- Prophetic Ethics: A Model for those Seeking God and Eternal Life
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
Introduction
“God is Beautiful and loves beauty,” said Muhammad ﷺ, the Final Messenger of God.
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And nothing is more beautiful for the human being, after faith in the Truth Most High, than the manifestation of that faith in one’s character, akhlāq. “I have come only to perfect the noble traits of character,” he ﷺ declared. Recall that in the previous article we explored the meanings of this statement and showed that Allah instilled the love of truth and moral beauty in human nature (fiṭra) so that when people encounter divine revelation, they see its truth and beauty instinctively, just as when they encounter beauty and order in creation, they think of the perfection and wisdom of the Creator. People are lovers of goodness by nature and develop many types of virtue even in the absence of direct guidance from revelation. The Messenger of God ﷺ never denied people’s “inner light” but rather appreciated, identified, and enhanced it by providing it the right motivation and direction. However, when bereft of divine guidance, the divinely gifted instinct for truth and beauty, fiṭra, is counteracted and at times utterly sabotaged by transgressive desire, false ideas, and/or misguided culture, leading to a struggle between the two and often the total loss of truth and goodness. We showed why ethics need Islam, and why the answer to the question, ‘How ought we to live?’ must come from God, the source and end-goal of life. Good conduct, we learned, is the fulfillment of the ultimate truth and goodness rather than merely a function of utility, feeling, or fulfillment of desire.
In this article, we explore the nature and essence of Islamic ethics. The One who gave us life has also given us guidance on how to live it, sending messengers to all peoples to teach both timeless truths and concrete ways to worship. The messengers guided and enhanced humans’ innate nature as well as rational capacity to pursue the good in a dazzling variety of conditions in which humans have struggled and flourished. As humanity matured, God in His infinite wisdom sealed the line of prophets with a final one, sending down a final revelation that would suffice every searching human being in any future time and any circumstance. To ensure human access to guidance, He not only preserved His final revelation that taught the perfected divine law, but also concretized its meaning and secured it against misunderstanding by embodying it in one man, the Prophet Muhammad ﷺ, and declared him the role model for all those “who seek God and the Hereafter.”
2 Of course, even those afflicted by falsehoods, doubts, or desires may, through their blinkered fiṭra, see glimpses of the human perfection that was Muhammad ﷺ, but only those who seek ultimate truth and beauty, “who seek God and the Hereafter,” can love, appreciate, and embody it to the fullest and attain the eternal bliss that the Truth Almighty has promised
This essay reflects on the wisdom (the why) and modality (the how) of the divine choice to embody His final guidance in a man. We show how his mission and method, teachings and conduct, and circumstances of life and community of disciples together created a perfect ecosystem for the revelation and exposition of the final truth and perfect goodness. Put differently, we explain how Islamic ethics are universal, valid for all times, places, and peoples. We begin with a glimpse of the Prophet’s ﷺ character and then, in order to deepen our understanding, proceed to address some common questions about Islamic ethics.
A glimpse of the Prophet’s character
No one can be considered a Muslim without loving, reflecting on, and emulating the character of the Prophet ﷺ. It is no wonder that countless sketches of the Prophet’s ﷺ physical and moral person have been composed throughout Islamic history in every imaginable language and idiom. In his classic treatise Iḥyāʾ ʿulūm al-dīn, Imam Abū Ḥāmid al-Ghazālī (d. 505 AH/CE 1111) includes an entire section in the second quarter, “Book of Etiquette of Life and the Prophetic Character,” which reproduces several moving and detailed descriptions of the Prophet’s ﷺ character composed by earlier scholars. This, in my opinion, is the noblest section of this epochal text. The entire chapter is worth reading, but space allows us to quote only a small fraction. Nearly every sentence is backed by authentic reports, only some of which will be referenced in the footnotes.
did not have the right to touch, or to whom he was not related by marriage.
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He ﷺ was the most generous of men. He would not leave even a dinar or dirham overnight without giving it in charity. If something was left with him, he would not retire to his chambers until he found someone in need to give it to.
He ﷺ took the minimum possible sustenance of dates and barley from what God gave him, leaving the rest for God’s path. He was never asked for charity but that he obliged, so much so that he would give those in need from even his yearly provisions, leaving himself in need. He would fix his own sandal, patch his cloak, serve his family members, and carve meat [to help his womenfolk].
