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This treatise was penned by Hazrat Mirza Bashiruddin Mahmud Ahmad (ra) in 1932.
Translated by Sarmad Naveed for The Review of Religions translation team. The Review of Religions takes full responsibility for any errors in translation.
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An Excellent Model
Our guide and leader, the Holy Prophet (sa) was sent as a ‘mercy for all mankind’ and Allah the Almighty declared him to be an excellent model for the entire world. Hence, it is only the example he set for us that is the best, most exalted and worthy for us to emulate. Through his own practical example, he showed us that it is not permitted to suppress pure and good sentiments; instead, they should be further encouraged. As for sentiments that incline one towards sin and evil; they should not just be concealed, but rather eliminated. If we avoid doing certain things which are beneficial for both our faith and worldly affairs from a feigned formality, then we are in the wrong. If, out of ceremoniousness and ostentation, we avoid doing such things which we wish to and which are permitted by Islam, then this is hypocrisy. And if we portray ourselves to be quiet and serious in order to attain respect and rank in the sights of others, then this is shirk [associating partners with God]. There is not a single example from the life of the Holy Prophet (sa) which shows that he acted out of ceremoniousness and ostentation for any one of these three purposes. Rather, his life was extremely simple and pure, which shows that he did not believe his honour to be in the hands of others; instead, he knew God alone to be the Master of [granting] honour or disgrace.
Disingenuousness Amongst the Religious Leaders
Religious leaders are very conscious of the fact that their worship and remembrance [of God] should be greater than others and act pretentiously, especially so that others may perceive them to be extremely righteous. If they are Muslims, they will perform ablution with great care and wash the required areas for extended periods of time, being mindful to limit the excess drops of water. They will prolong their prostrations and bowing, their facial expressions conveying a state of extreme humility and meekness, while they repeatedly recite the prescribed prayers. Yet, despite the fact that the Holy Prophet (sa) was the most righteous and most pious, and none could develop fear of Allah equal to his level, he adopted simplicity in all these matters, and his life was free from all such forms of pretentiousness.
Hastening Prayer Upon Hearing the Cry of a Child
It is narrated by Abu Qatadah (sa) that the Holy Prophet (sa) said:
إِنِّي لَأَقُوْمُ إِلَى الصَّلاَةِ وَأَنَا أُرِيْدُ أَنْ أُطَوِّلَ فِيْهَا فَأَسْمَعُ بُكَاءَ الصَّبِيِّ فَأَتَجَوَّزُ فِي صَلاَتِيْ كَرَاهِيَةَ أَنْ أَشُقَّ عَلَى أُمِّهِ
‘Sometimes I stand for prayer with the intention of prolonging it, but then I hear the crying of a child and so I shorten the prayer for fear of putting the child’s mother through difficulty.’ [1]
Ponder over the simplicity with which the Holy Prophet (sa) said that he shortens the prayer upon hearing the crying of a child. Saying something like this would perhaps be perceived by today’s Sufis [mystics] as dishonourable for them, seeing as they pride themselves in saying that they become so immersed in prayer that they are unaware of anything else, and that even the constant beating of drums nearby would not bother them in the slightest. However, the Holy Prophet (sa) was free from such ceremoniousness; his grandeur had been bestowed by God Almighty, rather than by mere men. Such thoughts can only come to those who believe their honour to be bestowed by other people.
Offering Prayers with Shoes
Hazrat Anas (ra) was once asked:
أَكَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِّيْ فِيْ نَعْلَيْهِ قَالَ نَعَمْ
‘Has the Holy Prophet (sa) ever offered prayers while wearing shoes?’ He replied, ‘Yes, he would do so.’ [2]
This incident shows how he abstained from ceremoniousness. In today’s age, if Muslims who are ignorant of the beliefs and [teachings of] Islam were to see someone offering prayers while wearing shoes, they would cause a commotion, and until someone fulfilled all the conditions [of prayer] according to how they perceive them to be, they would not even be able to look at them. Yet, this was the practice of the Holy Prophet (sa) who is the perfect model for us. He was in fact mindful of the circumstances rather than being bound by ceremoniousness. Cleanliness and purity are the conditions for worshipping Allah the Almighty, and this is proven through the Holy Qur’an and ahadith [sayings of the Holy Prophet (sa)]. Hence, if the shoes are clean and have not been worn in general areas where they could have become dirty, then there is no harm in wearing them while offering prayer when it is necessary. By showing this [example], the Holy Prophet (sa) did a great favour upon his ummah [nation] by saving them from ceremoniousness and ostentation in the future. Those who quarrel over such matters today and are keen on superficial practices should benefit from this excellent model. Any deed which does not have an impact on the greatness of God and righteousness [that is instilled in one’s heart] will equally not impact one’s status if they were to carry it out.
