In this post I will gather as many authenticated sources as I can on the character, and noble traits of the Prophet ﷺ which are so vast in number, He is of the highest moral excellence and purity. Allah, the Exalted, chose him as His messenger, to help guide his ummah with wisdom, faith, and humility.
No matter how much is said about the character and virtues of the Prophet ﷺ , words will always fall short, and expression will never be sufficient. It is enough for us that his Lord, the Exalted, described him in His Book, saying: “And indeed, you are of a great character.”
The Prophet possess praiseworthy traits and complete qualities, such as patience, dignity, tranquility, modesty, abundant worship, endurance in hardships, asceticism, mercy, good companionship, and pure conduct.
One of the honors that Allah, the Exalted, has bestowed upon His noble Prophet is His statement: “And We have raised your mention.” (Surah al-Sharh verse 4)
The meaning of this noble verse is: We have elevated your status and raised your rank in this world and the Hereafter, for the name of Allah, the Exalted, is always mentioned alongside His Messenger, peace and blessings be upon him. No one testifies in faith or prays except that they say: “I bear witness that there is no god but Allah, and that Muhammad is the Messenger of Allah.”
The Prophet ﷺ said: “Jibril came to me and said: O Muhammad, your Lord says: Do you know how I have raised your mention? I said: Allah knows best. He said: When I am mentioned, you are mentioned with Me.” (Mukhtasar Ibn Kathir vol. 3, p. 652).
Allah, the Exalted, has paired the mention of His Messenger with His own in the testimony of faith, the call to prayer, the prayer announcements, the sermons, and in various places in the Quran (Tafsir al-Bahr al-Muhit vol. 8, p. 488).
This is the rank of our Prophet, with his Lord, the Exalted, and likewise, it is his rank with his Ummah. He is the one through whom Allah guided us to Islam, saved us through faith, and expanded our hearts with the tranquility of certainty. May Allah send His peace and blessings upon him, his family, and his companions.
There is nothing greater or more beautiful than what Allah, the Exalted, said: “Indeed, Allah has bestowed a great favor upon the believers when He sent among them a Messenger from themselves.” (Surah Al Imran verse 164)
The mercy of the Messenger of Allah, peace and blessings be upon him, was sent to all humanity, as Allah says: “And We have not sent you except as a mercy to the worlds.” (Surah al-Anbiya verse 107.)
His mercy was not limited to his Ummah alone; even the disbelievers benefited from it, as they were granted respite until the Day of Judgment and were not destroyed instantly by divine punishment.
There is no one more noble than the one whose kindness, compassion, and concern even extend to his enemies and adversaries. He is a great mercy and a tremendous blessing that Allah has granted us.
May Allah allow us to be with the Prophet in the abode of eternal rest. “On the Day when Allah will not disgrace the Prophet and those who believed with him.” (Surah al-Tahrim verse 8.)
For the beloved longs to meet his beloved and rejoices in his presence. We ask Allah to grant us, in the eternal paradise, the pleasure of looking upon His noble face and the intercession of our beloved, His Chosen One, peace and blessings be upon him.
What is meant by good character?
The Prophet (peace and blessings be upon him) said: “Righteousness is good character.” (Reported by Muslim, no. 2553)
Shaykh Ibn ‘Uthaymin, in his explanation of the twenty-seventh hadith in al-Arba‘in al-Nawawiyyah, said: Good character means having good character with Allah and good character with people. As for good character with Allah, it means accepting His commands with pleasure and submission, without feeling burdened or troubled by them. If Allah commands you to pray, give zakah, fast, and perform other acts of worship, you should receive these commands with an open heart.
As for good character with people, it was previously explained that it includes refraining from harming others, being patient when harmed, having a cheerful face, and other similar qualities. Even though the Prophet (peace and blessings be upon him) had the best character, he would still ask Allah to improve his character and seek refuge from bad character.