He ﷺ was the most bashful of people, never staring into anyone’s face. He would respond to the invitation of anyone, free or slave, and accept gifts, even if it was a draught of milk or the leg of a rabbit, and reciprocate. He would, however, not eat of charity [as he was forbidden from doing so]. His humility was such that he attentively responded to the needs of a little girl or a needy person
He ﷺ would get angry only for the sake of his Lord but never for himself. He would uphold what is right even if it meant risking harm or pressing a right against his own companions. He was offered help by the polytheists against the [Meccan] polytheists but he refused, declaring that he did not seek help from the polytheists. He once found the dearest and noblest of his Companions murdered in the Jewish neighborhood [of Khaybar], but he did not hasten against them nor did he veer from the course of justice. Instead, [resisting penalizing them without conclusive proof], he paid [the victim’s family] the blood wit of a hundred she-camels [from the treasury] even as his own companions needed every last one of them.
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He would tie stones to his stomach due to the intensity of hunger. He was never fussy and would eat anything licit that was available to eat no matter how rough; at times he had nothing but mere dates without even bread. … He would not eat reclining. His concern for the poor was such that he never filled his stomach even with plain bread for three days straight until he met Allah, not because he didn’t possess the means, but because he gave all in charity.
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He accepted invitations, visited the sick, attended funerals, and walked among his enemies without any bodyguard. He was the humblest of men, silent without being insolent, eloquent without being loquacious.
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He had the most joyful countenance and was never overawed by the affairs of this world.
He ﷺ wore what was at hand—at times a cloak, at times a striped Yemeni garment, at times a gown of wool; anything permissible that was available. His signet was of silver which he wore now on the little finger of his right hand, now on that of his left hand.
He ﷺ mounted his servant and others behind him on the same beast, rode whatever was available, including a horse, a camel, a mule, or a donkey. He walked on foot, at times barefoot without an outer cloak, turban, or cap. He would visit the sick in the distant outskirts [of the town].
He ﷺ loved perfumes and disliked foul odors. He sat and ate with the poor, showed regard to those who were virtuous in their morals and gave honor to noblemen. He was kind to his relatives without favoring them over those who were more meritorious than them. He did not tyrannize anyone and accepted the excuse of anyone who begged his pardon.
He ﷺ sometimes jested but only spoke the truth, and laughed but without bursting out into laughter. He witnessed and did not disapprove of permitted games, raced sportingly with his wife, and showed patience when voices were raised in his presence. He and his family got nourishment from their milch camels and sheep; he did not eat better food nor wear better clothes than his bondsmen and maids. No moment passed without his performing an action for the sake of Allah or what he had to do for his sustenance. He would go out to the gardens owned by his companions. He never despised a poor man for his poverty and misfortune, nor feared a king because of his power; rather, he urged them equally to Allah.
Allah combined in him virtuous conduct and perfect leadership even though he ﷺ was unlettered, did not read or write, and grew up poor among the shepherds in the land of ignorance and wilderness as an orphan without father or mother. Allah taught him all the fine qualities of character and praiseworthy conduct, the reports of the past and the future, the matters of salvation and reward in the future life and happiness and reward in this world, and to attend to that which is obligatory and forsake what is useless.
May Allah direct us to obey him ﷺ in his commands and imitate him in his actions. Amen, O Lord of the worlds!
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Frequently, the Prophet’s ﷺ conduct is so lofty that it appears inaccessible to most mortals. But his life is also full of anecdotes of simple, emulable acts of kindness to inspire anyone. Anas, his young attendant and Companion, lived a long life after the Prophet’s ﷺ passing and often recalled such anecdotes:
Allah’s Messenger ﷺ had the best of manners (akhlāq). I had an (adopted) brother, Abū ʿUmayr who had a little sparrow (nughayr). Allah’s Messenger ﷺ used to playfully ask the little boy [in rhyme], “O Abū ʿUmayr! How is your nughayr?”
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On other occasions, we witness how his divine purpose allowed him ﷺ to set aside his ego, forgive aggression, and return harshness with kindness, offense with charity, and cruelty with mercy with unassuming magnanimity. Anas b. Mālik reports,
I was walking with the Prophet ﷺ. He had wrapped a thick cloak round him. A Bedouin approached and pulled the cloak so forcefully that his shoulder was uncovered. I was rather perturbed. The Bedouin then said: “O Muhammed! Give me some of my share from the property which Allah has given you.” The Prophet ﷺ turned towards him, gently laughed, and bade that a share be given to him.
