Muhammad salallahu alayhi wa salam omur bayan. The daily life of the Prophet Muhammad (PBUH). Description of the Prophet Muhammad (sallallahu ‘alayhi wa sallam) in the Holy Quran and Sunnah. Can ahlak change?
The attitude of the Prophet Muhammad (sallallahu alayhi wa sallam) towards women
O Allah! I categorically forbid all people to neglect the rights of two weak creatures:
orphans and women!
Ibn Majah, Adab, 6
X Although before the advent of Islam some high-born women of the Arabian Peninsula occupied a privileged position, the majority of women's position was deplorable. First of all, as a result of endless inter-clan wars, women were considered spoils of war and therefore never had any rights. For example, they were often used as slaves and servants, but there were often cases when they were forced into prostitution in order to bring profit to their masters. Among other things, when a woman’s husband died, she had no guarantees of safety. Often, if she did not have time to find refuge in her father's house, she fell into the hands of her late husband's younger brother. Men took as many women as wives as they pleased. Before Islam, women had no rights to inheritance.
Of course, in a society where women occupied such a pitiful position, having daughters was considered a disgrace. Consequently, every Arab considered it his duty to get rid of this shame, and often girls were buried alive in the ground.
From the above we can conclude that women were, first of all, a means to satisfy sexual needs and were deprived of basic human rights.
With the advent of Islam on our planet, the position of women has changed most dramatically. According to the laws of Islam, adultery was declared a terrible sin and branded with shame. The honor, dignity and rights of women were declared sacred and subject to protection by the state. After that, no one had the right to force women to sell their bodies. Even words that offend the honor and virtue of women have become criminal offenses.
Humiliating treatment of girls was strictly prohibited. Divine laws placed great emphasis on the prohibition of killing innocent children. According to the principles of true religion, there is no difference between man and woman, whom Allah created as human beings. Both men and women have the same rights. The only thing in which a person can be superior to others is the degree of fear of God. In this regard, some verses of the Qur'an state the following:
“Oh people! We created you from (a couple): husband and wife. And they created from you (family) clans and (different) nations, so that you could know each other. After all, the most honorable before Allah is the one who becomes the most righteous of all of you. Verily, Allah is All-Knowing and knows everything about everything!”
“The Lord heard them (the calls) and answered: “I will never let any human deed go to waste, be it a man or a maiden.”
“Whoever does good and believes (in Allah), be it a man or a virgin, We will grant him a life of grace and reward them according to their best deeds.”
Along with the fact that from the point of view of fear of God and piety, men and women have the same position, they have their own physiological and psychological characteristics. No one has the right to consider himself superior to others, for the Koran commands the following:
“And do not desire the benefits that Allah has (so generously) bestowed on some of you over others. A man gets everything he deserves, and a woman gets what she deserves. You will ask Allah for bounty for yourself. Allah, verily, knows all things!”
Consequently, men and women should see each other not as rivals, but as mutually complementary friends and helpers. On the one hand, the Koran says that “they are coverings for you, and you are coverings for them,” and on the other hand, it emphasizes that this is proof of the existence of the Almighty Creator, the Creator of all things.
وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ
وَرَحْمَةً أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً
إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
“And from His signs is that He created for you from among yourselves a husband for you, so that you could live together (and raise offspring). He has cultivated mercy and love between you. This is truly a sign for those who meditate."
In addition, the Qur'an mentions women as mothers, and after piety, our attention is focused on treating parents well. Especially when they reach old age. It is even said that it is forbidden to sigh displeasedly in front of them.
The Quranic postulates, statements and decisions of the Prophet Muhammad (sallallahu alayhi wa sallam) are consistent with each other in everything. Praising the virtues of women and calling for good treatment of them, the Prophet (sallallahu alayhi wa sallam) said:
“Heaven is under the feet of mothers!”
Thanks to this attitude, women found in him a real patron and protector, who is very kind to them, who reconciles their spouses, protects the rights of the weak, and encourages men to treat their wives well. The Messenger of Allah (sallallahu alayhi wa sallam) in his personal life was an example worthy of imitation.
He spoke of women, who were often offended and even beaten, as the most beautiful creatures. At the same time, he put them on a par with orphans and offered the following prayer for them:
Every person who accepted Islam and was adorned with exalted morals treated women and, in particular, their wives well. Prophet Muhammad (sallallahu alayhi wa sallam) taught men this way:
“The most excellent of Muslims in terms of sincerity is the one who has excellent morals. The best of you is the man who treats his wives best!”
In another hadith, the Prophet (sallallahu alayhi wa sallam) expressed this same criterion in the following form:
“The best of you is the one who treats his wives best. And I personally treat my wives best!”
He always gave serious warnings to men who beat their wives. And when he became aware of such cases, he always expressed his displeasure. One day, a whole delegation of women who had been beaten by their husbands came to see him. After listening to the women's complaints, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Men who abuse their wives cannot be the best of you!”
While reading a sermon in a mosque, the Prophet (sallallahu alayhi wa sallam), addressing the men, exclaimed:
“Some of you beat your wives like slaves. But it’s quite likely that you’ll sleep in the same bed with them at night!”
Another time, the Prophet Muhammad (sallallahu alayhi wa sallam) gave the following instruction to the faithful:
“Let no believer be angry with his wife. Even if you don’t like some character trait, you may well like another trait.”
It is likely that every man or woman can be successful at some things and not at others. Some may make serious mistakes and miscalculations. After all, all this simply cannot be avoided. Each person must be assessed according to his abilities and skills, the problem must be solved peacefully, without hurting pride and feelings of personal dignity. This is the method of the Prophet (sallallahu alayhi wa sallam). Referring to those men who still cannot get rid of the habits of jahiliyya, when dark ignorance reigned all around, the Prophet Muhammad (sallallahu alayhi wa sallam) said the following:
“I advise you to treat your spouses well. For woman was created from a rib. The most crooked part of the rib is its upper part. If you try to straighten a rib, you will break it. If you leave it as it is, it will remain bent again. In that case, follow my advice!”
Another hadith gives this version of this saying:
“Women are like ribs. If you try to straighten them, you will break them. If you want to use women, take them for who they are."
With these statements, the Prophet Muhammad (sallallahu alayhi wa sallam) did not intend to tell us the anatomical features of women. Through comparison, he gave us a lesson on how to coexist with women.