A’ishah (may Allah be pleased with her) said: “The Prophet (peace and blessings be upon him) used to say: ‘O Allah, just as You have made my physical form beautiful, make my character beautiful.’” (Reported by Ahmad; its narrators are trustworthy.)
Abu Hurayrah (may Allah be pleased with him) said: “The Prophet (peace and blessings be upon him) used to make this supplication: ‘O Allah, I seek refuge in You from division, hypocrisy, and bad character.’” (Reported by Abu Dawud and al-Nasa’i.)
His Gatherings (Sitting) ﷺ
He would sit on the ground, on a mat, and on a simple carpet.
Anas (may Allah be pleased with him) said: “When a man met the Prophet (peace and blessings be upon him) and shook his hand, the Prophet would not withdraw his hand until the man withdrew his own. He would not turn his face away from the person until that person turned away first. And he was never seen placing his knees ahead of the one sitting with him.” (Reported by Abu Dawud and al-Tirmidhi with this wording.)
Abu Umamah al-Bahili said: “The Messenger of Allah (peace and blessings be upon him) once came out to us leaning on a staff. We stood up for him, but he said: ‘Do not stand as non-Arabs do to glorify one another.’” (Reported by Abu Dawud and Ibn Majah; its chain is good.)
Asceticism ﷺ
The Prophet ﷺ was the most ascetic of people regarding this world and the most eager for the Hereafter. Allah gave him the choice between being a king-prophet or a servant-prophet, and he chose to be a servant-prophet.
Sometimes he would sleep on a mattress, sometimes on a leather mat, sometimes on a simple woven mat, sometimes on the ground, and sometimes on a bed with its frame made of wood, or on a black woolen cloth.
Anas ibn Malik (may Allah be pleased with him) said: “I entered upon the Prophet (peace and blessings be upon him) while he was lying on a bed made of woven cords, with a leather pillow stuffed with palm fibers under his head. Then ‘Umar and some of the companions entered, and the Prophet turned slightly, revealing marks from the bed on his side. ‘Umar began to weep. The Prophet said, ‘What makes you weep, O ‘Umar?’ He replied, ‘How can I not weep when Kisra and Caesar live in their luxury, while you are in this state that I see?’ The Prophet said, ‘O ‘Umar, are you not pleased that they have this world while we have the Hereafter?’ ‘Umar said, ‘Yes, indeed.’ The Prophet said, ‘Then it is so.’”
Among his acts of asceticism and lack of worldly possessions was that a fire would not be lit in his house for three crescent moons in two months.
‘Urwah (may Allah be pleased with him) said that A’ishah (may Allah be pleased with her) used to say: “By Allah, O son of my sister, we would see one crescent moon, then another, then another—three crescent moons in two months—and no fire would be lit in the houses of the Messenger of Allah (peace and blessings be upon him).” I asked, “O Aunt, then what did you live on?” She said, “The two black things—dates and water.” (Agreed upon.)
Ibn ‘Abbas (may Allah be pleased with him) said: “The Prophet (peace and blessings be upon him) would go several nights in a row hungry, and his family would not find anything for dinner. Their most common bread was barley bread.” (Reported by al-Tirmidhi and Ibn Majah; al-Albani graded it hasan.)
Ibn Hajar said: “Adab (manners) is to use what is praiseworthy in speech and action. Some have said it is taking on noble character. Others have said it is adhering to what is good. Others have said it is honouring those above you and being gentle with those below you. It is also said to be derived from ‘ma’duba’ (banquet), which refers to an invitation to food, and it was called this because people are invited to it.” (Ibn Hajar al-Asqalani, Fath al-Bari, vol. 3, Riyadh: Bayt al-Afkar al-Dawliyya and Dar Ibn Hazm, 1420 AH / 1999 CE, p. 631.)
