essay on personality in islam

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The Ideal Personality of a Muslim

Description: the ideal muslim character is distinct and balanced and it embodies the teachings of the qur’an and the hadith.  it consists of many different relationships; with his lord, his own self, his family and the people around him..

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His Attitude Towards God

His faith is pure and clear, uncontaminated by any stain of ignorance, superstition or illusion.  His belief and worship are based upon the teachings of the Qur’an and the authentic Hadith.  He feels that he is in constant need of the help and support of God.  He also has no choice in his life but to submit to the will of God, worship Him, strive towards the Right Path and do good deeds.  This type of mentality will guide him to be righteous and upright in all his deeds, both in public and in private.

A Muslim also recognizes the signs of the unlimited power of God in the universe, and so his faith in God increases.  God says:

“Verily, in the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His sovereignty) for men of understanding.  They remember God, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord!  You did not create all of this in vain.  Far removed are You from every imperfection!  Preserve us from the punishment of the Hellfire.” (Quran 3:190-191)

His Attitude Towards His Self; Mind, Body and Soul

A Muslim pays due attention to his body’s physical need taking good care of it and promoting its good health and strength.  He does this by being active, not eating excessively.  Rather, he eats enough to maintain his health and energy because he understands that a strong believer is more loved by God than a weak believer.  The Prophet, may the mercy and blessings of God be upon him, said: “Indeed a strong believer is more beloved to God then a weak believer.  In the both of them are good virtues.”  God, the Almighty, says:

“Eat and drink; but be not wasteful, for God does not love the people who waste.” (Quran 7:31)

He also pays attention to his personal hygiene because the Prophet, placed great emphasis on it.  His appearance is always neat and clean.  His oral hygiene is also very clean because the Prophet encouraged the use of the siwak (tooth-stick from the Arak tree).  However, he does all of this in accordance with the Islamic ideal of moderation; avoiding the extremes of exaggeration and negligence.  God, the Exalted, says:

“Say: Who has forbidden the adornment of God which He has brought forth for His slaves, and the good things of His providing?  Say: Such, on the Day of Resurrection, will be only for those who believed during the life of the world.  Thus do We detail Our revelations for people who have knowledge.” (Quran 7:32)

In addition to taking care of his physical self, a Muslim also takes care of his mental self.  This is done by keeping away from drugs and stimulants.  He also does not forget to exercise regularly to maintain his physical fitness because there is a direct relationship between the physical health and mental health.  He also takes care of his mind by pursuing beneficial knowledge; religious and secular.  God says:

“And say: My Lord!  Increase me in knowledge.” (Quran 20:114)

A Muslim also pays as much attention to his spiritual development as to his physical and intellectual development.  He does so in a precisely balanced fashion which does not concentrate on one aspect to the detriment of others.  For this reason, the life of a Muslim revolves around the worship and remembrance of God; five daily prayers, fasting the month of Ramadan, etc.

His Attitude Towards People

With his parents, the Muslim is an example of sincere obedience and love.  He treats them with kindness and respect, infinite compassion, utter politeness and deep gratitude.  He recognizes their status and knows his duties towards them through God’s command.  God says:

“Worship God and do not ascribe any partner to Him and (show) kindness to the parents.” (Quran 4:36)

With his wife, the Muslim exemplifies good and kind treatment, intelligent handling, deep understanding of the nature and psychology of women, and proper fulfillment of his responsibilities and duties.

With his children, the Muslim is a parent who understands his great responsibility towards them.  He pays attention to anything that may influence their Islamic development and give them a proper education.  This is so that they may become active and constructive elements in the society, and be a source of goodness for their parents and community. 

With his relatives, the Muslim maintains the ties of kinship and knows his duties towards them.  He understands the high status given to relatives in Islam, which makes him keep in touch with them, no matter what the circumstances.

With his neighbors, the Muslim illustrates good treatment and consideration of others’ feelings and sensitivities.  He puts up with their mistreatment and turns a blind eye to his neighbor’s faults while taking care not to commit any such errors himself.

A Muslim’s relationship with his brothers and friends is the best and purest of relationships because it is based upon loving for the sake of God.  He is loving towards them and not cold-hearted.  He is loyal to them and does not betray them.  He is sincere and does not cheat them.  He is tolerant and forgiving.  He is also generous and supplicates for their happiness and well being.

In his social relationships with all people, the Muslim is well-mannered, civil, noble, and characterized by the attitudes which Islam encourages.  Some of these characteristics are: not being envious of others, fulfils his promises, modesty, patience, avoiding slanders and obscenities, not interfering in that which does not concern him, refraining from gossiping, and avoiding stirring up trouble.

These are the qualities and attitudes that every Muslim strives to make as part of their character and personality.  For this reason, a society that has residents with such characteristics is one that will enjoy true happiness and peace.

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The Significance of Islamic Spiritual Ethics in Human Personality Development

2016, International Review of Management and Marketing

In today’s world, societies are experiencing rapid moral degeneration in all forms of indecencies which become unfortunately the main source of attraction. The animalistic features of human being are on top. Yet, holistic development of human personality is very crucial in Islam. Islam encourages all its adherents to live and behave based on Islamic ethical code of conducts. Indeed, Allah describes the Prophet (p.b.u.h) in al-Qur’an as the most exemplary character. This paper, therefore examines the significance of Islamic spiritual ethics in the development of human personality. On this basis, the study discusses intellectual, spiritual and physical aspects of human development as ways to improve on human personality. To achieve this objective, the study used document analysis which is an integral part of qualitative methodology. Qur’an and Hadith are taken as primary references while other Islamic literature materials are also taken into consideration. It is hoped that improve on ...

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This article analyzes one of the most pressing problems among young people today is religious values. In today's fast-paced world, the number of young people who do not know what is halal and what is haram is growing. This, in turn, leads to an increase in crimes such as bribery, fraud, theft, various misdeeds in society. This article discusses the role of religious values in combating and preventing the above-mentioned vices through religious values.