Some scientists interpreted the expression “The most crooked part of a rib is its upper part” as follows: “The most problematic organ of a woman is her tongue.” They made a similar conclusion based on the hadith, which says that women will go to hell precisely because of their tongue. The content of this hadith is:
“You (women) curse a lot and quickly forget the positive aspects of your husbands.”
As you know, curses and offensive statements addressed to husbands are uttered with the tongue. It often happens that some women, without taking into account the financial capabilities of the family, begin to desire the things that they saw from their neighbors. When they cannot acquire these things, women begin to utter curses, tell strangers about family secrets, gossip and badmouth their husbands. And all these negative actions are committed through the tongue.
On the other hand, the Prophet (sallallahu alayhi wa sallam) emphasized that women imbued with the morals of the bright teachings of Islam are of great value to men. Therefore he said the following:
“This world is full of temporary values. And the only thing of value in this world is a righteous woman!”
In another hadith, the Prophet Muhammad (sallallahu alayhi wa sallam) spoke about women in this way:
“Three things make a man happy: a God-fearing wife, a good home and a good vehicle. Three things make a man unhappy: a bad wife, a bad house and a bad vehicle.”
Amr bin Ahwas (radiyallahu anhu) reported that during the farewell khutbah (sermon) the Prophet Muhammad (sallallahu alayhi wa sallam) said:
“Companions! I advise you to treat your wives well. Follow my advice, for they (women) are given under your rule and protection. Until they commit an obvious abomination or immoral act, you have no right to subject them to torture. If they commit an immoral act, do not lie next to them. (If this does not help), beat them lightly on a soft spot. And if they understand everything and become submissive to your will, do not cause them any more inconvenience. Know! Just as you have rights over your women, they have rights over you! Your rights are that women have a responsibility to uphold your honor and never allow unwanted people into your home. As for women’s rights, you are obliged to clothe and feed them, to create good conditions for them to live a normal life.”
In these tips, the Prophet Muhammad (sallallahu alayhi wa sallam), along with advice to treat the weaker sex well, draws our attention to the fact that sometimes there is a need to lightly beat women who do not listen to their husbands and commit immoral acts that can cause the breakdown of the family. This is done with only one purpose - to make them come to their senses and set them on the right path. A similar command is contained in the Koran. However, do not lose sight of the fact that this is a last resort. In addition, it is known that the Prophet (sallallahu alayhi wa sallam) did not beat any of his spouses or any of his servants until the end of his life.
In the life of the Prophet Muhammad (sallallahu alayhi wa sallam) there were cases when sometimes, as a result of ugly actions that overflowed his patience, he made serious remarks to his spouses.
Jabir (may Allah be pleased with him) tells the following story:
“Once I participated in a holiday prayer led by the Prophet (sallallahu alayhi wa sallam). Even before reading the call to prayer, he began to read the prayer. After which, leaning on Bilal, he stood up and read a sermon in which he called on Muslims to fear Allah and worship only Him. Then he reminded of imminent death, of Judgment Day, of Heaven and Hell. Then he moved to the part where the women were sitting. He also reminded them of the frailty of this world and then said to them:
– For the sake of Allah’s mercy, give alms often, for many of you (after death) will go to Hell!
One of the women, belonging to the nobility, stood up with a blackened face and asked:
- O Messenger of Allah! Why will many of us go to Hell?
The Prophet (sallallahu alayhi wa sallam) gave her the following answer:
– You (women) often complain and forget about the good traits of your husbands!
Hearing this, the women present began to take off their jewelry and began making donations.”
I would like to note the effect that the polite attitude of the Prophet (sallallahu alayhi wa sallam) towards women had on his companions. Abdullah ibn Umar (radiyallahu anhu) once said:
“At the time when the Prophet (sallallahu alayhi wa sallam) was alive, we, out of fear that Divine revelation would be given regarding us, were afraid to demand from our women everything we wanted. And when the Prophet Muhammad (sallallahu alayhi wa sallam) died, we began to speak as we wanted.”
The Prophet (sallallahu alayhi wa sallam), whose mission was to call people to the true religion, tried to teach all people religious principles, without making any distinctions, neither between men and women, nor between rich and poor. In addition to the sermons that he read in front of large crowds of people, he sometimes lectured separately to women. The above story, during which the Prophet Muhammad (sallallahu alayhi wa sallam) encouraged women to donate as much as possible, took place during one of these individual lectures. We see how some women, considering that usually only men can hear his sermons, turned to the Messenger of Allah (sallallahu alayhi wa sallam) with a request that he devote some time to them (women) too. According to Abu Said al-Khudri (radiyallahu anhu), a certain woman came to the Prophet Muhammad (sallallahu alayhi wa sallam) with an unusual request:
- O Messenger of Allah! Only men can benefit from your instructions. It would be good if you set aside time for us women too and teach us what Allah has taught you!
The Prophet (sallallahu alayhi wa sallam) answered her:
– Okay, gather here on…..day!
On the appointed day, all the women gathered, and the Prophet (sallallahu alayhi wa sallam) began to teach them everything he knew.
On the one hand, female companions expanded their knowledge in the field of religion at the lectures and sermons of the Prophet Muhammad (sallallahu alayhi wa sallam), and on the other hand, they had an excellent opportunity to contact him directly to solve emerging problems. The Messenger of Allah (sallallahu alayhi wa sallam) never rejected requests for help and always devoted the necessary amount of time, trying to help unravel pressing issues.
Some women, without hesitation, asked the Prophet Muhammad (sallallahu alayhi wa sallam) questions concerning the most sensitive aspects. For example, Anas bin Malik's mother Umm Sulaym asked him whether women need to perform full body ablution if they have a wet dream in their sleep. Another woman, Asma binti Shakel, asked the Prophet (sallallahu alayhi wa sallam) about the rules for washing the body after the end of menstruation. Aisha (radiyallahu anha) was greatly amazed at the courage of the women who asked such questions, and immediately exclaimed:
“Ansar women are wonderful women! The feeling of shame does not in the least prevent them from studying the religious tenets of Islam.”
Once Umm Umara asked the Prophet (sallallahu alayhi wa sallam):
- O Messenger of Allah! I see that everything was created for the sake of men, but nothing is said about women.
After this, the following revelation from Allah was given:
“Truly, for Muslims and Muslim women, believing women and men, (with all their souls) surrendered to Allah, for pious virgins and husbands, for those patiently steadfast in their faith, giving alms (from the gifts of the Lord), for women and men who observe fasting , protect their chastity and remember Allah at every moment; for them Allah has prepared forgiveness and the highest reward.”
