Date :Sunday, November 25th, 2018 | Time : 11:04 |ID: 79014 | Print

The holy prophet (S.A) lifestyle according to Imam Husayn (A.S)

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SHAFAQNA- The Messenger of Allah (S.A) never sat down or stood up except with remembrance (of Allãh); he did not reserve any seat for himself; when he reached a group, he sat down where he had arrived, and he ordered (others) to do the same.

In the Great book of “Tafsir Al-Mizan”, Allamah Sayyid Muhammad Husayn at-Tabataba’i quotes Imam Husayn (A.S) about routine lifestyle of the Holy Prophet (S.A).

al-Husayn (a.s.), said, ‘I did ask my father (a.s.), about the entrance of the Messenger of Allãh (s.a.w.a.). He said, “His entrance in itself was allowed to him; so when he went to his house, he divided his entry in three parts: one part for Allãh, one for his family and one for himself; then he divided his own part between himself and the people and dealt with general public through his especial people and did not keep away anything from them.

“And it was part of his (s.a.w.a.)’s characteristics in the part of the ummah to give preference to the people of excellence in his man-ners, and apportion it on them according to their superiority in relig-ion; so among them was one with one need, another with two needs, and a third with many needs; so he remained engaged with them and kept them busy in that which was good for them, and constantly asked about the ummah and informed them of that which should be done; and he used to say: ‘The one who is present must convey [the mess-age] to him who is absent;’ [and he admonished]: ‘Convey to me the need of him who is unable to convey it (to me); because anyone who conveys to an authority the need of him who is unable to convey it himself, Allãh will make his feet firm on the Day of Resurrection.’ Nothing else was mentioned in his presence, and he did not accept from anyone any other thing; people came to him in groups and did not go out except after tasting (food), and went away as guides (to the other).”

And I asked him about the going out of the Messenger of Allãh (s.a.w.a.) how did he do it? He said, “The Messenger of Allãh (s.a.w.a.) used to preserve his tongue except from that which concerned him; he kept them united, and not to alienate them; he honoured the noble man of every community and made him their governor; he remained on watch about the people and kept guards against them, without turning his face away from anyone or showing any change in his manners; he checked conditions of his companions, and asked the people about the people. He praised the good, strengthened it, showed the ugliness of the evil, and weakened it; he was moderate in his affairs, not contra-dictory. He was never oblivious lest they become oblivious and incline (to one side); was never short from truth and never allowed it; those who were close to him were best of the people; the one having excel-lence near him was the one who was most sincere to the Muslims, and the one having greatest rank near him was the one who was best of all in beneficence and assistance.” ‘

“He (a.s .), said, ‘Then I asked him about his (s.a.w.a.)’s sitting. He said, “He never sat down or stood up except with remembrance (of Allãh); he did not reserve any seat for himself; when he reached a group, he sat down where he had arrived, and he ordered (others) to do the same. He gave each of the group his due share (of attention); and no co-participant in the gathering thought that any other person was more honoured than him (in the Prophet’s eyes). Whoever sat with him, (the Prophet), patiently remained with him until he took his leave. Whoever asked him for aneed, did not return except either with that thing or with sweet words. His good manners overwhelmed the people until he was (like) a father to them; and all of them were equal in his eyes in their rights. His gathering was one of forbearance, modesty, truth andtrust, voices were not raised therein, nor were people’s honours disgraced there. If one of them committed a mistake, it was (gracefully) amended so that no one repeated it; they dealt with each other with justice, joining together with piety, humble with each other; they respected the elder and had mercy on the younger; they gave preference to a needy person over themselves and provided safety to a stranger.” ‘

“Then I said, ‘How was his dealing with those who sat with him?’ He (a.s .) said, ‘He (s.a.w.a.) had always a smiling face; he was of agree-able manner and gentle hearted; he was neither rude nor rash, neither loud voiced nor obscene; neither exposer of defects nor eulogist, he ignored what he did not desire, so neither they despaired of him nor those who had hoped of him were disappointed. He freed himself from three (things): dispute, increase and what did not concern him; and freed the people from three (things): He never condemned anyone or put him to shame; never did he look for any one’s slips or defects; he did not speak except about what he hoped (divine) reward; when he talked his companions bowed their heads in silence, as though there were birds on their heads; so when he became silent, they spoke; they did not dispute near him in a talk, whoever spoke they listened to him until he finished; their talk near him was one after another; he laughed at what they laughed at, and wondered at what they wondered at. He remained patient when a stranger was rude in his talk and demands until his companions fulfilled his requirements, and used to say: “When you see a needy person seeking his needs, fulfil it.” He did not accept praise except for a favour he had done to him. He did not interrupt anyone’s talk until he exceeded the limit, then he stopped it by forbidding it or standing up.’

He said: “Then I asked him about the silence of the Messenger of Allãh (s.a.w.a.) so he (a.s.) said, ‘His (s.a.w.a.)’s silence was based on four (factors): forbearance, caution, estimation and meditation; as for the estimation, it was in equally looking at the people and listening to them; and as for his meditation, it was on what would abide and what would perish. Forbearance and patience were united in him; there-fore nothing would enrage or agitate him. His caution had gathered in four things: his holding fast to good in order to follow it, his abstaining from evil in order to desist from it, his deep thinking regarding the welfare of his ummah, and standing up for what is gathered for him of the good of this world and the next.’”

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