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This study come to high light the normal personality in Islam in regarding to human nature and behaviors. human in the perception of Islam is composed of the body and spirit, and behavior. Is the outcome of the interaction of these two components, to understand that interaction and those relationships must be aware of the first part of the human, and the other part of God. Human behavior mostly belongs to two different systems, starting to work and influence since the creation of the fetus in the mother's womb, this creation has two aspects, one body and the other breathed the soul. The Islamic point of view in interpreting human behavior on several levels, each level is suitable for understanding a specific knowledge source and a specific research methodology: There is a reflexive level of behavior and could be understood by way of behavior theory. And there is a physiological level and is understood by the physiological path., and there is a social level and is understood...

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Personality in Islam is understood as an all encompassing way of life, resulting in an approach that is able to connect every aspect of behavior, attitude, and feeling for Muslims. The existing gap in instrumentation capable of capturing the major elements of the Islamic personality can only be filled by beginning with an organic definition and concept for personality from the Islamic perspective. This study presents reconceptualization of personality in religion as an Integrative Islamic Personality Model (IIPM) developed by using the ideas of Carl Rogers and Said Nursi. This model comprised of four constructs; Belief in God, Awareness of Prophetic Teaching, Self-striving and Self-regard. This personality measurement within Islamic and Western perspectives is greatly considered to be beneficial to educators and counselors in order to measure relevant personality of an individual. Bütünleştirici İslami Kişilik Modelinin Geliştirilmesi Öz İslamda kişilik Müslümanların davranış, tutum ve duygularını her açıdan bağlayıcı bir yaklaşıma sebeb olarak hayatın tümünü kapsayacak şekilde anlaşılır. Islami kişiliğin ana değerlerini kapsayabilecek ölçek için var olan boşluk sadece İslami perspektife bağlı ve kişiliğin orjinal kavramı ile başlanarak dolduralabilinir. Bu çalışma Carl Rogers ve Said Nursi'nin fikirlerinden yararlanarak geliştirilen Integrative Islamic Personality Model (IIPM) adında dindeki kişiliğin yeniden kavramlaştırma çalışmasını sunar. Bu model dört bölümden oluşur; Belief in God, Awareness of Prophetic Teaching, Self-striving, ve Self-regard. Islam ve Batı perspektifini içeren bu kişilik modeli bireyin belirtilen kişilik ölçümü için eğitimcilere ve rehbercilere büyük oranda fayda sağlayacağı düşünülmektedir.

Zakiyu Ubale

Dr. Muhammad A Hafeez

Foreword: Islam, like Judaism and Christianity, consists of two dimensions, each of which is represented by an axis. The vertical axis defines what should be man’s relationship to God Almighty, while the horizontal axis defines what should be man’s relationship to the world around him and to his fellow man. In Human Character and Behavior, Dr. Hafeez focuses our attention squarely on the horizontal axis and argues quite passionately that we Muslims have for far too long been giving short shrift to our responsibilities as God’s trustee on earth. Oh, we may think that we are good Muslims by fulfilling our responsibilities on the vertical axis by saying our five daily prayers at their appointed times, by attending the Friday prayer in a mosque, by fasting during Ramadan, etc. However, if we are neglecting our responsibilities and duties on the horizontal axis by failing as God’s trustee on earth to care fully and appropriately for the rest of God’s creation, how can it be said that we are adequately fulfilling our responsibilities to God? Do not our prayers and other acts of worship become empty rituals devoid of spirituality and meaning if we are failing to carry out God’s commands regarding our duties to our fellow human beings and to the rest of God’s creation? How do we cure this malady within our individual selves and within the Muslim community? For Dr. Hafeez, the answer is straightforward: we must develop our human character and behavior to the point that we truly actualize our potential as God’s trustee on earth. This is no easy assignment, for the distractions, temptations, and hardships of this world too frequently divert us from our higher calling as God’s trustee. Far too often, we fall victim to petty racism, nationalism, tribalism, and ethnocentrism. Likewise, our own personal and selfish desires frequently prevent us from truly wanting for our brothers and sisters in humanity what we want for ourselves. Nonetheless, Dr. Hafeez notes that we each have the potential to fulfill our role as God’s trustee. Drawing heavily on the Qur’an and Sunnah of Prophet Muhammad (peace be upon him), Human Character and Behavior offers us a chance to review our obligations along Islam’s horizontal dimension, as well as a blueprint for how to grow and develop our spiritual selves to the point where we can begin fulfilling those responsibilities. The added benefit is that our growth on the horizontal axis simultaneously enhances our worship of and relationship to God along the vertical dimension. Abu Yahya (Jerald F. Dirks), M.Div., Psy.D. July 2, 2010

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The complete islamic personality 5 min read.

Personal Development According to Islamic Teachings

Islam is a holistic system that impacts all areas of a person’s life. To this effect, Imam Hasan Al-Banna, a famous Muslim scholar, says, “A Muslim should strive to attain a strong body, good character, cultured thought. He should be able to earn a living, have pure belief, and correct worship. He should be able to control his desires, be careful about his time, organized in his affairs, and beneficial to those around him. These comprise the duties of every Muslim as an individual.” These ten points provide a well-rounded approach to personal development according to the teachings of Islam.

Qualities That Strengthen One’s Personality

Physical strength: the foundation of a well-rounded muslim personality.

According to the above quote, the first strength necessary for a complete Islamic personality is physical strength. Our health is a blessing and responsibility from God and the quality with which we take care of it affects all areas of our lives. If we are healthy, we have greater clarity of thinking, more energy, and enhanced emotional stability. Conversely, when we neglect our health, we fall victim to physical maladies like fatigue or lethargy, psychological issues like anxiety or depression, and spiritual struggles. For these reasons, good health is foundational in the development of the well-rounded Muslim personality.

The Second Strength: A Powerful and Present Connection With God

From good health comes the second strength which is an outward manifestation of a quality relationship with one’s Creator — good character. The Arabic word ‘matn’ means good but also firm. We can infer from this dual meaning that strong character must demonstrate itself not only in times of ease but also when things are difficult. [Read more: Character in Islam, an Introduction ]

When things are easy, it is no great challenge to maintain good conduct and treat people in the best way possible; but in the face of hardship, fatigue, frustration, disappointment, anger, and an array of other emotions, the fortitude of one’s character is put to the test. The person who has firm character can withstand these tests, but the one who is only putting on a show will eventually be exposed for who he or she really is.