Starting with the noble spouses of the Prophet (sallallahu alayhi wa sallam), many women subsequently showed remarkable abilities in memorizing and transmitting his hadiths. For example, Aisha (radiyallahu anha) is one of the seven companions of the Prophet Muhammad (sallallahu alayhi wa sallam), who transmitted most of the hadiths. In addition, she was considered an expert in fiqh, poetry, the science of genealogy and medicine.
Although in pre-Islamic times there were very few educated Arabs, there were some women who could read and write. For example, Shifa binti Abdillah, at the request of the Prophet Muhammad (sallallahu alayhi wa sallam), taught his wife Hafs (radiyallahu anha) reading and writing.
During the life of the Prophet (sallallahu alayhi wa sallam), mosques played a huge role in the education of women. As the chronicles describe, the Prophet Muhammad (sallallahu alayhi wa sallam) ordered a separate door to be made for women in Masjidun Nabavi. And he ordered the men not to prevent women from visiting the mosque. At the same time, he emphasized that women can walk at any time of the day. The following hadiths are known about this:
“If your spouses wish to go to mosques, do not prevent them!”
“Do not prevent wives from visiting mosques at night!”
“Do not forbid women who worship Allah from going to mosques!”
I would like to note that while in those days women were allowed to visit the mosque, they were warned not to become the cause of unseemly acts and not to attract the attention of strangers. Therefore, the Prophet (sallallahu alayhi wa sallam) forbade women from using incense before visiting the mosque. Once after the death of the Prophet Muhammad (sallallahu alayhi wa sallam), Aisha (radiyallahu anha) noticed some ugly actions of women going to the mosque. She immediately exclaimed:
“If the Prophet (sallallahu alayhi wa sallam) were alive today and saw the actions of these women, he would undoubtedly forbid them from visiting mosques, as it was forbidden to Jewish women.”
Thus, the meaning of the hadith of the Prophet (sallallahu alayhi wa sallam) becomes clear: “The best prayer of women is the prayer that they performed at home!” The meaning of this hadith is to protect women from unseemly deeds and unwanted actions.
In addition, the Prophet Muhammad (sallallahu alayhi wa sallam), taking into account the psychological and biological differences between men and women, advised women to do more household chores. For example, some hadiths say the following about this:
“I advise you to stay at home more, for your jihad is carried out at home.”
“A woman is a shepherd in her husband’s house and is responsible for her flocks.”
We see how the Prophet (sallallahu alayhi wa sallam), distributing household affairs among relatives and friends, entrusted his daughter Fatima with the affairs inside the house, and his son-in-law Ali with the affairs outside the house.
Although in those days women were mainly occupied with household chores, they sometimes also did field work.
Kayla binti Ummu Anmar tells:
“During the small Hajj (Umra), I turned to the Prophet Muhammad (sallallahu alayhi wa sallam) with the following words:
- O Messenger of Allah! I am engaged in trade. When I want to buy something, I ask for the price of the item to be reduced to much less than I expected. Then I raise the price to normal and pay. When I'm going to sell, I ask for a lot more, but then I lower it to the normal price.
In response, the Prophet (sallallahu alayhi wa sallam) said to me:
“Oh, Kayla, don’t do that again!” When you want to buy something, give the normal price for the product. Then you can take it or you may not be able to buy it. But if you want to sell something, ask for a normal price for your product. Then you can sell, or you may not.”
During the time of the Prophet Muhammad (sallallahu alayhi wa sallam), there was a well-known woman named Khawla al-Attara, who sold itr (fine incense) in Medina.
The next example is Abu Bakr's daughter Asma (radiyallahu anha), who, along with household chores, looked after her husband's horse and transported the harvest collected from their gardens.
There is also a woman named Samra binti Nuhaik, who served as a guard and walked around the market with a whip in her hand, calling people to order and keeping them from unseemly acts. Shifa binti Abdillah Umar (radiyallahu anhu) set the same task during his reign. As mentioned above, this brave woman who knew how to read and write was one of the few educated people of her time.
As for military campaigns during the time of the Prophet (sallallahu alayhi wa sallam), the main striking force was men, that is, military affairs was not the responsibility of women, although some of them took part in battles. Somehow Aisha (radiyallahu anha) expressed a desire to fight with enemies on the battlefield, but the Prophet (sallallahu alayhi wa sallam) refused her, saying:
“Your jihad is performing the hajj!”
Along with this, it is known that during the life of the Prophet Muhammad (sallallahu alayhi wa sallam), many women, if necessary, took direct part in battles. As Anas bin Malik (radiyallahu anhu) said, when Umm Sulaym asked permission from the Prophet (sallallahu alayhi wa sallam) to take part in the battle, he explained to her that jihad is not obligatory for women. Then she explained to him that she could bandage the wounds of the wounded, treat eye diseases and carry water to warriors. Then the Prophet Muhammad (sallallahu alayhi wa sallam) exclaimed:
“How good it will be if you go to jihad!”
After receiving this permission, many female companions bandaged the wounds of the wounded, sewed up their clothes, carried water to the soldiers, prepared food, and fought alongside the men at critical moments of the battle. For example, Ummu Umara took part in the battle of Uhud as a rifleman. When the Muslims returned to Medina after the battle, the Prophet Muhammad (sallallahu alayhi wa sallam) told everyone the following:
“Wherever I looked during the battle, I saw Ummu Umara fighting.”
All these stories are clear evidence of how women, who had no rights in pre-Islamic times, now became full members of society and served Islam on an equal basis with men. Sometimes there were cases when women, in order to protect their rights, of course, observing all the rules of decency, fearlessly began to argue with the rulers. Particularly noteworthy is the story that occurred after the death of the Prophet Muhammad (sallallahu alayhi wa sallam). Masruk says:
“Umar bin Khattab (radiyallahu anhu) climbed onto the minbar of the Prophet (sallallahu alayhi wa sallam) and said the following:
– I have never heard of a mahr exceeding 400 dirhams.
At this time, one Quraysh woman stood up and objected to Umar:
- O ruler of the faithful! Do you want to prohibit people from giving mahr in amounts exceeding 400 dirhams?
Umar (may Allah be pleased with him) answered firmly:
- Yes, I forbid you to do this!
Then the woman exclaimed: “Have you not heard this verse of the Koran:
“If you wanted to replace one wife with another, and if the mahr you allocated to the first one is very large, then do not withhold anything from it. Will you take away anything unfairly and committing an obvious sin?
