In our previous discussions we had gone through many inadmissible cases where the Caliphate school had inflicted a great blow and narrated against the holy presence of the Prophet of Islam (S.A.W.A.). Now, its worthy enough to narrate a few traditions in this regard from the books of Ahl-e-bayt for the sake of happy conclusion of this discussions:
In the authentic books of this school of thought, a tradition has been narrated from Hazrat Imam Hassan (A.S.) as follows:
I asked my uncle Hind-ibn-Abu Halah Tamirmi108 about the Holy Prophet's personality. While describing in beautiful words the Holy Prophet, he said:
His look was pleasant and charming such that a viewer would be completely overwhelmed by seeing him. The brightness of his face was like the full moon visible on the fourteenth night. He was neither short nor tall but had a medium height. His hair was neither curly nor smooth and if he would set it backwards, he would part it in the center of his head and if it was in a dishevelled state it would not fall below the parotid cavity behind his ears.
He had a sparkling face, protracted forehead and broad eye-brows and in between his eye-brows there existed a vein which would turn bloody and become inflated when anger would overtake him.
A sparkling line could be seen on his protracted nose and any one seeing it on the first glance would imagine it to be a swelling.
He possessed a silver-coloured neck and an average and medium limb with intricate muscles. His blessed chest and stomach were well-balanced and equal and not humpy. He had a stout built broad shoulders and wide chest. The palm of his hands were wide. His calf till the elbow and his legs which was having a shallow sole were very firm. He used to take big strides as if he is pulling his leg out of the ground and moving forward in a bending manner. He would walk in a very gentle and cool manner like someone walking over a slope. His hands were filled with hair till the elbows but his stomach and chest were devoid of any hair. The spot above his chest had hair and since a direct line had been drawn till the navel, he always had his eyes fixed below His look on the ground and this was much more than his look on the sky. In order to observe something he would turn along with his body. He would never stare but look in a considerate manner. He was always taking precedence over others in voicing greetings.
108- Hind-ibn-Abu Halah who was the son Of Khadijah from her first husband before her marriage with the Holy Prophet and was Imam Hassan's uncle through relation, was killed in the battle of Jamal. He has belletristic and charming words for the Holy Prophet's appearance. He would speak in such manner that as if he is reciting a poem or would narrate in praise of the Holy Prophet a humourous poem. Ht was for this reason that Imam Hassan (A.S.) was fond of his sayings. Refer to 'Makarem-ul-Akhtag' of-Tabarsi: 11-23.
Imam Hassan (A.S.) said: I asked him to describe for me, the style of the Holy Prophet's speech.
He said: He was all the time in sorrow, deep ponder and deliberation. He was not in peace. He would speak only when necessary. While speaking, he would pronounce the letters right from the outlet of his mouth in a very lucid manner. He would never chew his words, and he would refrain from using vague words. He would give the right of speech its due right. His speech was always soft and gentle and not harsh or insulting.
He always considered the bounty of Allah to be great. However small it appeared and would not utter anything bad about it. He would neither praise or blame too much a food for the sake of its taste and flavour. He was never angered by this world or the things of this world. However, (on account of the truth, there was nothing which could stand fast against his anger until he would succeed in assisting the truth. When he wished too make a signal, he would do so with his entire hand and at times of wonder, he would turn his blessed hand the other way. While speaking, he would bring the right hand near the left hand and strike his pointing finger on the palm of his left hand.
In times of joy, he would cast his eyes down. His laughter was more in the form of a smile. When he would speak, his teeth which were as white as snow would become visible.
It has been narrated from Imam Hussein (A.S.) who said: «I asked my father to describe the Holy Prophet's behaviour at home, outside the house and in gatherings.» My father said:
«The Holy Prophet had divided his time in the house into three parts - One part for Allah, another part for himself and the third part for his family. He would even use that portion of his time which he had set aside for himself in favour of God's creatures and for other common and special affairs. When he was at home, he would openly welcome the needy and would never withhold anything from them. Of course with regards to those virtuous and needy people who had one, two or more wishes, he would give priority in fulfilling to the extent of the excellence and number of their needs. He would assign them with affairs which were to the interest of the nation and inquired from them about the state of other people. He would acquaint them with whatever was appropriate for them. He would recommend those present to deliver the Islamic gnosis (which they used to acquire from him) to the absent ones and to report to him the need of the poor people since anyone reporting the need of a helpless person to a ruler would be assisted by Allah on the budge (Sirat) in the next world and would not allow him to ship and fall.