Intellectual and Educational Rigor: The Key to a Strong Muslim Personality

The third strength necessary to build a strong Muslim personality is intellectual and educational rigor as the basis for attaining enlightened and refined thought. This is of utmost importance as many times this strength is neglected by people who are perceived to be “religious.” Islam is a system of life, informed by the teachings of the Divine, and embodied in the real-life example of Prophet Muhammad, the final prophet of Islam. Yet, to understand and apply Islamic teachings in a manner that goes beyond blind faith or superficial understanding, one must develop the intellect. Then one learns to think critically, cultivates powers of discernment so as to properly perceive what has value and what has priority, and comprehends the best ways to apply Islamic wisdom and practical solutions to problems facing humanity.

Why Financial Stability is Important for Spiritual Growth

The fourth type of strength necessary to build a strong Muslim personality capable of serving God and serving Islam is financial strength — being able to earn a living. It is very difficult to contribute to the well-being of society when one’s financial situation is so dire that he is primarily occupied with essential issues like food, clothing, shelter, and health care. A Muslim must always seek financial stability and sufficiency so that he can be independent and able to devote time and other resources in his service to Islam. Whether poor or affluent, all should seek some sort of financial stability.

The Importance of Pure Belief and Correct Worship in Islam

After mentioning physical, intellectual, and character strength, as well as financial stability, Imam Al-Banna then moves on to point out the importance of pure belief and correct worship. These are the basis and backbone of the first four strengths. Faith and worship are the sources by which the Muslim finds his or her direction in daily living and the kind of relationship with the Divine that is required to face the difficulties that come with service to the Truth. They constitute the well which quenches the spiritual thirst of the heart in its search for its natural inclination. [ Click here to learn more about worship in Islam. ]

The mission — to be of service to the Truth — requires much from the individual so dedicated, and herein lies the appropriateness and necessity of the last four characteristics. Firstly, the Muslim is constant in fighting his or her base desires.

In the struggle to worship God and live a righteous life there are endless difficulties and tests. These tests are sometimes very clear and open, but sometimes very subtle. They can be tests of our sincerity, whether our ego seeks excessive praise and aggrandizement, whether we are given to conciliation or argumentation, and countless other provocations by the lower self. These tests cannot be overcome except through a never-ending process of learning to control — to moderate, elevate, and channel —one’s desires.

How to Prepare for the Next Life by Managing Your Time

The next two of these characteristics are to be strict with one’s time and organized in one’s affairs. Time is life itself and the person who squanders time is squandering opportunities to develop the self and purify the heart. In this regard, Hasan al-Basri said, “O Son of Adam! You are nothing but a compilation of breaths and with each breath that passes, a piece of you is gone.” The well-rounded Muslim will also find that his or her responsibilities always outweigh the amount of time available. For this reason, the Muslim is always strict with his time and organized in her affairs so that they can reap the most benefit from this life before meeting their Lord in the next life.

The Core Objective of Islam: To Produce Benefit

The last characteristic is to be beneficial to others. We do well to reflect deeply on this. Everything that came before is lost if we are harmful to those around us. The scholars of Islam have said that the core objective of Islam is to produce benefit. Everything that we do is in the service of God, and what He requires from us is the intention and striving to bring about benefit to ourselves and all of humankind. [Learn more: Rush to Virtue ]

877-Why-Islam presents short talk on hadith highlighting attitidue of a believer. For more information please visit Islam 101 section for New Muslim Resource Center at reverts.whstaging.whyislam.org.

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Islam focuses on the continuous development of the individual. In fact, and not without reason, the Prophet is reported to have once said: ‘He whose two days are equal, is a loser.’

Personality development is also explained as the development of the organized pattern of behaviors and attitudes that makes a person distinctive. Personality development occurs by the ongoing interaction of temperament, character and environment.

Today, the modern corporate world has completely changed the meaning of the word ‘Personality Development.’ When it talks about personality development, it refers to the way we dress, the way we speak, the way we carry ourselves, and the way we present ourselves.

The modern concept of personality development focuses on the external outlook. But when Islam speaks about personality development, it mainly focuses on developing the personality of the individual from within and making him a better person, from the point of view of his character. Islam is a complete system that impacts all areas of a person’s life. Allah ( swt ) tells us in the Qur’an:

“Have you not considered how Allah presents an example, (making) a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky? It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will be reminded” (Quran 14:24-25).

This is a verse which speaks about Personality Development of the individual in detail.

The first aspect mentioned in the verse is about the roots of a tree. The meaning of the roots of a tree refers to the Eeman of the individual. If the roots are firmly fixed in the earth, the tree becomes stronger and longer and if the roots are not firmly fixed it can fall any time. Thus, an individual can only develop when he has strong belief in every aspect of Islam.

The second aspect mentioned in the verse is about the branches of a tree. The branches refer to continuous development of the individual’s personality. Thus, an individual should continuously strive for his knowledge, social, moral and talent development.

The third aspect mentioned in the verse is fruits. Fruits refer to the return what an individual can give to the society. Thus, the personality of an individual can only be effective and fruitful when he contributes to the society using his skill and talent.

Prophet Muhammad ( saws ) once said, “The best of people are those that bring most benefit to the rest of mankind.”  (Daraqutni, Hasan)

Salah is a tool which helps an individual to develop his spiritual personality. Praying five times a day, makes a person God conscious. Hajj is a tool which helps an individual to develop his social personality. When an individual performs Hajj, he learns and witnesses equality and universal brotherhood, which helps him for the rest of his life.

Reading the Qur’an is an act which helps to develop his intellectual personality. Reading Qur’an regularly, helps a person to gain more knowledge and helps him understand the purpose of life. Reading and understanding the life of Prophet Muhammad ( saws ) helps a person to develop his moral personality. When a person reads the life of Prophet Muhammad ( saws ), he also strives to imitate and behave in the same manner.

Islam focuses on the continuous development of the individual. In fact, Prophet Mohammed ( saws ) is reported to have once said: “He whose two days are equal, is a loser.”   (Daiylami)

This hadith clearly specifies that the individual has to focus on continuous improvement. If he does not do something different or does not learn something new the next day, he is termed to be a loser.