In response, Umar (radiyallahu anhu) said:
- O Allah! Forgive my sins. It turns out that all people are much smarter, more savvy,” then he again climbed onto the minbar and said:
- Oh, people! I have forbidden you to give mahr worth more than 400 dirhams. You can give as much mahr as you wish.”
Although the provisions of many hadiths allow women to go to markets if necessary, to prevent squabbles and unrest, special rules were developed regarding, in particular, women’s clothing. For example, the Prophet (sallallahu alayhi wa sallam) said the following about women’s clothing:
“A woman who dresses up and waddles among strangers is like the darkness of the Day of Judgment. There is no bright moment for her.”
That is, the Prophet Muhammad (sallallahu alayhi wa sallam) categorically forbade women to go out dressed up so as not to attract attention to themselves.
Description of the Prophet Muhammad (sallallahu ‘alayhi wa sallam) in the Holy Quran and Sunnah
Its description in the Holy Quran:
Here are some of the verses of the Holy Quran, indicating the high qualities and traits that characterize our Prophet Muhammad (sallallahu ‘alayhi wa sallam), the Messenger of the mercy of the Almighty Creator to the worlds:
1. “We sent you only as a mercy to the worlds!” (Anbiya 21/107)
Allah Almighty adorned His Prophet (sallallahu alayhi wa sallam) with the splendor of mercy. His essence is mercy for all creatures. A mercy for believers, because happiness in this world and in the next world will be achieved by those who believed in him and followed his path. Mercy for the unbelievers (kafirs), because with his arrival the unbelievers were protected from the divine punishment that befell in this world those sinful peoples who lived before them; their punishment was delayed until the Day of Judgment.
2. “O Prophet, verily, We have sent as a witness, a bringer of good news and a warner. And those who call to Allah with His permission, an illuminating torch.”(al-Ahzab 33, 45/46).
3. “Surely a Messenger has come to you from among you; It is hard for him that you suffer. He cares for you, he is compassionate and merciful to the believers."(at-Tawbah 9, 128).
In these verses, Allah Almighty showed favor to our Prophet (sallallahu ‘alayhi wa sallam), endowing him with the epithets “Compassionate” (Ar-Rauf) and “Merciful” (Ar-Rahim) that are unique to Him.
The compassion and care of the Prophet (sallallahu ‘alayhi wa sallam) are the sufferings and hardships that he endured, guiding people on the true path, so that they would be happy in this world and in the next.
4. "He is the One who sent a Messenger from among them to the illiterate people. He reads His verses to them, purifies them and teaches them the Book and wisdom, although previously they were in obvious error."(al-Jumah, 62/2).
According to this verse, the mission of our Prophet is represented by four main responsibilities:
b) Lead people to good through spiritual cleansing.
c) Teach the Divine Book.
d) Show Divine Wisdom.
5. "Ya-Sin. I swear by the wise Koran! Truly, you are one of the messengers. On the straight path" (Ya-Sin.36/1-4).
6. “Indeed, Allah showed mercy to the believers when He sent to them a Messenger from among themselves...” (Ali-Imran.3/164)
Allah Almighty, knowing that His servants would not be able to properly follow His commands, sent His favorite messenger to them, whom He endowed with compassion and mercy, obedience and submission to which He considered equivalent to obedience and submission to Himself and commanded:
7. "Whoever obeys the Messenger obeys Allah..." (an-Nisa, 4/80)
Allah Almighty has defined obedience and following the Prophet (sallallahu ‘alayhi wa sallam) as a condition for loving Himself:
8. “Say: “If you love Allah, then follow me, and then Allah will love you and forgive you your sins. Allah is Forgiving, Merciful.”(Ali Imran 3/31)
Undoubtedly, to be obedient to him means to earn the love of Allah, because Allah has endowed him with the highest morality,
9. "And truly, your character is excellent" (al-Kalam, 68/4)
because Allah Almighty expanded his heart with Iman and Islam, opened it with the light of the message, filled it with knowledge and wisdom:
10. “Have We not opened your chest for you? And taken away from you your burden that weighed down your back? And have we not magnified your glory for you?”(al-Inshirah, 94/1-4)
Scholars comment on the word “burden” in this verse as the hardships of the times of jahiliyya or as the burden of the prophetic mission before the proclamation of the Quran.
And the verse “And they did not exalt your glory for you?” implies the elevation of his name by giving him a prophetic mission and mentioning his name along with the name of Allah in the word shahada (testimony of faith).
Allah Almighty adorned him with the most beautiful features and virtues, making him a role model for other people:
11. “Surely in the Messenger of Allah there is a wonderful example for you, for those who trust in Allah and the Last Day and remember Allah often.”(al-Ahzab, 33/21)
12. “Do not equate addressing the Messenger among you with the way you address each other.” (That is, do not say “O Muhammad!”, say “O Messenger of Allah!” “O Prophet of Allah”) (an-Nur, 24/63)
Allah Almighty, addressing all the prophets, called them by name, but addressed the Prophet Muhammad (sallallahu alayhi wa sallam): “O Messenger!”, “O Prophet!”, which indicates special divine honors to him.
One of the special honors of the Prophet (sallallahu ‘alayhi wa sallam) are two divine promises regarding his ummah:
13. "Allah will not punish them while you are among them, and Allah will not punish them while they are asking for forgiveness."(al-Anfal, 8/33)
On this occasion, the Prophet (sallallahu ‘alayhi wa sallam) said the following:
"Allah Almighty gave me two assurances regarding my ummah. The first is that the punishment of Allah Almighty will not affect my ummah while I am among them, and the second is that the punishment of Allah Almighty will not affect them while they ask for forgiveness. After my departure and until the Judgment I leave you Istighfar for the day."(a prayer to Allah for forgiveness) (Tirmidhi, Tafsirul-Quran, 3082).
This is the meaning of the verse: “We sent you only as mercy to the worlds.”
Our Prophet (sallallahu alayhi wa sallam) said:
“I am the cause of security and the source of hope for my companions. After my departure, my companions will face the dangers that were promised to them.”(Muslim, Fadailus-Sahaba, 207)
Our Prophet is a source of hope and security for his companions, because he protected them from unrest, strife, discord and error. And his Sunnah will continue to serve his ummah, providing it with security and giving it hope.