Manners have great importance in interactions and relationships, as they are the external appearance that expresses both the young and old. Therefore, raising a child upon manners and restricting him to wearing the garment of good character is among the first priorities of moral upbringing. (Muhammad Nur ibn Abd al-Hafidh Suwayd, Manhaj al-Tarbiyah al-Nabawiyyah lil-Tifl, ed. Beirut: Dar Ibn Kathir, 1420 AH / 1999 CE, p. 278.)
The Prophet was keen on instilling manners in children from different aspects, such as kindness to parents, respect for elders, manners with siblings, entering the house properly, seeking permission, and other aspects. Many hadiths prove this.
Kindness to Parents
Kindness to parents is among the praiseworthy morals that every person must uphold from childhood, as they are the most deserving of kindness. Furthermore, kindness to parents is linked to raising children, showing its importance as it directly affects every person. From what we observe in reality, one of the causes of children’s disobedience is the poor relationship of parents with their own parents. This is because childhood is marked by the strong influence of parents and the depth of their natural disposition. (Muhammad Nur ibn Abd al-Hafidh Suwayd, Manhaj al-Tarbiyah al-Nabawiyyah lil-Tifl, p. 145.)
Allah has commanded people to be good to their parents and to show kindness to them, as He says: “Your Lord has decreed that you worship none but Him, and to be kind to your parents.” (Surah al-Isra, verse 23.) He also says: “And We have enjoined upon man kindness to his parents.” (Surah al-Ankabut, verse 8.)
The noble Prophet also clarified the high status of kindness to parents with Allah and that it is among the most beloved deeds to Him, while also explaining that disobedience to them is among the forbidden acts.
Abdullah ibn Mas’ud, may Allah be pleased with him, said: I asked the Prophet, peace and blessings be upon him: “Which deed is most beloved to Allah Almighty?” He said: “The prayer on time.” I said: “Then what?” He said: “Then kindness to parents.” I said: “Then what?” He said: “Jihad in the path of Allah.” (Al-Bukhari, Sahih al-Bukhari, vol. 5, Beirut: Dar Ibn Kathir and al-Yamamah, 1407 AH / 1978 CE, p. 2227.)
Al-Mughirah ibn Shu’bah reported that the Prophet, peace and blessings be upon him, said: “Indeed, Allah has forbidden you from disobedience to mothers, withholding and demanding, and burying daughters alive. And He dislikes for you gossip, excessive questioning, and wasting wealth.” (Al-Bukhari, Sahih al-Bukhari, p. 2229.)
Manners with Elders
Among the manners that the Prophet, peace and blessings be upon him, was keen on instilling in childhood is respect for elders, that children should honour their elders. There are hadiths that indicate its importance and his emphasis on it.
Ubadah ibn al-Samit reported that the Messenger of Allah said: “He is not one of us who does not respect our elders, have mercy on our young, and recognise the rights of our scholars.” (Ahmad ibn Hanbal, al-Musnad, vol. 5, Beirut: Dar al-Fikr, 1398 AH / 1978 CE, p. 326.)
Anas ibn Malik said: “An old man came to see the Prophet, peace and blessings be upon him, but the people were slow to make space for him. The Prophet then said: ‘He is not one of us who does not have mercy on our young and does not honour our elders.'” (Ahmad ibn Hanbal, al-Musnad, vol. 2, p. 207.)
Ibn Umar reported: “He is not one of us who does not show mercy to our young and does not recognise the dignity of our elders.” (Abu Dawud, Sunan Abi Dawud, vol. 4, Beirut: Dar Ihya al-Sunnah al-Nabawiyyah, p. 2800.)
From these hadiths, we find that respecting elders is among the morals and manners of Ahl al-Sunnah, as the noble Prophet encouraged it. Whoever does not have this manner, the Messenger of Allah, peace and blessings be upon him, disassociated from him.
Azim Abadi, in explaining the Prophet’s saying: “He is not one of us,” said: “It means he is not from those who follow our way. Some said it means he is not among our special ones, which is an expression of disavowal.” (Abu Tayib Muhammad Shams al-Din al-Azim Abadi, Awn al-Ma’bud, vol. 13, Pakistan: Dar al-Fikr and al-Maktabah al-Salafiyyah, 1399 AH, p. 87.)