Believers are always in a race towards Paradise. They always try to have their today better than their yesterday. They want to keep on increasing their piety and good deeds. They try to devote more time, energy, and resources with each passing day to winning Allah’s pleasure.

Always wanting their inner self to be on a constant course of improvement, they do not want to ever repeat their mistakes. Indeed, they learn from their experiences, and try to purify their hearts and their intentions to make them better all the time. Thus, a Muslim’s two days are not equal.

A Muslim’s competition is with himself, because he knows that as he get better, he wins more of Allah’s pleasure and, thus, higher and better places in Paradise. It is immaterial how good one is, when compared to others. However, when a believer sees another trying harder than oneself for Allah’s pleasure, it motivates him, too, to do the same.

The Companions of Prophet Muhammad ( saws ) competed with each other, but not for the things of this world. When the individual continuously strives for all this, he tends to develop his personality from within. If each day we make only one tiny improvement; tell one less lie, do one additional act of charity, learn a hadith , just think how much you will improve over time.

To develop the personality from within, the Qur’an and the teachings of Prophet Muhammad ( saws ) emphasizes people to be truly righteous, to have good intentions, to be truthful, to keep up the promise, to develop tolerance, to be polite, to be kind, to be thankful, to be steadfast, to be honest, to be cooperative, etc.

Developing all these qualities will make a person best in character. On the other hand, the Qur’an and the teachings of Prophet Muhammad ( saws ) instructs people not to indulge in backbiting, not to lie, not to be suspicious, not to be jealous, not to get angry, not to be proud, not to abuse people, not to be a hypocrite, not to taunt, not to mock, not to discriminate, not to indulge in any kind of fraud or cheating.

It is not without reason, therefore, that Prophet Muhammad ( saws ) is reported to have once said: “The best of people are those with the most excellent character.”  (Tabarani)

In another verse, Allah ( swt ) related development of one’s personality to success and failure. He ( swt ) tells us in the Qur’an: “He is, indeed, successful who purifies it. And he is, indeed, a failure who corrupts it.” (91: 9-10)

The verse explains personality development through purification of one’s soul. The inspiration for recognizing good and evil has been mentioned which also explains the meaning of personality development that is to purify the self from wickedness and to nourish it with the fear of Allah ( swt ) and righteousness.

In other words, true personality development is to nurse – or train – the self in such a way that goodness and righteousness are encouraged and achieve prominence. The real progress of the self and the nourishment of the soul lie in developing this quality.

This reality can be understood by an example: a plant can grow only when it gets a congenial environment and it is properly watered. Otherwise a powerful breeze would be sufficient to uproot it.

The individual should, first of all, purify himself from disbelief and transgression and should accept the divine guidance and become an obedient slave of Allah ( swt ). The path of obedience is the path of the Shariah , by following which man can become righteous and virtuous.

The best and the most effective recipe presented by the Qur’an for one’s personality development is Allah’s exalted and perfect Shariah. By directing man to the right method of personality development, the Qur’an has kept man away from all those unnatural and awkward methods and ways which the followers of many other ideologies have invented with the objective of personality development.

The Qur’an wants man to concentrate on this reality so that he may shape his life accordingly and when he may return from this testing ground of the world, the goal of his success may be before his eyes. Thus, this verse also gives importance to the development of personality from within.

Islam provided a well-rounded approach for personality development. A man should be able to earn a living, have pure belief, correct worship, able to control his desires, be careful about his time, organized his affairs and beneficial to those around him.

In order to achieve all this, a person should be physically, spiritually and intellectually strong. Thus, Islam gives importance for a person to develop his personality in all these three dimensions.

As Allah ( swt ) says in the Qur’an: “And verily, you (O Muhammed) are on an exalted standard of character.” (68:4). Indeed, Ayesha ( ra ) described Prophet Muhammad ( saws ) thus: “His character was the Qur’an.”

The Qur’an and the life of Prophet Muhammad ( saws ) give us certain guidelines on the “do”s and “don’t”s for an individual to build a strong personality. They are the best source of guidance for a person to develop his or her character and overall personality.

Of course, no workshop can create the impact which the Qur’an and the teachings of Prophet Muhammad ( saws ) can create. Good manners and character lead to prosperity, while bad ones lead to misery.

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• Ask the Counselor
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They Say Life is a Test: What Am I Being Tested For?

In this counseling answer:

• Tests from Allah are a form of His justice; they are a way to distinguish those who have a firm faith in Allah regardless of how well they are able to manage the test itself.
• They are also a blessing in the form of purification and a sign of His mercy and love

Allah’s tests are not the same as an academic test. Allah’s tests are not related to knowledge as such in the way that worldly tests are. 

• With Allah’s tests, there is nothing like pass or fail as such. Whether one copes well with the test or not, the reward from enduring the test is great.
• Another difference between the common understanding of a test and Allah’s test is that Allah’s tests are not always in the form of hardships. Quite the contrary, a test from Allah can come in the form of an apparent blessing.

5 Reasons Why Allah Tests Us With Hardship

Assalamu alaikum sister, .

The questions you ask do make sense to some extent.

It is also clear why these questions are causing you to have such doubts and have negative feelings towards Allah.

However, with a little understanding you will see how your perspective will change as your doubts ease. 

Allah’s test is different from an academic test 

Having gone through school our understanding of what’s tested is very straightforward.

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Any test you sit tends to follow the same protocol with a result that ends in a simple pass or fail.

The consequences of a pass or fail are solely related to worldly gain.

This is a process that we are all familiar with from a young age.

It is only natural to expect that when we hear of Allah’s test to expect the same.

This is an error that can lead to much misunderstanding.

With Allah’s tests, there is nothing like pass or fail as such.

Whether one copes well with the test or not, the reward from enduring the test is great.

The way one deals with the test may contribute to a bigger or lesser reward, but for the one who endures the bigger test, the reward is greater

It was narrated from Anas bin Malik that the Messenger of Allah (ﷺ) said: “The greatest reward comes with the greatest trial. When Allah loves a people He tests them. Whoever accepts that wins His pleasure but whoever is discontent with that earns His wrath.” (Sunan Ibn Majah 4031) 

Tests can also come in the form of blessings 

Another difference between the common understanding of a test and Allah’s test is that Allah’s tests are not always in the form of hardships.