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Perfectly beautiful and balanced, pleasant in looks and manners, yet fully human. Although he was balanced between mercy and justice, between strength and gentleness, the governing trait of the Prophet ﷺ was mercy and compassion—as described by the Almighty Lord, he was sent as “Mercy for the worlds.” Mercy, or the deeper Arabic original raḥma, is derived from the attribute that Allah loves the most from among His own Beautiful Names. He ﷺ was compassionate and merciful, not only when he was weak, but especially when he was strong. He was a commander and a leader, but never overbearing. He not only taught tough, well-nigh unteachable people, but also made them the greatest of teachers. He taught lifelong haters to love and sacrifice for each other. While being the most beloved creation of God, he ﷺ embodied such humility that visitors couldn’t tell him apart from his Companions.
The more they knew him, the more they loved him, and those nearest to him were most in love with him. When he first received the divine revelation and feared for himself, his wife beloved Khadīja declared without hesitation that God would never forsake him given his devotion to the weak and needy, chivalry, and nobility.
10Anas b. Mālik, who attended on him as a young man, testified, “The Messenger of Allah ﷺ was never ill-mannered nor rude.” He would not interrupt anybody’s speech until the speaker was finished. When someone angered him, Anas continued, he would reproach in the gentlest way, “What is with him, may his forehead be dust-ridden.”
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When he ﷺ wished to correct someone’s error, rather than naming them, he would say, “What is with some people who do such and such,” thus avoiding embarrassing them.
12 Anas also reported
I served the Noble Prophet ﷺ for ten years. He never said “Uff” (expressing dissatisfaction), nor ever asked me why I did this or did not do that. [Another version adds at the beginning:] I never touched brocade or silk softer than the hand of the Messenger of Allah ﷺ, nor a smell sweeter than the odor of the Messenger of Allah.
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He ﷺ was a loving husband, a doting father, many of whose children died and left him crying. He mentioned his love for his wife publicly, interrupted his Friday sermon and prayers to hug, kiss, or entertain his grandchildren before a people to whom expression of love was fit only for sentimental women. He was the most masculine man yet one whose wives could argue with him and raise their voices without fearing retribution. Before him the proudest men sat in humility, yet the youngest children didn’t fear approaching him and old, frail women felt free to interrupt him on the street with their concerns.
He ﷺ was the most courageous warrior, even though he disliked violence. ʿAlī b. Abī Ṭālib, Allah be pleased with him, the most fearless of warriors, would say that in the thick of battle when the attack was unbearable, he and other Companions would take cover behind the Prophet ﷺ, for he never flinched or cowered.
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“He did not strike anybody with his own hands,” reported his wife, ʿĀʾisha, “neither a wife nor a servant. Yet, he ﷺ fought valiantly in the cause of Allah.”
15one One night the people of Medina were terribly frightened by a strange sound. Some people cautiously proceeded to explore it only to find the Prophet ﷺ returning from that direction, comforting them, having rushed before anyone else, riding a horse without a saddle, a sword hanging from his neck.
Another salient trait of the Prophet ﷺ was his loyalty and compassion for his companions and followers. Anyone who joined him or asked for his help, he would satisfy his need or if he couldn’t, would console him until his burden was lifted. His generosity was described as a gentle breeze that delights everyone without discrimination. For his companions he was a protector and guardian, and yet in the matter of rights, all were equal in his eyes.
He ﷺ taught and practiced equality and fairness, and disliked social distinctions, all within the limits of common sense. Anas reports,There was no one more beloved to the Companions than the Messenger of Allah ﷺ and yet they would not stand up when they saw him approach because they knew that he disliked that.
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He ﷺ also said,I am a slave of Allah; I eat as other people eat, and I sit as other people sit.
He ﷺ honored all visitors and guests. Often, he would spread his shawl for the visitor, and place the cushion which was in his use behind the visitor’s back. If the visitor were reluctant to sit on the shawl, he would insist. When a delegation of Negus, the Abyssinian king, came to the Prophet ﷺ, he rose to serve them. His companions told him that they were sufficient to serve them. He ﷺ replied,
They had honored our companions, so I wish to personally serve them.
Some fools have fabricated fanciful reports out of love of the Prophet ﷺ or at times with nefarious intentions, but any fair observer would testify that his authentically reported conduct was far superior to the imagination of the fabricators.How can anyone who seeks God and the afterlife not fall in love with him ﷺ?
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