Manners with Siblings
Brotherhood in faith and lineage has a great status in Islam. The blood of Muslims is sacred among them, to the extent that the noble Prophet, peace and blessings be upon him, did not allow anyone, whether young or old, to point any weapon at his brother to frighten him or cast fear into his heart.
Abu Hurayrah reported that the Messenger of Allah, peace and blessings be upon him, said: “Whoever points a piece of iron at his brother, the angels curse him until he puts it down, even if he is his full brother.” (Al-Bukhari, Sahih al-Bukhari, vol. 6, p. 259.)
In another narration of Imam al-Bukhari: “None of you should point a weapon at his brother, for he does not know, perhaps Satan may make his hand slip, and he falls into a pit of the Fire.” (Al-Bukhari, Sahih al-Bukhari, vol. 6, p. 2592.)
From this hadith, we benefit the following:
Firstly: An Nawawi, may Allah have mercy on him, said: “It strongly forbids terrorising, frightening, and harming a Muslim in any way.” (An-Nawawi, Sharh Sahih Muslim, vol. 16, Beirut: Dar al-Fikr, 1392 AH, p. 17.)
Secondly: Ibn Hajar said: “The prohibition applies to anything that may lead to harm, even if the harm is not certain, whether in seriousness or in jest.” (Ibn Hajar al-Asqalani, Fath al-Bari, vol. 3, p. 3159.)
His Humility
كان وسادته التي ينام عليها بالليل من أدم حشوها ليف (أبو داود والترمذي وصححه الألباني)
His pillow at night was made of leather stuffed with palm fibers (Abu Dawud, al-Tirmidhi, authenticated by al-Albani)
كان يردف خلفه، ويضع طعامه على الأرض، ويجيب دعوة المملوك، ويركب الحمار (صحيح الجامع)
He would let someone ride behind him, place his food on the ground, accept invitations from servants, and ride a donkey (Sahih al-Jami‘)
كان يُدعى إلى خبز الشعير والإهالة السنخة (أحمد وصححه الألباني)
He would be invited to eat barley bread and rancid fat (Ahmad, authenticated by al-Albani)
الإهالة السنخة: الشحم الرديء – Ihala Sanikha refers to rancid fat
كان لا يدفع عنه الناس ولا يُضربون عنه (صحيح الجامع)
He never pushed people away from him, nor did he allow them to be struck for his sake (Sahih al-Jami‘)
كان يأتي ضعفاء المسلمين ويزورهم ويعود مرضاهم ويشهد جنائزهم (صحيح الجامع)
He would visit the weak among the Muslims, visit their sick, and attend their funerals (Sahih al-Jami‘)
كان يجلس على الأرض ويأكل على الأرض ويعتقل الشاة (الطبراني وصححه الألباني)
He would sit on the ground, eat on the ground, and tie up his own sheep (al-Tabarani, authenticated by al-Albani)
كان يخيط ثوبه ويخصف نعله ويعمل ما يعمل الرجال في بيوتهم (أحمد وصححه الألباني)
He would sew his clothes, mend his sandals, and do what men normally do in their homes (Ahmad, authenticated by al-Albani)
كان يكره أن يطأ أحد عقبه، ولكن يمين وشمال (الحاكم وصححه الألباني)
He disliked anyone walking directly behind him, preferring them to walk to his right or left (al-Hakim, authenticated by al-Albani)
His Mercy
كان أرحم الناس بالصبيان والعيال (مسلم)
He was the most merciful of people toward children and families (Muslim)
كان رحيما، وكان لا يأتيه أحد إلا وعده وأنجز له
He was merciful, and whenever anyone came to him with a need, he would promise and fulfill it
كان يتخلف في المسير، فيرجى الضعيف ويردف، ويدعو لهم (أبو داود وصححه الألباني)