Quite the contrary, a test form Allah can come in the form of an apparent blessing.

Such as good health or abundance in wealth. Without deeper reflection one might wonder how such blessings could be a test.

However, the person with good health or wealth will be questioned 

Allah’s tests are not about wisdom

Allah’s tests are not about testing how wise someone is.

Instead, they serve a very different purpose. Allah’s tests serve many different purposes.

They are a way to distinguish those who have a firm faith in Allah as well as the opportunity to prove one’s faith and purify oneself .

So, as you can see, the purpose of Allah’s test is very different to the worldly types of tests that you are thinking about. 

Check out this counseling video:

Tests from Allah are a sign of His Justice 

Tests from Allah are a way to distinguish those who have a firm faith in Allah regardless of how well they are able to manage the test itself.

Afterall, wouldn’t people question why they ended up in the Hellfire if there was no way to prove themselves to Allah? They would call Allah unjust.

By putting people through tests in this life it makes it very clear to Allah and to man. Allah describes this very clearly in Surah Ankabut

Do the people think that they will be left to say, “We believe” and they will not be tried? But We have certainly tried those before them, and Allah will surely make evident those who are truthful, and He will surely make evident the liars. Or do those who do evil deeds think they can outrun Us? Evil is what they judge. Whoever should hope for the meeting with Allah – indeed, the term decreed by Allah is coming. And He is the Hearing, the Knowing. And whoever strives only strives for [the benefit of] himself. Indeed, Allah is free from need of the world’s. And those who believe and do righteous deeds – We will surely remove from them their misdeeds and will surely reward them according to the best of what they used to do. (Qur’an, 29:2-7)

Tests from Allah are a sign of His Mercy 

Allah’s tests are very complex. Not only can they come in the form of blessings or hardships, as well as being a sign of being the Most Just, but they are also a blessing in the form of purification and a sign of His Mercy and love as we can learn from the following Hadith. 

Narrated `Aisha: (the wife of the Prophet) Allah’s Messenger (SAW) said, “No calamity befalls a Muslim but that Allah expiates some of his sins because of it, even though it were the prick he receives from a thorn.” (Sahih al-Bukhari 5640) 

Tests cause us to turn to Allah

When someone is living an easy life, they are more likely to forget Allah.

However, when faced with a test they are more likely to turn to Allah. This in itself is a blessing. 

Opportunity for self-assessment, reflection and growth 

Furthermore, they provide the opportunity to take a step back in self-reflection to better oneself as a person.

Without such tests in our lives, this cannot happen.

Whilst facing a test, people will either make deep considerations during the test, or after.

Tests help people to identify the blessings in their life and to learn from experience in order to make positive changes. 

Summary 

So, as you can see, the main thing to remember is that Allah’s tests are different to worldly tests in many ways.

They are much more complex. Tests from Allah can come in the form or trials as well as blessings too. Allah’s tests are a means of showing His qualities of Justice and Mercy.

On the surface, they may seem like negative things, but in fact, they are an opportunity for self growth and development too so come with many benefits on the other side. 

May Allah guide you and make things easy for you. May He never test you beyond what you can bare and may you find comfort in remembering Him.

Disclaimer :  The conceptualization and recommendations stated in this response are very general and purely based on the limited information provided in the question. In no event shall AboutIslam, its counselors or employees are liable for any damages that may arise from your decision in the use of our services.

Why Does Allah Test Those He Loves Most?

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The ideal personality of the Muslim

• Section: Ideal Muslim

His attitude towards Allah One of the most distinguishing features of the (ideal) Muslim is his deep faith in Allah, The Exalted, and his conviction that whatever happens in the universe and whatever befalls him, only happens through the will and the decree of Allah. The Muslim is closely connected to Allah, constantly remembers Him, puts his trust in Him and is obedient towards Him.

His faith is pure and clear, uncontaminated by any strain of ignorance, superstition or illusion. His belief and worship are based on the Quran and the authentic ‘Sunnah’. The Muslim is alert and open-minded to the magnificence of Allah. He knows that it is Allah who is in control of the affairs of the universe and of mankind, and He (Allah) Knows all and Witnesses every secret.

A Muslim feels in the depths of his soul that he is in constant need of the help and support of Allah, no matter how much he may think he can do for himself. He has no choice in his life but to submit to the will of Allah, worship Him, strive towards the Right Path and do good deeds.

This will guide him to be righteous and upright in all his deeds, both in public and in private.

A Muslim recognizes the signs of the unlimited power of Allah in the universe, and so his faith in Allah increases: Allah, The Exalted, Says (what means): “Verily! In the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His sovereignty) for men of understanding. Such as remember Allah, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord! You created not this in vain. Glory be to You! Preserve us from the doom of Fire.” [Quran 3: 190-191] His attitude towards his body, mind and soul

The Muslim pays due attention to his body’s physical, intellectual and spiritual needs.

He takes good care of his body, promoting its good health and strength. He is active, doesn’t eat in excess; but he eats enough to maintain his health and energy. He understands that a strong believer is more loved by Allah than a weak believer. Allah, The Exalted, Says (what means): “…Eat and drink; but waste not by excess, for Allah loves not the wasters.” [Quran 7: 31]

The Muslim keeps away from drugs and stimulants. He also does not forget to exercise regularly to maintain his physical fitness.

It is no surprise that the Muslim is concerned with his clothing and appearance. The Muslim does all of this in accordance with the Islamic ideal of moderation, avoiding the extremes of exaggeration and negligence.

Allah Says (what means): “Say: Who has forbidden the adornment of Allah which He has brought forth for His bondmen, and the good things of His providing? Say: Such, on the Day of Resurrection, will be only for those who believed during the life of the world. Thus do We detail Our revelations for people who have knowledge.” [Quran 7: 32]

As for his intellectual care, the Muslim takes care of his mind by perusing beneficial knowledge. He is responsible to seek knowledge whether it is religious or secular, so he may understand the nature and the essence of things. Allah Says (what means): “…and say: My Lord! Increase me in knowledge.” [Quran 20: 114]

The Muslim does not forget that man is not only composed of a body and a mind, but that he also possesses a soul and a spirit, and feels a longing for higher things that make him rise above this materialistic life and scale the heights of goodness, virtue and light.

