he would openly
welcome the needy and would never withhold anything from
them. Of course with regards to those virtuous and needy
people who had one, two or more wishes, he would give
priority in fulfilling to the extent of the excellence
and number of their needs. He would assign them with
affairs which were to the interest of the nation and
inquired from them about the state of other people. He
would acquaint them with whatever was appropriate for
them. He would recommend those present to deliver the
Islamic gnosis (which they used to acquire from him) to
the absent ones and to report to him the need of the poor
people since anyone reporting the need of a helpless
person to a ruler would be assisted by Allah on the budge
(Sirat) in the next world and would not allow him to ship
and fall.

People would hasten to meet him and would disperse
from his holy presence only after acquiring knowledge
about their religious and worldly affairs. Of course,
there were not talks other than such type of talks and no
one other than these people would be accepted by him.

HIS BEHAVIOUR OUTSIDE
THE HOUSE

Imam Hussein (A.S.) says:

I asked about the Holy Prophet's behaviour
outside the house and my father replied as such:,

'He would speak only when necessary. He used to remain
silent save on important issues so that the people's
hearts would unite together and also they would not get
scared away from him and themselves too. He would honour
the chief of every tribe and would also give them the
post of governorship. He would warn the people of
seditions. He was always amongst them without withholding
his own good nature and cheerfulness from them and at the
same time would abstain from them. (i.e. their negative
behaviour) He would show kindness and speak affably to
his companions and would inquire about the condition of
the people from the people themselves.'

'He would laud and encourage goodness and reproach and
despise the evil (acts). He was moderate and did not
possess a double type of behaviour. There was no kind of
violation in his affairs. His near ones were the most
virtuous cones amongst the people who were the most
benevolent for the people. The highest place and position
would be obtained (from Hazrat's side) by the one who was
the most benevolent and beneficial for the people.'

HIS CONDUCT AND
BEHAVIOUR IN SOCIAL GATHERINGS;

Imam Hussein (A.S.) also says: «I asked about the
Holy Prophet's conduct in gatherings and he replied:,

«The Holy Prophet would not sit and stand but with
the remembrance of Allah - may His Name be glorified. He
did not reserve any right for a special place for sitting
and also abstained other from doing so. In every
gathering, he would sit in a place which would extend in
a circular fashion and recommended others to observe the
same attitude in a gathering. He paid equal attention to
the people present in the gathering such that none would
become suspicious of favorition.,

'With regards to the one who would sit or stand
besides him for some need, he would wait for such a long
duration until that person would depart on his own
initiative.,

'If ever a person's need was not fulfilled due to some
reason or the other, he would satisfy them with a smiling
face and some sweet words.,

'He was an affectionate father for the nations and as
far as the truth was concerned, all were equal before
him.,

'The Holy Prophet's demanour comprised a nature of
patience, modesty, forbearance and trustworthiness. The
elders would earn respect while the youngers received
mercy from him. One could not hear loud voice or witness
dishonour in his gatherings. Over there, offences were
not made public.

His associates were all equal and of the same worth.
The only measure of their superiority lied in piety and
humility.

'However, he would give priority to the needy and
would caress the lonely ones.

Again Imam (A.S.) says: I asked my father about
the Holy Prophet's behaviour with the people of his
gathering. He replied:

The Holy Prophet was cheerful, soft and gentle
in his associations with the people. He did not possess
the quality of rudeness, nor imprecation, or excoriation
and panegyrisrm. If he did not like something, he would
engage himself with some other work. Those hopeful in him
would never return back dejected.,

He had kept three things far away from himself:
dispute, excessive talking and every thing which was not
relevant to him. Also, he had abandoned three other
things in connection with the people: reproach, reprove
and faultfinding of the people.,

He would not speak but only on a matter which
had God's satisfaction. His associates would remain
silent in his gathering and it was only when he would
finish speaking that others would begin to speak.,

'In his presence, they would not dispute and quarrel
with each other. Rather, they would listen to the speaker
until his speech would come to an end. He would cooperate
with the people of the gathering in joy, laughter, wonder
and other instances.,

'He would tolerate the rudeness and crooked talks of
the poor. For this reason, the companions would bring the
poor to the gathering so that they would ask questions
from Hazrat.

To his companions, he would say:

When you see a needy person show your favour to
him. Try to become his host and help him to the extent of
fulfilling his wish.