He would stay behind during a journey, assist the weak, allow others to ride with him, and pray for them (Abu Dawud, authenticated by al-Albani)
كان يُصغي للهرة الإناء فتشرب ثم يتوضأ بفضلها (أبو داود وصححه الألباني)
He would tilt the vessel for a cat to drink from it, then perform ablution with its leftover water (Abu Dawud, authenticated by al-Albani)
كان لا يأنف ولا يستكبر أن يمشي مع الأرملة والمسكين والعبد حتى يقضي له حاجته (صحيح الجامع)
He did not disdain or consider it beneath him to walk with a widow, a poor person, or a slave until he fulfilled their needs (Sahih al-Jami‘)
كان مما يقول للخادم: ألك حاجة؟ (أحمد وصححه الألباني)
He used to ask his servant: Do you have a need? (Ahmad, authenticated by al-Albani)
His Asceticism
كان لا يدخر شيئا لغد (الترمذي وصححه الألباني)
He never stored anything for the next day (al-Tirmidhi, authenticated by al-Albani)
كان يؤتي بالتمر فيه دود فيفتشه، يُخرج السوس منه (أبو داود وصححه الألباني)
He would receive dates containing worms, inspect them, and remove the infested ones (Abu Dawud, authenticated by al-Albani)
كان يبيت الليالي المتتابعة طاويا وأهله، لا يجدون عشاء وكان أكثر خبزهم خبز الشعير (صحيح الجامع)
He would go consecutive nights hungry, along with his family, without finding dinner. Most of their bread was barley bread (Sahih al-Jami‘)
كان لا يجد من الدقل ما يملا بطنه (مسلم)
He could not even find enough low-quality dates to fill his stomach (Muslim)
الدقل: أردا التمر – Daqal refers to the lowest quality dates
His Generosity
كان لا يُسأل شيئا إلا أعطاه أو سكت (صحيح الجامع)
Whenever he was asked for something, he either gave it or remained silent (Sahih al-Jami‘)
كان لا يكاد يُسأل شيئا إلا فعله (الطبراني وصححه الألباني)
He was rarely asked for something without doing it (al-Tabarani, authenticated by al-Albani)
كان إذا أتاه الفيء قسمه في يومه (صحيح الجامع)
Whenever he received spoils of war, he would distribute them on the same day (Sahih al-Jami‘)
كان لا يمنع شيئا يسأله (أحمد وصححه الألباني)
He never refused anyone who asked him for something (Ahmad, authenticated by al-Albani)
Other Noble Traits
كان أحسن الناس وأجود الناس وأشجع الناس (متفق عليه)
He was the best of people, the most generous, and the most courageous (Agreed upon)
كان أبغض الخلق إليه الكذب (البيهقي وصححه الألباني)
The most detestable trait to him was lying (al-Bayhaqi, authenticated by al-Albani)
كان إذا اطلع على أحد من أهل بيته كذب كذبة، لم يزل معرضا عنه حتى يحدث توبة (أحمد وصححه الألباني)
If he found out that a member of his household had lied, he would avoid them until they repented (Ahmad, authenticated by al-Albani)
كان أشد حياء من العذراء في خدرها (متفق عليه)
He was more modest than a veiled virgin in her private quarters (Agreed upon)
كان لا ينتقم لنفسه (متفق عليه)
He never sought revenge for himself (Agreed upon)
Surah Al-Qalam (68:4) “And indeed, you are of a great moral character.”
Allah ﷻ acknowledges the Prophet’s great character.
Surah Al-Ahzab (33:21) “Indeed, in the Messenger of Allah, you have an excellent example for whoever has hope in Allah and the Last Day and remembers Allah often.”
This verse shows the Prophet’s role as the ultimate role model for the believers in emaan, behavior, and in ibaadah (worship)
Surah At-Tawbah (9:128) “There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful.”