Therefore, the Muslim pays as much attention to his spiritual development as to his physical and intellectual development, in a precisely balanced fashion which does not concentrate on one aspect to the detriment of others.

His attitude towards people

With his parents, the Muslim is an example of sincere filial piety. He treats them with kindness and respect, infinite compassion, utter politeness and deep gratitude. He recognizes their status and knows his duties towards them. Allah Says (what means): “And serve Allah. Ascribe nothing as partner unto Him. (Show) kindness unto parents…” [Quran 4: 36]

With his wife, the Muslim exemplifies good and kind treatment, intelligent handling, deep understanding of the nature and psychology of women, and proper fulfillment of his responsibilities and duties.

With his children, the Muslim is a parent who understands his great responsibility towards them which is, as well as flooding them with love and compassion, to pay attention to anything that may influence their Islamic development and give them proper education, so that they become active and constructive elements in society, and a source of goodness for their parents, community, and society as a whole.

With his relatives, the Muslim maintains the ties of kinship and knows his duties towards them. He understands the high status given to relatives in Islam, which makes him keep in touch with them, no matter what the circumstances.

With his neighbors, the Muslim illustrates good treatment and consideration of others’ feelings and sensitivities. He puts up with mistreatment and turns a blind eye to his neighbor’s faults while taking care not to commit any such errors himself.

The Muslim relationship with his brothers and friends is the best and purest of relationships, for it is based on love for the sake of Allah. He is loving, not cold towards them; he is loyal and does not betray them; he is sincere and does not cheat them; he is gentle and never harsh; he is tolerant and forgiving; he is generous and he supplicates for them (his brothers and friends).

In his social relationships with all people, the Muslim is well-mannered, civil and noble, characterized by the attitudes which Islam encourages.

The Muslim does not envy others. He fulfils his promises. He has the attitude of shyness. He is cheerful. He is not pushy. He is patient. He avoids slandering or uttering obscenities. He does not unjustly accuse others. He is shy and modest. He does not interfere in that which does not concern him. He refrains from gossiping, spreading slander and stirring up trouble. He avoids false speech and suspicion. When he is entrusted with a secret, he keeps it. He is modest and never arrogant. He does not make fun of anyone. He respects his elders. He mixes with the best of people. He strives to reconcile between the Muslims. He calls others to Islam with wisdom and beautiful preaching. He visits the sick and attends funerals. He returns favors and is grateful for them. He guides people to do good. He always likes to make things easy and not difficult.

The Muslim is fair in his judgements. He is not a hypocrite, a sycophant or a show-off. He does not boast about his deeds and achievements. He is straightforward and is never devious or twisted, no matter what the circumstances. He loves noble things and hates foolishness. He is generous and does not remind others of his gifts or favors. He is hospitable and does not complain when a guest comes to him. He prefers others to himself as much as possible. He relieves the burden of the debtor. He is proud and does not think of begging.

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Great Islamic personalities

Eight distinctive qualities of Imam Abu Hanifah  رَحْمَةُ الـلّٰـهِ عَلَيْه

Eponymous founder of the largest Islamic school of thought today and Imam to hundreds of millions of adherents across the globe, the Greatest Imam (Imam Al-A’zam ) , Nu’man Bin Saabit رَحْمَةُ الـلّٰـهِ عَلَيْه, better known by his teknonym Abu Hanifah ,  holds a unique position in the history of Islam. Hailed as a genius of Islamic Law, his authority, juristic acumen, and intelligence is widely acknowledged. Great Islamic personalities.

Perhaps his name was a sign of his future role in the formulation of Islamic Jurisprudence, as Imam Ibn-e-Hajar Al-Haytami رَحْمَةُ الـلّٰـهِ عَلَيْه explained: ‘Lexically, ‘Nu’man’ refers to the blood by which the entire anatomy is maintained and because of which all mechanisms of the body are able to function; the blessed person of Imam Al-A’zam رَحْمَةُ الـلّٰـهِ عَلَيْه is like that life-force and epicentre of Islamic Jurisprudence. (Al-Khayraat-ul-Hisaan, p. 31)

Divine grace favoured him with many unique merits and qualities, eight of which are described below:

• He was an eminent Follower (Taabi’i), being born in the second of the three blessed generations. During his lifetime, he was privileged to encounter four companions of the Prophetصَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم, viz.: Anas Bin Malik, Abdullah Bin Abi Awfa, Sahl Bin Sa’d Al-Sa’di, and Abu Tufayl Amir Bin Wasilah رَضِىَ الـلّٰـهُ عَـنْهُم. (Mirqat-ul-Mafatih,Muqaddamah-tul-Mu`allif, vol. 1, p. 75) Great Islamic personalities
• He had had four thousand teachers and approximately eight hundred students; more than any other Imam of jurisprudence. (Al-Khayraat-ul-Hisaan, p. 37; Al-Manaqib-lil-Kardari, vol. 1, p. 15)
• After the Companions , he was the first widely followed founder of a legal tradition (Mujtahid) that survived the test of time. The codification of and approach to jurisprudence that he initiated was adopted by all subsequent jurists and hadith scholars, including Imam Malikرَحْمَةُ الـلّٰـهِ عَلَيْه in his Hadees compendium, the Muwatta.  (Tabyeez-us-Sahifah, p. 138; Mirat-ul-Manajih, Muqaddamah, vol. 1, p. 15)
• All jurists after him drew on his approach to legal deduction (Istidlaal) and inference (Istinbaat). Imam Al-Shaafi’i famously alluded to this: ‘مَنْ اَرَادَ اَنْ يَتَبَحَّرَ فِی الْفِقْهِ فَهُوَ عِيَالٌ عَلَى اَبِی حَنِيفَةَ’ ‘ Everyone who  wants to gain expertise in jurisprudence is dependent on Abu Hanifah .’ Others added that Imam Abu Hanifah is the garden of Islamic Law; jurists and non-jurists alike need him.   (Rad-ul-Muhtar, Muqaddamah, vol. 1, p. 151)
• Allah Almighty granted special acceptance to his school of thought, making it the largest school in terms of number of adherents. According to ‘Allamah Ali Al-Qaariرَحْمَةُ الـلّٰـهِ عَلَيْه, two thirds of the Muslim population adhere to the school of Imam Abu Hanifah. (Mirqat-ul-Mafatih, Muqaddamah-tul-Mu`allif, vol. 1, p. 74) Great Islamic personalities
• Along with knowledge, he was a beacon of asceticism, piety, worship, and spirituality, the likes of which are seldom found. (Majmu’ah Rasaail Abul-Hasnaat, p. 37)  He completed the recitation of the Quran seven thousand times at the place where he passed away.  (Mirqat-ul-Mafatih, Muqaddamah, vol. 1, p. 77)
• The academic genealogies of all jurists (Fuqaha) and Hadees scholars (Muhaddiseen) link back to him, making them his direct or indirect students. (Mirat-ul-Manajih, Muqaddamah, vol. 1, p. 15)
• His school of thought was able to bring Islam to and flourish in lands which no other school of thought could reach, including Pakistan, India, Byzantium, Turkey, and Ancient Transoxiana. (Majmu’ah Rasaail Abul-Hasnaat, p. 37)