People would hasten to meet him and would disperse from his holy presence only after acquiring knowledge about their religious and worldly affairs. Of course, there were not talks other than such type of talks and no one other than these people would be accepted by him.
Imam Hussein (A.S.) says:
"I asked about the Holy Prophet's behaviour outside the house and my father replied as such:,
'He would speak only when necessary. He used to remain silent save on important issues so that the people's hearts would unite together and also they would not get scared away from him and themselves too. He would honour the chief of every tribe and would also give them the post of governorship. He would warn the people of seditions. He was always amongst them without withholding his own good nature and cheerfulness from them and at the same time would abstain from them. (i.e. their negative behaviour) He would show kindness and speak affably to his companions and would inquire about the condition of the people from the people themselves.'
'He would laud and encourage goodness and reproach and despise the evil (acts). He was moderate and did not possess a double type of behaviour. There was no kind of violation in his affairs. His near ones were the most virtuous cones amongst the people who were the most benevolent for the people. The highest place and position would be obtained (from Hazrat's side) by the one who was the most benevolent and beneficial for the people.' "
Imam Hussein (A.S.) also says: «I asked about the Holy Prophet's conduct in gatherings and he replied:,
«The Holy Prophet would not sit and stand but with the remembrance of Allah - may His Name be glorified. He did not reserve any right for a special place for sitting and also abstained other from doing so. In every gathering, he would sit in a place which would extend in a circular fashion and recommended others to observe the same attitude in a gathering. He paid equal attention to the people present in the gathering such that none would become suspicious of favorition.,
'With regards to the one who would sit or stand besides him for some need, he would wait for such a long duration until that person would depart on his own initiative.,
'If ever a person's need was not fulfilled due to some reason or the other, he would satisfy them with a smiling face and some sweet words.,
'He was an affectionate father for the nations and as far as the truth was concerned, all were equal before him.,
'The Holy Prophet's demanour comprised a nature of patience, modesty, forbearance and trustworthiness. The elders would earn respect while the youngers received mercy from him. One could not hear loud voice or witness dishonour in his gatherings. Over there, offences were not made public.
His associates were all equal and of the same worth. The only measure of their superiority lied in piety and humility.
'However, he would give priority to the needy and would caress the lonely ones."
Again Imam (A.S.) says: "I asked my father about the Holy Prophet's behaviour with the people of his gathering." He replied:
"The Holy Prophet was cheerful, soft and gentle in his associations with the people. He did not possess the quality of rudeness, nor imprecation, or excoriation and panegyrisrm. If he did not like something, he would engage himself with some other work. Those hopeful in him would never return back dejected.,
He had kept three things far away from himself: dispute, excessive talking and every thing which was not relevant to him. Also, he had abandoned three other things in connection with the people: reproach, reprove and faultfinding of the people.,
"He would not speak but only on a matter which had God's satisfaction. His associates would remain silent in his gathering and it was only when he would finish speaking that others would begin to speak.,
'In his presence, they would not dispute and quarrel with each other. Rather, they would listen to the speaker until his speech would come to an end. He would cooperate with the people of the gathering in joy, laughter, wonder and other instances.,
'He would tolerate the rudeness and crooked talks of the poor. For this reason, the companions would bring the poor to the gathering so that they would ask questions from Hazrat."
To his companions, he would say:
"When you see a needy person show your favour to him. Try to become his host and help him to the extent of fulfilling his wish."
He would not accept an eulogist except in a case when the matter of gratitude and thanksgiving arose. He would never interrupt anyone's talk except when the concerned person would trespass and exceed the limits. In such a case, he would get up from his place so that the speaker would terminate his speech.