This verse shows the Prophet’s empathy, and how deeply he cared for the wellbeing of the muslimeen
Surah Al-Imran (3:159) “So by mercy from Allah, [O Muhammad ﷺ], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you.”
The Prophet’s leniency and forgiveness helps unite and strengthen those around him exemplifying his leadership through kindness.
Surah Al-Fath (48:29) “Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves”
This verse shows the Prophet’s balance between firmness in matters of truth and tenderness among believers…
The prophet ﷺ says he never took revenge for his own sake but he did it for the sake of Allah ﷻ showing his self-control, and love for following the sharia rather than personal grievances.
This shows the Prophet ﷺ’s exceptional patience and kindness, even when faced with mistakes or shortcomings from others, he did not say uff oonce to Anas bin Malik رحمه الله
This Hadith demonstrates the Prophet’s wisdom, tolerance, and emphasis on educating people with gentleness rather than harshness even though urinating in the masjid is a very serious matter he was not harsh upon them.
The Bedouins were unfamiliar with the sanctity of the masjid which is why they did what they did.
The Prophet’s humility and accessibility are evident in his treatment of the people, irrespective of their social status
This Hadith shows the Prophet’s humility and willingness to partake in simple chores, showing he did not consider himself above others he had influence at the time so he could’ve had someone do these things for him but he chose to do them himself.
One of the primary missions of the Prophet ﷺ was to cultivate and perfect moral character among people!
The Prophet ﷺ’s purity of speech and behaviour, refraining from any form of vulgarity or cursing, is an embodiment of the highest standards of decency…
This Hadith shows the Prophet’s encouragement of kindness and positivity in daily interactions between muslims
The Prophet ﷺ’s advice shows that self-restraint is key to good character
This Hadith showcases the Prophet ﷺ’s generosity and willingness to help others
The Prophet’s generosity, especially in giving to others during the blessed month, shows his deep care for others and his closeness to Jibreel عليه السلام increased that.
This Hadith reflects the Prophet’s teaching of empathy and selflessness as essential traits for building a strong and loving ummah.
This Hadith shows the importance of compassion and kindness in the Prophet’s teachings, emphasising reciprocity in relationships.
This Hadith shows us the Prophet ﷺ’s guidance on speaking beneficial words or keeping quiet, promoting thoughtful and good communication only.
Shayk Al Islam Ibn Taymiyyah رحمه الله says prophets are either the best people or the worst liars. A wise man from Thaqif told the Prophet ﷺ that if he was truthful, he was too great to be doubted, and if he was lying, he was too low to deserve a reply.
Poets like Hassan said that even without miracles, the Prophet’s ﷺ character proves his truth. False prophets always show clear signs of lies and arrogance. In essence, the Prophet ﷺ’s virtues, behavior, and reputation make it impossible for a rational person to claim he is a liar or a fraud.
Translation: It is known that someone claiming prophethood is either among the best and most complete of creation or among the worst and most despicable of creation. This is why one of the great men of Thaqif said to the Prophet when the message reached them and he called them to Islam: “By Allah, I will not say a single word to you.
If you are truthful, you are too great in my eyes for me to respond to you, and if you are lying, you are too insignificant for me to respond to you.” How, then, could the best and most complete of creation be confused with the worst and most despicable of creation?
How excellent is the saying of Hassan: “If there were no clear signs in him, His very nature would bring you the proof.” There has never been anyone among the liars who claimed prophethood without showing signs of ignorance, lies, arrogance, and domination by devils that were evident to anyone with the least sense.
Sharh Al Aqidah Al Asfahaniyyah Pg 156-157
Critics may argue over the historical reliability of these reports or any report we have in general and say these are just over exaggerations of the prophet ﷺ’s etiquette by his followers.