This Ramadan, let your rizq raise a voice for the ummah.

The Character of Prophet Muhammad ﷺ: How His Noble Qualities and Personality Are Proof of His Prophethood

Published: April 18, 2017 • Updated: February 22, 2024

Author : Sh. Mohammad Elshinawy

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

In the name of God, the Most Gracious, the Most Merciful.

Updated: September 21, 2022

See updates

September 21, 2022 Substantial revisions have been made to this paper in order to align with our newly published e-book The Final Prophet: Proofs for the Prophethood of Muhammad.

For more on this topic, see Proofs of Prophethood

Introduction.

Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore, by their fruits you will know them. [1]

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The character of prophet muhammad ﷺ.

It is known that someone who claims to be a prophet is either one of the best and noblest of the creation, or the worst and most wicked of them… so how could there ever be any confusion between the best and noblest and between the worst and most wicked?… There has never been any liar who claimed prophethood except that his ignorance, dishonesty, wickedness, and devilish ways became clear to anyone who possessed the smallest degree of discernment. [2]

…its value in making for accuracy cannot be questioned, and the Muslims are justified in taking pride in their science of tradition. In other ancient records, we have to take what is told on the author’s assertion: it is rare that a Greek or Roman historian tell us the source of his information… [3]

But their careful scrutiny of the chains of transmission and their meticulous collection and preservation of variants in the transmitted narratives give to medieval Arabic historiography a professionalism and sophistication without precedent in antiquity and without parallel in the contemporary medieval West. By comparison, the historiography of Latin Christendom seems poor and meagre, and even the more advanced and complex historiography of Greek Christendom still falls short of the historical literature of Islam in volume, variety and analytical depth. [4]

1. His honesty and integrity

It goes greatly against the impostor-theory, the fact that he lived in this entirely unexceptionable, entirely quiet and commonplace way, till the heat of his years was done. He was forty before he talked of any mission from Heaven. All his irregularities, real and supposed, date from after his fiftieth year, when the good Kadijah died. All his ‘ambition,’ seemingly, had been, hitherto, to live an honest life; his ‘fame,’ the mere good-opinion of neighbors that knew him, had been sufficient hitherto. Not till he was already getting old… and peace growing to be the chief thing this world could give him, did he start on the ‘career of ambition;’ and, belying all his past character and existence, set up [by others] as a wretched empty charlatan to acquire what he could now no longer enjoy! For my share, I have no faith whatever in that [impostor-theory]. [7]

I asked you whether you ever accused him of lying before he stated what he stated [about prophethood]. You replied in the negative, and I know that he would not refrain from lying about others and then lie about God… And I asked you whether he ever betrayed [anyone]. You replied in the negative, and likewise the messengers never betray… If what you are saying is true, he will conquer the place of these two feet of mine. And I knew [from scripture] that he would soon emerge, but I never assumed that he would be from among you. And if I knew that I could reach him [safely], I would have been bent on meeting him. And if I were in his presence, I would personally wash his feet. [9]

2. His simplicity and humility

The good sense of Muhammad despised the pomp of royalty. The Apostle of God submitted to the menial offices of the family; he kindled the fire; swept the floor; milked the ewes; and mended with his own hands his shoes and garments. Disdaining the penance and merit of a hermit, he observed without effort or vanity the abstemious diet of an Arab. [15]

On solemn occasions, he feasted his companions with rustic and hospitable plenty. But, in his domestic life, many weeks would pass without a fire being kindled on the hearth of the Prophet. [16]

He was sober and abstemious in his diet and a rigorous observer of fasts. He indulged in no magnificence of apparel, the ostentation of a petty mind; neither was his simplicity in dress affected but a result of real disregard for distinction from so trivial a source… [17]

His military triumphs awakened no pride nor vainglory, as they would have done had they been effected for selfish purposes. In the time of his greatest power, he maintained the same simplicity of manners and appearance as in the days of his adversity. So far from affecting a regal state, he was displeased if, on entering a room, any unusual testimonials of respect were shown to him. [18]

Head of the State as well as the Church; he was Caesar and Pope in one; but he was Pope without the Pope’s pretensions, and Caesar without the legions of Caesar, without a standing army, without a bodyguard, without a police force, without a fixed revenue. If ever a man ruled by a right divine, it was Muhammad, for he had all the powers without their supports. He cared not for the dressings of power. The simplicity of his private life was in keeping with his public life. [20]

3. His mercy and compassion

4. his clemency and forgiveness, 5. his bravery and valor, 6. his generosity, 7. his perseverance and trust in god.