Seeking Permission for an Uninvited Guest
Hazrat Abu Mas’ud al-Ansari (ra) narrates:
كَانَ مِنَ الأَنْصَارِ رَجُلٌ يُقَالُ لَهُ أَبُوْ شُعَيْبٍ وَكَانَ لَهُ غُلاَمٌ لَحَّامٌ فَقَالَ اصْنَعْ لِيْ طَعَامًا أَدْعُوْ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَامِسَ خَمْسَةٍ فَدَعَا رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَامِسَ خَمْسَةٍ فَتَبِعَهُمْ رَجُلٌ فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِنَّكَ دَعَوْتَنَا خَامِسَ خَمْسَةٍ وَهَذَا رَجُلٌ قَدْ تَبِعَنَا فَإِنْ شِئْتَ أَذِنْتَ لَهُ وَإِنْ شِئْتَ تَرَكْتَهُ قَالَ بَلْ أَذِنْتُ لَهُ
‘There was a man from the Ansar [natives to city of Madinah] named Abu Shu’aib. He had a servant who worked as a butcher and ordered him to prepare food for him as he would invite the Messenger of Allah (sa) along with four others. He then sent a message to the Messenger of Allah (sa) that he, along with four others, were invited [to his home]. When the Holy Prophet (sa) set out for his home, another [uninvited] person followed him. Upon reaching his home, the Holy Prophet (sa) said, “You invited five of us, but this person has also accompanied us. It is up to you whether or not he has permission to enter.” He said, “O Messenger of Allah (sa)! He is permitted,” and he entered along with [the sixth person].’ [3]
This narration shows how the Holy Prophet (sa) would put forth any matter without any pretentiousness. Had someone else been in his position, perhaps he would have remained silent. However, the Holy Prophet (sa) was an example for the entire world. Thus, had he not established a practical example in every matter, it would have been very difficult for us. His example showed us that one could find blessings in simplicity and showed that his honour was not based upon ceremoniousness and ostentation, nor did he desire grandeur by appearing to speak little and pretentiously acting courteously. Rather, his honour was bestowed by God.
Simplicity in Household Expenditures
His [daily] life was also very simple; there was no trace of the extravagance and excess which the wealthy adopt in household expenditures. Instead, he lived his life with such simplicity that it would leave worldly kings bewildered upon seeing it. Far from being able to act upon this [simplicity], the kings of Europe would perhaps not even accept that there was such a king who was bestowed with sovereignty of faith as well as worldly governance. Yet he was so economical and simple in his expenditures, while at the same time not being miserly. In fact, of all the generous people the world has seen to this day, he was the most generous.
The Condition of the Wealthy
The condition of those whom Allah the Almighty bestows with wealth and affluence is no secret to the world. Even in the poorest of poor countries, there are groups who are relatively wealthy, to the extent that even in uncivilised nations and primal tribes, there is some sort of wealthy class. The difference between their lives and the lives of others is no secret. Especially in civilised nations, the lives of the wealthy are so lavish that their expenses exceed their means.
The Condition of the Arab Chieftains
The nation in which the Holy Prophet (sa) was born was particularly known for its pride and vanity and considered the employment of slaves and workers to be a source of pride. Despite living in an uninhabited land, the chieftains of Arabia had scores of slaves and were accustomed to increasing the splendour of their homes.
The Condition of Two Kings Neighbouring Arabia
There were two nations near Arabia, which, at the time, encompassed the entire known world in terms of strength and might. On the one hand were the Persians, who, along with the grandeur and glory of their Eastern empire, had established their sovereignty and rule over all of Asia. On the other hand were the Romans, who, along with the might and authority of their Western empire, had extended their power of rule to Africa and Europe. Both these nations had outdone their predecessors in their luxury and extravagance. And such means for ease and comfort had come about that even in today’s time – which has reached the peak in the means for providing ease and comfort – they would be looked upon with astonishment. The grandeur with which Persian kings would sit in the palaces of Iran and the means for merriment which would be gathered in their homes can be fully understood by those who have read the epic poems on Persian kings and those who have studied the details of such material wealth in history. What could have been more [lavish] than gems and pearls being sewn into the carpets of the king’s palaces and replicating the royal gardens inside the palace court using emeralds and pearls, turning the palace grounds into the likeness of royal gardens? Thousands of workers and servants lived with the Persian king, and luxury was always at hand.