Here David Samuel Margoliouth a famous british orientalist says about our chains of transmissions that the verification of the chain of narrators, is challenging because it requires checking each person’s reliability, and while false reports have occurred, it ensures remarkable accuracy. He says Muslims are proud of this approach, as it surpasses ancient records like Greek and Roman histories, where sources are rarely mentioned.
Modern researchers often try to trace Biblical and other ancient texts to their origins, but without original materials, they can only hypothesize. In contrast, our historians like Imam At Tabari, Baladhuri, and Tanukhi list their sources, sparing researchers the guesswork of how they came to know what the prophet, the sahabah or the salaf said.
Stanley Lane Pool another english orientalists says the prophet ﷺ was very loving and affectionate towards his family. He was deeply fond of children and would often stop to pat their heads when he saw them in the streets. He was incredibly kind and never hit anyone in his life.
The harshest thing he ever said was, “What has come to him? May his forehead be darkened with mud!” When asked to curse someone, he refused and said, “I have not been sent to curse, but to be a mercy to mankind.”
He cared for others with humility. He visited the sick, followed funeral processions, accepted invitations from even slaves, mended his own clothes, milked goats, and took care of himself without relying on others. He treated everyone with respect, never withdrawing his hand first in a handshake and never turning away before the other person did.
People admired him (ﷺ) deeply. Those who saw him felt an immediate sense of reverence, and those who spent time with him loved him dearly.
He was described as someone unlike anyone seen before or after. Though he was often quiet, when he spoke, it was with purpose and emphasis. His words left a lasting impression and were unforgettable.
William Montgomery quotes Thomas Carlyle (1795–1881) who was a Scottish historian, essayist, philosopher, and social commentator. He says in his lecture that the prophet ﷺ’s willingness to face persecution for his beliefs, the strong moral character of his followers, and his remarkable success all suggest he was genuine.
He says To claim Muhammad (ﷺ) was an impostor creates more questions than it answers. Despite this, many Western writers have unfairly judged the prophet ﷺ.
They have often assumed the worst about him and accepted negative interpretations of his actions as fact without proper evidence. This bias has led to a poor understanding of Muhammad in the West.
To understand The Prophet (ﷺ) accurately, we must assume his honesty and good intentions unless there is strong and undeniable evidence against them. Mere speculation or plausible arguments are not enough to disprove his sincerity.
Western theories that assume Muhammad’s insincerity should not be treated as valid unless supported by clear and solid proof.
This hadith shows the Prophet’s encouragement of positive contribution to the environment, even in the face of imminent end times.
Translation: If the Hour (the Day of Resurrection) is about to be established and one of you is holding a sapling, let him take advantage of even one second before the Hour is established to plant it. Isnad Sahih according to the conditions of Imam Muslim
Musnad Ahmad (20/251)
This hadith showcases the Prophet’s teaching on the continuous rewards of benevolent acts that benefit animals and the environment
This response by the Prophet ﷺ shows us his universal compassion, extending kindness beyond humans to all living things. It reflects his teachings on mercy and the intrinsic value of all creatures.
Annie Besant (1847–1933) was a british social reformer, activist. She is best known for her work in social justice, women’s rights. She believes it is important for the world, to help clear the misunderstandings about the beloved prophet ﷺ by spreading the truth about his character and teachings.
They aim to replace mistrust with trust and hostility with friendship. Annie holds deep respect for the Prophet ﷺ, describing him as a great teacher and messenger of Allah.
She says that studying his life and actions inspires admiration and reverence, even when revisiting familiar stories. To truly understand his mission, one must consider the circumstances in which he lived and worked.
When confronted by his enemies the Prophet chose forgiveness over retribution. This incident shows how merciful he was
After surviving an attempt on his life, the Prophet ﷺ chose to forgive the jewish woman who tried to kill him. This act exemplifies his merciful disposition and his inclination towards forgiveness over vengeance.
In a situation where his life was threatened, the Prophet ﷺ’s decision to pardon the bedouin after disarming him shows how merciful he was and how he would forgive those who do not deserve his forgiveness.