Imam says: I inquired about the Holy Prophet's silence and he replied:
"Hazrat's silence was four-fold and due to four reasons: (1) At the time of forbearance, (2) At the time of fear (from corruption), (3) At the time when he would adopt a calm and special attitude for the purpose of listening and (4) for contemplation and reflection."
In patience and forbearance he was such that nothing would anger him and make him lose his temper.
His fear was due to four reasons: (1) He would opt to do virtuous acts so that others would follow him and (2) he would renounce the evil so that others too would do the same. (3) His effort and endeavour was in the direction of those things which resulted in the rectification of the condition of the people or their goodness of this world and their Hereafter. (4) Hazrat's silence was to the extent of necessity. His attention towards the people of the gathering was the same.
Sometimes, he would go into silence when thinking and reflecting in the transient nature of this world and its affairs and on what might remain and what may perish.
Moreover, it has been narrated from Amir-ul-Mumineen (A.S.) about the Holy Prophet's disposition as such:
The Messenger of Allah was never seen to stretch his legs before others.
As he was 'Rahmat-ul-Alameen' (mercy to the Universe), he would never think of taking revenge in the face of any oppression committed against him.
However, he would not remain restful against the forbidden acts and would not revolt unless his anger and revolt were on the path of Allah.
At the time of eating, he would never make his body lean over something. There was no request which was asked from him which he would reply in the negative. His talks were decisive and were not such that would annoy a listener. Any one who would listen to his talks would understand them easily.
The Holy Prophet would say: The best amongst you is the one who is the most good-natured one.... until Imam Ali says: My eyes never set con an eye like his. 109
Also it has been narrated from the Holy Prophet who said:
I make a joke but do not say anything except the truth.
Ibn Abbass has narrated from the Holy Prophet who said:
I have been trained by my Lord and Ali has been trained by myself. My Lord has ordered generosity and goodness and prohibited stinginess and oppression (rudeness and harshness).
There is nothing which is more loathed before Allah than being stingy and ill-natured. Ill-naturedness spoils a deed just as vinegar spoils honey.
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The Messenger of Allah has been described in this manner in the school of Ahl-e-bayt and in the manner in the Caliphate school!
Sometimes it has occured that the scholars of the Caliphate school have narrated a matter from the Ahl-e-bayt school of thought. For example «Halabi» (died in 1044 A.H.) has narrated the afore-mentioned two traditions from Imam Hassan (A.S.) and Imam Hussein (A.S.) in his famous book «Seeratul-Halabia». But the Ahl-e-bayt school has never narrated the inadmissible charges of the Caliphate school which has been examined under the discussion «The second cause of diviation» and has appeared in the books of the Caliphate school.
Is it true that the Holy Prophet was really like what has been described in the reliable books of the Caliphate school!?
Did the Holy Prophet really curse the believers!? imprecated them! harmed them! and would then ask God to convert his curse into a mercy and blessing for the accused one!?
Was the Holy Prophet as such!?
And should not the Holy Prophet really be like what has been narrated in the school of Ahl-e-bayt: that he was soft, good-natured and tolerant in social connection and relationship. Nothing would anger him and he would not lose his temper. He would not speak anything but the truth and was not the one to curse or find fault.
He would never say anything to anyone which he himself abominated let along the matter that he cursed the believers for no particular reason.
Is this true that the Holy Prophet used to urinate in a standing position and would ask someone to stand behind him (as mentioned in the Caliphate school) or is it that he never (even) used to stretch his legs before anyone? (just as mentioned in the school of Ahl-e-bayt)
Is it true that music used to be played in the presence of the Holy Prophet and that he used to see dancing (as mentioned in the Caliphate school) or is this true that he would not sit nor stand but with the remembrance of Allah? (just as the same has come down in the books of the Ahl-e-bayt school of thought).
Why is it that the Muslims do not acquire all their Islamic knowledge from Ahl-e-bayt so that these differences are done away with and the true unity of the Muslims and their cling to the rope of Allah is achieved in its true sense!?
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