Roman emperors were no less than the Persian kings. Even if they were not infatuated by Asian magnificence, they were certainly enamoured by Western adornments and beauties. Those who have studied Roman history know how Roman governments spent their wealth in the days of their prosperity.
The Holy Prophet (sa) was born in Arabia, where enslaving others and ruling over them was considered a source of pride, and which was situated in between the powerful kingdoms of Rome and Persia, where, on the one hand, the Persian luxuries would entice it, and on the other hand Roman beauties and adornments lured its heart. Yet, he became the King of Arabia and was not influenced by even one of these allurements; he remained completely clear from the ancient deceptions of Rome and Persia, and he knocked down the Arab idols to their defeat. Upon seeing this, is there any intelligent person who can doubt that he is the King of the righteous and a complete example of purity? No, absolutely not.
Doing Household Tasks Himself
Aside from this, his own actions show that he could not have been influenced from the examples of the kings around him. It is worth pondering over the fact that Allah the Almighty bestowed upon him such a rank, that he became the cause of everyone’s fear. On the one hand, the Romans saw his increasing strength, while on the other, the Persians cast doubtful glances at his growing acceptance. Both were worried as to what precautions could be taken to stop this oncoming deluge. Hence, people from both regimes would travel back and forth to him and a chain of written correspondence with them began. Ostensibly, it should have been the case that in order to maintain his sway over them, the Holy Prophet (sa) would also have to keep a group of slaves around him and create such an appearance to impress and influence them, yet he never did so. He did not even have a worker for household tasks, let alone a group of slaves. Instead, he would do the [tasks] himself.
With regards to Hazrat A’ishah (ra) , she was once asked:
مَا كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَصْنَعُ فِيْ بَيْتِهِ قَالَتْ كَانَ يَكُوْنُ فِيْ مِهْنَةِ أَهْلِهِ ـ تَعْنِيْ خِدْمَةَ أَهْلِهِ ـ فَإِذَا حَضَرَتِ الصَّلاَةُ خَرَجَ إِلَى الصَّلاَةِ
‘What did the Holy Prophet (sa) do at home? She replied, ‘He used to keep himself busy serving his family. When it was time for prayer, he would go for prayer.’ [4]
This narration shows the simplicity with which he lived his life. Despite being a king, he did not have a worker for household chores. Rather, in his spare time, he would help his wives in doing household tasks. By God! What a simple life; what an unparalleled example! Can the example of any other person be presented who, despite being a king, did not have a single worker for household tasks? If there is, then surely it is one of the Holy Prophet’s (sa) companions. Any other king devoid of the honour of being his follower has never shown such an example. In fact, you may even find those who, out of fear of the world, abandoned [their sovereignty] entirely. There will also be those who immersed themselves in the world and became lost in it. However, this example of bearing the weight of the world’s reformation on his shoulders while also holding the reins to the administration of nations, and yet, remaining detached from it and not falling in love with it and adopting simplicity while being a king – these things are found in none other than the Holy Prophet (sa) and his true servants. For those who had nothing, who did not even have homes to live in, who the enemies would not leave in peace and who would move from place to place – for them to demonstrate simplicity was no moral excellence. How can one who has nothing live luxuriously? But, to give out hundreds of thousands of rupees amongst the people while being the King of Arabia and doing household chores himself, cannot go without drawing the attention of those with insight.
(Anwar al-‘Ulum, Vol. 12, pp. 515-523)
(Published in Al-Fazl, 6th November 1932)
ENDNOTES
1. Sahih al-Bukhari, Kitab al-Adhan, Hadith No. 868.
2. Sahih al-Bukhari, Kitab al-Salat, Hadith No. 386.
3. Sahih al-Bukhari, Kitab al-At’imah, Hadith No. 5434.
4. Sahih al-Bukhari, Kitab al-Adhan, Hadith No. 676.
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