14. “By the mercy of Allah, you were gentle towards them. But if you had been rude and hard-hearted, they would certainly have scattered from your environment.”(Ali Imran, 3/159)
Based on materials from the book by Mustafa Erish
In collections of hadiths and books about the biography of the Honorable Prophet (sallallahu alayhi wa sallam), it is said about the beauty of his appearance and spiritual appearance:
Our Honorable Prophet (sallallahu alayhi wa sallam) was slightly above average height. When he was among people, his sociability and friendliness seemed to lift him head and shoulders above them. He had a well-proportioned build. His forehead was high and broad, and his eyebrows were crescent-shaped and rarely seen frowning. His black eyes were framed by long black eyelashes. At times, beads of sweat would appear on his blessed face, which smelled like dew on rose petals. His nose was slightly elongated, his face was slightly rounded, and his height was slightly above average. His teeth were straight and white, like pearl beads. So that when he spoke, you could see the shine of his front teeth.
He was broad in the shoulders, the bones of his legs and arms were large and wide, and his hands and fingers were long and fleshy. His stomach was tucked up and did not protrude beyond the chest line, and on his back, between his shoulder blades, there was a pink birthmark the size of a chicken egg - a “prophetic mark.” The body is soft. Skin color is neither white nor dark. It was pinkish in color and seemed to radiate life.
His hair wasn't curly, but it wasn't straight either. His beard was thick. The length of the hair on his head was slightly longer than his earlobes or reached his shoulders. He never let his beard grow long and cut it off if it became longer than the width of his palm.
When he died, he had almost no gray hair. There were not many of them at all - both on his head and in his beard.
His body, regardless of whether he used incense or not, always smelled pleasant. And everyone who touched him or shook hands could feel this aroma. His hearing and vision were extremely acute, and he could see and hear from very long distances. His appearance and facial expression were always pleasant and aroused sympathy in everyone who looked at him. He was the finest of men, the most blessed of them. And anyone who saw him at least once said: “He was as beautiful as the moon on the fourteenth day.”
The grandson of the Honorable Prophet (sallallahu alayhi wa sallam) Hassan (radiyallahu anhu), who after his death was entrusted with the sacred mission of spreading the true religion, thinking about those who did not see the last of the prophets during his lifetime, spoke, addressing Hind b. Abu Khaleh: “Even I, wanting to remain attached to Him with my heart, love to hear when someone talks about His external and spiritual beauty.” (see Tirmidhi, al-Shamail Muhammadiyya, Beirut 1985, p.10) .
It is obvious that knowledge of what his appearance and his life path were like contributes to the emergence of spiritual attachment to him, and his blessed image involuntarily appears in the imagination. And this is precisely what the mutasawwifs cite as proof of the actual existence of a spiritual connection with great spiritual personalities (rabita).
This is exactly what Muhammad Mustafa (sallallahu alayhi wa sallam) was - the most beautiful in his creation and nature, the most perfect in his goodness, he was the cause of the universe itself, mercy for all worlds, the last prophet, leader of humanity, the source of revelations, the embodiment of the Holy Quran, the harbinger of Peace Eternity and, of course, to those with whom every chain begins, the starting point of every path, on the path to truth and spiritual improvement. For this reason, only he is the source of all knowledge of the Koran and its interpretation, only he knows the true meaning of the hadiths, only he is the beginning of Akaid and, of course, only he is the ancestor of Tasawwuf.
He was a prophet who was exalted by Allah Almighty Himself, only He made him a guide for all mankind, only submission and obedience to him He equated with submission and obedience to Himself, only He made love for him equal to love for Himself. His liking was the Koran. He was the last of the prophets, the harbinger of the Day of Judgment. He was the essence of the universe and the seal of prophecy. Despite all the privileges granted, he had no equal in faith, morality, worship, and relationships with people; he was an incomparable and outstanding personality,role modelto each and everyone. After all, this is exactly what Allah Almighty says when he commands:
“The Messenger of Allah is an exemplary example for you, for those who place their hope in Allah, [believe in the coming of] the Day of Judgment and remember Allah many times” (al-Ahzab, 33/21). “And you are truly a man of excellent character” (al-Kalam, 68/4).
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At the head of the caravan
That he was gifted"excellent disposition"and appeared"role model"to each and every one, was the reason that he stood at the head of Islamic spiritual education and at the head of the education of tasawwuf, which is nothing more than adab and asceticism. All his actions, deeds and statements formed the basis of tasawwuf. Therefore, while we admit our inability to express this properly, we will nevertheless try to say our word about his good morals, asceticism and spirituality from the point of view of the commands of the Holy Qur'an, as well as his own sayings.
Our words will not be enough if we talk about its beauty and perfection. After all, he himself, recognizing that his character was made perfect by the upbringing of the Lord, said: “My character was the Koran."And therefore, everything that he came to humanity with, he experienced, first of all, on himself.
The maturity of a person’s character can best be judged, first of all, by members of his family, the closest people who surround him. The proverb says: “A mountain seems small only from afar.” So in life, sometimes it happens that discovering a person, or rather, the greatness of his personality, is possible only when we become more closely acquainted with him and his life. And vice versa, sometimes those whom we sometimes have a high opinion of, upon closer acquaintance, turn out to be not such great people at all. The Messenger of Allah (sallallahu alayhi wa sallam) was different. All who knew him intimately could not fully describe the perfection of his morality.
His wife Khadija (radiyallahu ankha), the pious Aisha and Fatima, his son-in-law the venerable Ali, his adopted son Zeid and servant Anas (radiyallahu anhum) spoke only good things about him and his character. He was"sent to complete beautiful morality"and aroused the admiration of everyone who somehow came into contact with him, because in his good disposition and delicate manner there was not even a shadow of pretense or affectation, it was his very life. His friendliness and attentiveness became the reason for strong affection and selfless love. And isn’t this the essence of all education? He was like a father to the Sahaba and the Ummah. And his wives were like their mothers. All those who followed him became members of this family, brothers. After all, he wanted to raise his ummah just as children are raised in the warmth of the family hearth. This idea of family also exists in tasawwuf. After all, the essence of his prophetic mission “to make people perfect in morality, giving them spiritual education” is the responsibility of tasawwuf, that is, “spiritual mentoring.”
