(Al-Qur'an, 7:157 Al-Araf [The Heights]))
Indistinguishable From His Companions
Edited by Adil Salahi
The honor God granted to Prophet Muhammad (peace be upon him) is incomparable with anything people achieve in life. What position could be higher or more honorable than being chosen as God’s messenger who is entrusted with delivering His final message to mankind? It is a position in which the Messenger received direct revelations from God to provide guidance to all humanity, including all its future generations, on all aspects of life. Hence, whenever the Prophet is mentioned, his mention is coupled with expressions of love and high esteem.
This is a manifestation of what God has told him in the Qur’an: “Have We not given you high renown?” (94: 4)
Perhaps no community could have appreciated the role of the Prophet better than his own companions. They experienced what life was like without God’s guidance, then experienced life when molded in accordance with such guidance, and were fully aware of the difference it made. Hence, they loved the Prophet more than they loved their parents, children or even themselves.
When one of them, Khubayb ibn Adiy, who was taken captive and sold to the Quraysh, was brought forward to be killed, Abu Sufyan, the Quraysh chief, asked him: “Would you rather swap places with Muhammad, with him being here with us to kill and you are in your home with your family, safe and sound?”
Khubayb said: “I would not be happy to be safe at home while Muhammad is merely harmed by a thorn in his side.”
Abu Sufyan commented: “I have never seen anyone loving another more than Muhammad’s companions love him.”
Later Muslims always wanted to know how the Prophet lived among his companions and how they treated him. When we consider that the Prophet was at the same time the head of the Islamic state that was to stretch over the whole of Arabia during his lifetime, comparison with the behavior of kings and rulers is often suggested. We, however, make no such comparison because it would never hold. We speak of the Prophet’s behavior and let people draw their own conclusions.
Some people visited Zayd ibn Thabit, who was a young man during the Prophet’s lifetime and one who learned the Qur’an by heart. They asked him to tell them about the Prophet and what he knew of him. He said: “What shall I tell you? I was his neighbor.
When he received revelations from on high, he would call me and I would write it down for him. On the other hand, when we spoke about this life, he would discuss it with us; and if we spoke about the life hereafter, he would also speak about it; and if we mentioned food, he would join our conversation. This is what I can tell you about God’s Messenger (peace be upon him.)” [Related by Al-Tirmidhi, Al-Baghawi, and Al-Tabarani. ]
This Hadith gives us the image of one who was just a member of a group, or a community, having the same concerns and interests. But he was the one they loved most, and he was keen to maintain the feeling that he was truly one of them.
Anas reports: “No one did they love to see at any time more than God’s Messenger (peace be upon him). Yet when they saw him coming, they wouldn’t stand up to greet him, because they realized he disliked that they should.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Al-Tirmidhi and Al-Baghawi.)
That his companions loved to see him most is certainly right. They recognized that he only told them what was good for them, conveying to them God’s revelations, and telling them what sets their life on the right course.
He taught them good manners and fine principles; and he also sorted out their problems. They learned by experience that nothing but good came to them through him. Hence, their love of the Prophet was paramount in their feelings. Yet when they saw him coming, they did not stand up because he disliked that. This means that when they remained seated, they were only doing what pleased him.
This may beg the question concerning the ruling on whether people could stand to greet friends or superiors when they meet them.
The first point to mention in reply is that the Prophet’s companions were fully aware of his modesty. Secondly, he was keen to teach them by practical example that modesty is the best way to treat others, including equals or subordinates. Thirdly, they needed to show the best manners when they dealt with him. Needless to say, good manners require compliance with the Prophet’s express wishes. Hence, they did what pleased him most and they did not stand up when he came to join them.
Having said that, I should add that the Prophet himself used to stand up when his daughter Fatimah came to visit him. He would welcome her warmly, kiss her and seat her where he was seated. He also stood up to greet his cousin Jaafar ibn Abi Talib on his return from Abyssinia. He told his companions to stand up when Saad ibn Mu’adh was brought in to judge in the case of the Quraydhah Jews. What this means is that standing up really depends on the situation. However, if a person loves that people should stand up when he shows up, then he is totally in the wrong because this is a mark of arrogance.
The proper course is a middle course, where one maintains modesty with all people, but he might honor some and show them respect and appreciation. This was the Prophet’s chosen method. Both Abu Hurayrah and Abu Dharr report: “The Prophet used to sit with his companions as one of them.
A stranger would come in but he would not know which of them was the Prophet until he has asked and been told.
We, therefore, sought his approval that we should make for him a seat so that a stranger would know him. We did so, and built him a position of clay, where he would sit while we sat on both his sides.” (Related by Abu Dawood.)
We may speak at length about the Prophet’s attitude, which is a model of modesty. When he was with his companions, he was indistinguishable from the rest of them. They felt this and appreciated it. Compare this with the attitude of kings, presidents and rulers, particularly despotic ones, and the difference could not be more marked. Indeed, bosses in small companies often behave in a way that stresses their superiority of position. This is the sort of behavior that can easily lead to arrogance becoming a habit. Hence, it is shunned by Islam.
First They Came for the EXTREMIST, FUNDAMENTALIST & MODERATE Muslims. And I DIDN’T Speak Out Because I Wasn't An Extremist, Fundamentalist or a Moderate Muslim. Then FINALLY They Came for Me the NON-PRACTICING Muslim And NO Muslims Were Left to Speak Out for ME.
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