He would not accept an eulogist except in a case when
the matter of gratitude and thanksgiving arose. He would
never interrupt anyone's talk except when the concerned
person would trespass and exceed the limits. In such a
case, he would get up from his place so that the speaker
would terminate his speech.

Imam says: I inquired about the Holy Prophet's silence
and he replied:

Hazrat's silence was four-fold and due to four
reasons: (1) At the time of forbearance, (2) At the time
of fear (from corruption), (3) At the time when he would
adopt a calm and special attitude for the purpose of
listening and (4) for contemplation and reflection.

In patience and forbearance he was such that nothing
would anger him and make him lose his temper.

His fear was due to four reasons: (1) He would opt to
do virtuous acts so that others would follow him and (2)
he would renounce the evil so that others too would do
the same. (3) His effort and endeavour was in the
direction of those things which resulted in the
rectification of the condition of the people or their
goodness of this world and their Hereafter. (4) Hazrat's
silence was to the extent of necessity. His attention
towards the people of the gathering was the same.

Sometimes, he would go into silence when thinking and
reflecting in the transient nature of this world and its
affairs and on what might remain and what may perish.

Moreover, it has been narrated from Amir-ul-Mumineen
(A.S.) about the Holy Prophet's disposition as such:

The Messenger of Allah was never seen to stretch his
legs before others.

As he was 'Rahmat-ul-Alameen' (mercy to the Universe),
he would never think of taking revenge in the face of any
oppression committed against him.

However, he would not remain restful against the
forbidden acts and would not revolt unless his anger and
revolt were on the path of Allah.

At the time of eating, he would never make his body
lean over something. There was no request which was asked
from him which he would reply in the negative. His talks
were decisive and were not such that would annoy a
listener. Any one who would listen to his talks would
understand them easily.

The Holy Prophet would say: The best amongst you is
the one who is the most good-natured one.... until Imam
Ali says: My eyes never set con an eye like his. ¹⁰⁹

Also it has been narrated from the Holy Prophet who
said:

I make a joke but do not say anything except the
truth.

Ibn Abbass has narrated from the Holy Prophet who
said:

I have been trained by my Lord and Ali has been
trained by myself. My Lord has ordered generosity and
goodness and prohibited stinginess and oppression
(rudeness and harshness).

There is nothing which is more loathed before Allah
than being stingy and ill-natured. Ill-naturedness spoils
a deed just as vinegar spoils honey.

* * *

The Messenger of Allah has been described in this
manner in the school of Ahl-e-bayt and in the manner in
the Caliphate school!

Sometimes it has occured that the scholars of the
Caliphate school have narrated a matter from the
Ahl-e-bayt school of thought. For example «Halabi»
(died in 1044 A.H.) has narrated the afore-mentioned two
traditions from Imam Hassan (A.S.) and Imam Hussein
(A.S.) in his famous book «Seeratul-Halabia». But the
Ahl-e-bayt school has never narrated the inadmissible
charges of the Caliphate school which has been examined
under the discussion «The second cause of diviation»
and has appeared in the books of the Caliphate school.

Is it true that the Holy Prophet was really like what
has been described in the reliable books of the Caliphate
school!?

Did the Holy Prophet really curse the believers!?
imprecated them! harmed them! and would then ask God to
convert his curse into a mercy and blessing for the
accused one!?

Was the Holy Prophet as such!?

And should not the Holy Prophet really be like what
has been narrated in the school of Ahl-e-bayt: that he
was soft, good-natured and tolerant in social connection
and relationship. Nothing would anger him and he would
not lose his temper. He would not speak anything but the
truth and was not the one to curse or find fault.

He would never say anything to anyone which he himself
abominated let along the matter that he cursed the
believers for no particular reason.

Is this true that the Holy Prophet used to urinate in
a standing position and would ask someone to stand behind
him (as mentioned in the Caliphate school) or is it that
he never (even) used to stretch his legs before anyone?
(just as mentioned in the school of Ahl-e-bayt)

Is it true that music used to be played in the
presence of the Holy Prophet and that he used to see
dancing (as mentioned in the Caliphate school) or is this
true that he would not sit nor stand but with the
remembrance of Allah? (just as the same has come down in
the books of the Ahl-e-bayt school of thought).

Why is it that the Muslims do not acquire all their
Islamic knowledge from Ahl-e-bayt so that these
differences are done away with and the true unity of the
Muslims and their cling to the rope of Allah is achieved
in its true sense!?

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