Spiritual life
The spiritual life of tasawwuf reflects the spiritual life of the Honorable Prophet (sallallahu alayhi wa sallam). It is known that even before the call to the prophetic mission, he loved to retire far into the mountains, in the cave of Hira, and spend time there in reflection, away from the bustle of the world. After all, he had to meet the angel Jibril (alaihis-salaam) and receive divine revelations through him, and for this it was necessary to undergo spiritual and moral preparation. This was a period during which he prepared himself in mind and heart for a great mission. Also in tasawwuf, such concepts as “halvet” appeared - solitude and distance from everything worldly for the purpose of spiritual purification and elevation, “chile” or “arbagyin” - forty-day solitude, during which the murid educates himself and his soul, devoting himself to worship, getting rid of what distracts him from the Lord, developing in himself such qualities as patience and humility.
Despite the spiritual perfection he had achieved, the forgiveness of all past and future sins he had received, and the Prophet declaring him in the language of the Koran, he did not cease to strive on the path to truth and elevation of the spirit, continuing to be at the pinnacle of humility and obedience, spending nights in worship and days in post.
The fact that, in addition to what was prescribed to him by the Lord, the Messenger of Allah (sallallahu alayhi wa sallam) devoted himself to other types of worship, such as additional prayers and fasts, dhikr and repentance, and called his followers to this, is said in many collections of hadiths . Often in du'a he addressed his Lord like this: “I have believed in You and submitted to You, I have relied on You, I seek Your protection and help, I resort to Your mercy.”, showing meekness and sincerity in their worship, and reverent awe and inspiration in their desire for the Lord.
The retreats that began before the prophetic mission took place in the cave of Hira were continued after and covered the last days of the holy month of Ramadan, taking place in worship and spiritual exaltation in the company of Jibril (alaihis-salaam) and the atmosphere of the Holy Quran.
This time did not pass in vain, because even before it became known that Allah Almighty had chosen Muhammad (sallallahu alayhi wa sallam) for a prophetic mission, he was filled with the greatest love for his Lord, which is why he constantly sought Him, strove for Him, and even people said: “Muhammad fell in love with his Lord.” After the revelation of the Holy Quran, this feeling became even stronger in him: “If I could choose a friend besides Allah, I would take Abu Bakr as a friend”, “I am a friend of Allah, and I do not say this for the sake of boasting”, “A man with the one he loves”, and throughout his entire life he remained devoted only to his Lord and worthily maintained this loyalty. And, even when he was asked to choose between earthly life and eternal life, he without hesitation chose the one where the favor of his Lord resides, saying: “Allahumma rafiq al-a’la (Only You, O Allah, are my Highest Friend)”, ascending to Him with my soul.
His spiritual perfection was unsurpassed to such an extent that his love for Allah always kept him within the limits of what was permitted by Him, making him, at the same time, the most God-fearing of people. He is known to have said: "I am the most God-fearing of you all". But the most amazing thing was that this love and fear were combined in one heart, and one never prevailed over the other. The feeling, which in tasawwuf is called “haybat,” made the Messenger of Allah (sallallahu alayhi wa sallam) an unsurpassed person. Thanks to this feeling, he made an unforgettable impression on those listening to him and looking at him. So, in one of the hadiths he said:“In the heart of everyone who is at enmity with me, even if he is at a distance of a month’s journey, fear will be instilled, and this power remains with me everywhere and everywhere.”.
According to Ali (radiyallahu anhu), those who met him had sympathy for him and, the closer this acquaintance became, the more they began to love him. He made such a strong impression on those around him that many trembled from the feelings that enveloped them, and he, calming them down, said:“Do not be afraid, I am only the son of a simple woman from Quraish, who, like everyone else, ate dried meat.”
Those who looked at him could not get enough of it, the nurturing emanating from his face, the spirituality that was imprinted on him, forced many to come to terms with the truth, accept the truth and with the words:"A man with such a face cannot be a liar"accept Islam. Those who listened to him could not get enough of his speeches, leading to another world and elevating everyone who listens. So, one day one of the ashabs named Abu Hureyra (radiyallahu anhu) confessed to him:“O Messenger of Allah! - he said. - When we listen to your sermons, we forget about everything worldly and rise spiritually. Everything worldly ceases to exist for us. However, when we leave you and return to our families and our affairs, everything changes.”To which the Messenger of Allah (sallallahu alayhi wa sallam) replied: “O Abu Hurayra, if you maintained this rapture and delight constantly, you would see how the angels talk to you” (Bukhari, Nafaka).
Under the influence of his spirituality, the Sahabah listening to him froze,“It was as if birds were sitting on their heads and they were afraid to scare them away.”
In conclusion, I would like to give an example from the life of the Messenger of Allah (sallallahu alayhi wa sallam), showing what awe and sweetness his worship was filled with, and which will help to understand where such concepts as wajd (spiritual intoxication) and jazbah (divine attraction) came into tasawwuf ): It is reported that one day the Messenger of Allah (sallallahu alayhi wa sallam), having retired, his soul rushed to the Lord and was in contemplation of other worlds, when Aisha (radiyallahu anha) came to him. "Who are you?" - he asked her . "Aisha" she answered . “Who is Aisha?” - he asked as if he didn’t know her at all. “Daughter of Syddyk” - “Who is Syddyk?” - “Muhammad’s father-in-law” - “Who is Muhammad?”
The Messenger of Allah (sallallahu alayhi wa sallam) wanted his Sahabah to live in an atmosphere of spirituality. That spiritual uplift, the rapture of faith, love and inspiration that they experienced while being next to him, they were able to convey to those who did not have the happiness of seeing the Honorable Prophet (sallallahu alayhi wa sallam) during his lifetime, and this spiritual knowledge has reached our times . Although it is impossible to convey the state of the heart and soul in words and writing, they conveyed it by touching their hearts and souls. After all, this is what is said in the hadith:“A believer is like a mirror to another believer.”, which indicates that in the best way all the spiritual experiences and feelings of a believer can be expressed only in a society of his own kind, where he can see people like himself and improve spiritually.
Allah Almighty, announcing that the spiritual and moral qualities of His Messenger (sallallahu alayhi wa sallam) will continue to manifest themselves in subsequent generations, commanded:
“So know that the Messenger of Allah is among you” (al-Hujurat, 49/7); “But Allah will not punish them when you are with them” (al-Anfal, 8/33) .
This verse explains that the Messenger of Allah (sallallahu alayhi wa sallam) is constantly among us spiritually and metaphysically even after the era of Asr-Saadat.
The spirituality of the Honorable Prophet (sallallahu alayhi wa sallam) and his Sahabah, reflected in the verses and hadiths, formed the basis of tasawwuf. This spiritual life, finding manifestation in other hearts and souls, was transmitted from heart to heart through common experiences and states. This is a life that cannot be comprehended by the mind, comprehended, studied or seen; it is an invisible, inner life, comprehended by the senses and soul. And, since it is transmitted and acquired with life and experience, it is often called"inherited knowledge" .
The life of the Messenger of Allah (sallallahu alayhi wa sallam) was distinguished by simplicity, so his way of life became an example for humanity, suitable for every person at all times. In his worship, he was far from individualism and disunity with the ummah, in earthly affairs he was unpretentious and even ascetic, and in relationships with people he preferred respect and fear of God.
And even when the state he created went beyond the borders of the Arabian Peninsula, and the wealth of the conquered states flowed into the treasury in an endless stream, he remained just as detached from the worldly. Sometimes for several days and even weeks there was nothing edible in his house except water and dried dates. It is no secret that not all of his family members could tolerate such a situation, and soon some of his wives complained to him about such a poor life, demanding from him their share of worldly things. On this occasion, the following verse was revealed, which strongly recommended that each of the wives of the Honorable Prophet (sallallahu alayhi wa sallam) opt for what Allah and His Messenger give them:
“O Prophet, tell your wives: “If you want this life and its benefits, then come: I will reward you and send you away with good things. And if you desire [the favor of] Allah, His Messenger and the Hereafter, then indeed Allah has prepared for those of you who do good a great reward” (al-Ahzab, 33/28-29) .
From the point of view of the Messenger of Allah (sallallahu alayhi wa sallam), zuhd (asceticism) did not mean the prohibition of worldly goods, which Allah Almighty made permissible, just as it did not mean the senseless waste of property, it consisted in the absence of attachment to the blessings of earthly life. He lived with faith and hope in what is with Allah rather than in what is in his own hands. If trouble or loss befell him, the reward he expected to receive for this trial was more valuable to him than what he lost.
The house in which he lived and his life were distinguished by modesty and simplicity. He did not like luxury and excess, flashiness and diversity. When his daughter Fatima (radiyallahu anhu) hung bright curtains with patterns in her house, the Messenger of Allah (sallallahu alayhi wa sallam) did not enter and left, explaining it this way:“It is not fitting for us to be in a decorated house”. In the same way, he reacted to the fact that Aisha (radiyallahu anha) decorated their house with curtains with images, ordering her to take them down.
His bed was usually a blanket or mat, and instead of a pillow he used a piece of leather stuffed with dry leaves. According to legend from Ibn Mas'ud, when one day they visited the Messenger of Allah (sallallahu alayhi wa sallam), they saw him reclining on a mat, traces of which were imprinted on his blessed body. To their offer to arrange a more comfortable bed for him, he replied:“What do I have to do with this life? After all, in this earthly life I am like a wanderer who, having stopped to rest under the shade of a tree, gets up and continues on his way.”
Great personalities raised by him, who achieved true contentment and asceticism, righteous people who learned a lesson from his life, even becoming conquerors of states and their rulers, could never afford more than a dirham a day. Because they knew that one who managed to tame his desires and passions by limiting himself to one dirham could always easily find time and desire for great deeds and service to others. After all, there is no end to human needs and desires. And if he himself cannot limit them, no one can do it for him. That is why the Messenger of Allah (sallallahu alayhi wa sallam) said that what is enough for a person to maintain his existence in this mortal life:“A place to sleep for the night, clothes that will protect him from the cold and heat, and a few pieces of food that will give him strength to stand on his feet.”
Perhaps, from this hadith follows the idea of tasawwuf about the most necessary things, like “one piece of food and one khyrka.” However, one must understand that the criteria given in these hadiths for a person to apply in spiritual life are designed for those who live in a society familiar with the true values of Islam. In addition, the Messenger of Allah (sallallahu alayhi wa sallam) names the essentials for existence not from the point of view of acquisition, but from the point of view of owning them.
Messenger of Allah (sallallahu alayhi wa sallam) was endowed with such spiritual strength and excellent qualities, such asceticism, which no one else had possessed before him, so he became an unsurpassed example for everyone to follow. These qualities remained unchanged in the first years of his prophetic mission, when he, together with the first Muslims, had to endure difficulties and persecution, and when, having moved to Medina, he created a state and began to call for faith and salvation to all who were under his leadership; these perfect qualities helped him remain in power and be an unrivaled and successful leader.
“Verily, Allah and His Angels magnify the degree of the Prophet. O you who believe! Pray to magnify his degree and sincerely wish him prosperity and peace.” (Al-Ahzab, 33/56)
One day the Prophet (sallallahu alayhi wa sallam) came to the Majlis joyfully, with a smile on his face, and said:
“When Jabrail (alaihis salaam) came to me, he said:
- O Muhammad! Are you satisfied that everyone from your community who reads Salavat to you will receive ten Salavat, and the one who conveys one Salavat will receive ten Salavat?” (Nasai and Ibn Hibban)
The Seal of the Prophets (sallallahu alayhi wa sallam) said:
“Whoever reads one Salavat for me, the Angels will ask for forgiveness ten times. Knowing this, whoever wants will increase (salavat), and whoever wants will decrease.” (Ibn Majah from Amir bin Rabia)
Also, the Prophet Muhammad (sallallahu alayhi wa sallam) said:
“Whoever writes Salavat in his book when mentioning my name, the Angels will ask for forgiveness for him as long as my name remains there.”
It was narrated from Jabir (radiyallahu anhu) that the Prophet Muhammad (sallallahu alayhi wa sallam) said:
“If Muslims, having gathered, disperse without reciting Salavat to the Prophet (sallallahu alayhi wa sallam), then a smell worse than the stench of carrion will emanate from them.” (Imam Suyuti)
Abu Mussa At-Tirmidhi reports from some scholars:
“If someone at the Majlis reads Salavat to our Prophet once, then this Majlis will be enough for him.”
Abdurrahman bin Awf (radiyallahu anhu) said that one day the Pride of the Universe (sallallahu alayhi wa sallam) went into his room, turned towards the qibla and bowed to the ground (sajdah). He remained in it for so long that Abdurrahman thought: “Perhaps Allah took his soul.” He approached the Prophet and sat down next to him. Soon the Messenger of Allah (sallallahu alayhi wa sallam) raised his head and asked:
- Who are you?
- Abdurrahman.
He asked again:
- What's happened?
Abdurrahman replied:
- O Messenger of Allah! You prostrated for so long that I got scared and thought that Allah had taken your soul.
The Prophet (sallallahu alayhi wa sallam) said:
– Angel Gabriel (alaihis salaam) appeared to me and told me the good news that Allah Almighty ordered him to convey to me:
“Whoever gives you Salavat and Salam will have My mercy.”
And for this, in gratitude to Allah, I bowed to the ground. (Ahmad bin Hanbal, Musnad)
Abul Mawahib (Rahmatullahi alayhi) said:
“Once in a dream I saw the Prophet Muhammad (sallallahu alayhi wa sallam). He told me:
“You will intercede for one hundred thousand people.”
I was surprised and asked:
- Why did I receive this right, O Messenger of Allah?
He replied:
“Because you gave me rewards for reading Salavat for me.”
Ali bin Abu Talib (radiyallahu anhu) reported that the Prophet Muhammad (sallallahu alayhi wa sallam) said:
“If my name is mentioned next to a person, and he does not say Salavat, then he is the most stingy of the stingy.”
Abu Hurayrah (radiyallahu anhu) reported that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Let the one near whom my name is mentioned rub his nose on the ground, but he should not say Salavat for me. Let the one who did not ask for forgiveness during Ramadan rub himself on the ground, and Ramadan is over. And let the one whose parents grew old rub his nose on the ground, but he will not be allowed into Paradise.” (Tirmidhi)
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Muhamed Muhamed
Prophet Muhammad was born in Mecca (Saudi Arabia) around 570 AD. e., in the Hashim clan of the Quraish tribe. Muhamed's father, Abdallah, died before the birth of his Son, and Muhamed's mother, Amina, died when He was only six years old, leaving the Son an orphan. Muhammad was raised first by His grandfather Abd al-Muttalib, a man of exceptional piety, and then by His uncle, the merchant Abu Talib.
At that time, the Arabs were inveterate pagans, among whom, however, a few adherents of Monotheism stood out, such as, for example, Abd al-Muttalib. Most Arabs lived a nomadic life in their ancestral territories. There were few cities. The main ones among them are Mecca, Yathrib and Taif.
From his youth, the Prophet was distinguished by exceptional piety and piety, believing, like His grandfather, in One God. First He tended the flocks, and then He began to participate in the trading affairs of His uncle Abu Talib. He became famous, people loved Him and, as a sign of respect for his piety, honesty, justice and prudence, they bestowed the honorary nickname al-Amin (Trustworthy).
Later, He conducted the trading affairs of a wealthy widow named Khadija, who, some time later, proposed to Muhammad to marry her. Despite the age difference, they lived a happy married life with six children. And although in those days polygamy among Arabs was common. The Prophet did not take other wives while Khadija was alive.
This newfound position freed up much more time for prayer and reflection. As was his custom, Muhammad retired to the mountains surrounding Mecca and secluded himself there for a long time. Sometimes His seclusion lasted several days. He especially fell in love with the cave of Mount Hira (Jabal Nyr - Mountains of Light), majestically rising above Mecca. On one of these visits, which occurred in the year 610, something happened to Muhammad, who was about forty years old at that time, that completely changed His entire life.
In a sudden vision, the angel Gabriel (Gabriel) appeared before Him and, pointing to the words that appeared from outside, ordered Him to pronounce them. Muhammad objected, declaring that he was illiterate and therefore would not be able to read them, but the angel continued to insist, and the meaning of these words was suddenly revealed to the Prophet. He was ordered to learn them and accurately pass them on to the rest of the people. This is how the first revelation of the sayings of the Book, now known as the Koran (from Arabic “reading”), was marked.
This eventful night fell on the 27th of the month of Ramadan, and was called Laylat al-Qadr. From now on, the life of the Prophet no longer belonged to him, but was given to the care of the One who called him to the prophetic mission, and he spent the rest of his days in the service of God, proclaiming His messages everywhere.
When receiving revelations, the Prophet did not always see the angel Gabriel, and when he did, the angel did not always appear in the same guise. Sometimes the angel appeared before Him in human form, eclipsing the horizon, and sometimes the Prophet only managed to catch his gaze on Himself. At times He heard only a voice speaking to Him. Sometimes He received revelations while deeply immersed in prayer, but at other times they appeared completely “at random”, when Muhammad, for example, was busy worrying about the affairs of everyday life, or went for a walk, or simply enthusiastically listened to a meaningful conversation.
At first, the Prophet avoided public sermons, preferring personal conversations with interested people and with those who noticed extraordinary changes in Him. A special path of Muslim prayer was revealed to him, and He immediately began daily pious exercises, which invariably caused a wave of criticism from those who saw him. Having received the highest order to begin a public sermon, Muhammad was ridiculed and cursed by the people, who thoroughly mocked His statements and actions. Meanwhile, many Quraysh became seriously alarmed, realizing that Muhammad's insistence on establishing faith in the One True God could not only undermine the prestige of polytheism, but also lead to the complete decline of idolatry if people suddenly began to convert to the faith of the Prophet. Some relatives of Muhammad turned into His main opponents: humiliating and ridiculing the Prophet himself, they did not forget to do evil against converts. There are many examples of mockery and abuse of those who accepted a new faith. Two large groups of early Muslims, seeking refuge, moved to Abyssinia, where the Christian negus (king), very impressed by their teachings and way of life, agreed to provide them with protection. The Quraysh decided to ban all trade, business, military and personal connections with the Hashim clan. Representatives of this clan were strictly forbidden to appear in Mecca. Very difficult times came, and many Muslims were doomed to severe poverty.
In 619, the Prophet's wife Khadija died. She was His most devoted supporter and helper. In the same year, Muhammad’s uncle, Abu Talib, who defended Him from the most violent attacks from his fellow tribesmen, also died. Stricken with grief, the Prophet left Mecca and went to Taif, where he tried to find refuge, but was rejected there too.
The Prophet's friends betrothed a pious widow named Sauda as his wife, who turned out to be a very worthy woman, and also a Muslim. Aisha, the young daughter of his friend Abu Bakr, knew and loved the Prophet all her life. And although she was too young for marriage, however, according to the customs of that time, she nevertheless entered the Muhamed family as a sister-in-law. It is necessary, however, to dispel the misconception that exists among people who completely do not understand the reasons for Muslim polygamy. In those days, a Muslim who took several women as wives did so out of compassion, graciously providing them with his protection and shelter. Muslim men were encouraged to help the wives of their friends killed in battle, to provide them with separate houses and treat them as if they were their closest relatives (of course, everything could be different in the case of mutual love)