Your tribe (Quraysh) has troubled me a great deal, but nothing was worse than the day of ‘Aqabah when I presented myself to [the chief of Taif] ‘Abd Yālayl ibn ‘Abd Kulāl, and he did not respond as I had hoped. I eventually departed, overwhelmed with grief, and did not return to my senses until I found myself at a tree where I lifted my head towards the sky to see a cloud shading me. I looked up and saw Gabriel. He called out to me, saying, “Allah has heard your people’s statements to you and how they have replied, and Allah has sent the Angel of the Mountains so that you may order him to do whatever you wish to these people.” The Angel of the Mountains greeted me and said, “O Muhammad, order what you wish, and if you like, I will let the two mountains fall upon them.” I said, “No, rather I hope that Allah will bring from their descendants people who will worship Allah alone without associating partners with Him.” [65]

If you do not aid the Prophet, Allah has already aided him when those who disbelieved had driven him out [of Mecca] as one of two, when they were in the cave and he said to his Companion, ‘Do not grieve; indeed Allah is with us.’ And Allah sent down His tranquility upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah that is the highest. And Allah is Exalted in Might and Wise. [69]

He was the most faithful protector of those he protected, the sweetest and most agreeable in conversation. Those who saw him were suddenly filled with reverence; those who came near him loved him; they who described him would say, “I have never seen his like either before or after.” He was of great taciturnity, but when he spoke it was with emphasis and deliberation, and no one could forget what he said. [71]

His readiness to undergo persecution for his beliefs, the high moral character of the men who believed in him and looked up to him as a leader, and the greatness of his ultimate achievement—all argue his fundamental integrity. To suppose Muhammad an imposter raises more problems than it solves. Moreover, none of the great figures of history is so poorly appreciated in the West as Muhammad… Thus, not merely must we credit Muhammad with essential honesty and integrity of purpose, if we are to understand him at all; if we are to correct the errors we have inherited from the past, we must in every particular case hold firmly to the belief in his sincerity until the opposite is conclusively proved; and we must not forget that conclusive proof is a much stricter requirement than a show of plausibility, and in a matter such as this only to be attained with difficulty. [72]

When he ﷺ looked at someone, he looked them in the eyes. He was the most generous-hearted of men, the most truthful of them in speech, the mildest-tempered of them and the noblest of them in lineage. Anyone who would describe him would say I never saw before or after him the like of him. [73]

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Muhammad’s Life and Its Significance Essay

Introduction, early life of muhammad, the revelation, muhammad’s personality, muhammad and the quran, preaching about the revelations, muhammad’s message to meccans, muhammad migrated to medina, works cited.

Muhammad was mainly a religious leader who made a significant contribution to the growth of Islam in the Saudi Arabia and the Middle East during his time. In 570 CE, Muhammad was born in Mecca where he grew up under Islamic traditions, which shaped his growth during childhood (Peterson 34). Muhammad was the only child of Amina bin Wahb and Abd bin Al-Muttalib.

Unfortunately, his parents died when he was barely six years, and thus Muhammad grew up under the care of his uncle, Abu Talib. Despite such a humble beginning, Muhammad grew up and became one of the most influential people in human history because he made a significant contribution to the development of Islam. Given that humanity had lost their way and indulged in wickedness, Muslims believed that God would send them a prophet who would come and show them a new way of life.

According to Saleh, while Amina was pregnant, she saw a bright light on her belly and heard a voice, which informed her to dedicate her child to God and name him Muhammad (28). Such a divine revelation did show that Muhammad was a special person in human history because God had prepared him to guide humanity. In this view, this essay examines Muhammad’s life and experiences with a view of highlighting his significance in shaping human history and the growth of Islam.

Examination of Muhammad’s life shows that he started from a humble background and gradually became a great person in the Saudi Arabia and across the world. In 570 CE, Amina bin Wahb and Abd bin Al-Muttalib gave birth to Muhammad in Mecca and brought him up under the influence of Islamic traditions. Before his birth, Muslims and other people had predicted that a prophet would be born in the Middle East, who would lead the people.

Saleh examines that Muhammad life is unique because Christians, Jews, Zoroastrians, and pagans predicted that a great religious leader would arise from the Middle East, and he would be a prophet and a messenger ordained by God (28). Since many people predicted his coming, it indicates that Muhammad was a divine leader. Like Jesus in the Bible, the wise men and magicians predicted that a great leader would emerge from the Middle East who would lead people into new life.

Muhammad grew as an orphan under the care of his uncle because his parents died when he was barely six years old. This means that Muhammad grew up as an orphan and managed to become a great person in the Middle East. During his time, people regarded family lineage as an important parameter of gauging the significance or the status of a person in the society.

As predicted, many people expected that the prophet would arise from a family with noble lineage. Saleh states that Muhammad emanated from a noble lineage of the Quraysh tribe, which was not among the wealthiest tribes (28). Hence, it implies that Muhammad originated from a poor family, which did not have sufficient riches to boost his significance in society.

Under the care of his uncle, Muhammad looked after his uncle’s cattle. As he looked after the cattle, Muhammad demonstrated that he was a hard working young boy during his teenage period. His uncle trusted him and let him to accompany other merchants as they traded with Syria. Other merchants recognized his industriousness and trustworthiness in trade, and thus admired his character.

The industriousness and trustworthiness of Muhammad made him to gain recognition among great merchants. Khadija bint Khawalayd was one of the great merchants who recognized Muhammad and requested him to work for her. Khadija bint Khawalayd was a widow who was the wealthiest trader from a noble family in the Saudi Arabia.

Muhammad worked very hard while trading with merchants from various regions in the Middle East and brought profits that he earned to his mistress. Working for Khadija bint Khawalayd, Muhammad continued to demonstrate industriousness and trustworthiness, which greatly attracted his mistress.

When Khadija bint Khawalayd saw that Muhammad was a hardworking and honest young man, she decided to marry him at the age of 25 while she was at the age of 40. When he married Khadija bint Khawalayd, Muhammad entered into a noble family with great wealth, and thus he started to become a very influential person in the Middle East.

Peterson holds that Muhammad married into a prestigious family, which helped him to pursue is career, dream, and vision in life. As a great merchant in the city of Mecca, Muhammad managed to enter into an elite class where he gained massive influence on the population. The influence that Muhammad had in Mecca due to social, economic, and political class made him gain recognition across the Middle East.

When in the city of Mecca, Muhammad obtained a revelation from God, which showed him iniquities that people performed in Mecca. The traditional idolatry dominated Mecca as people abandoned God and worshiped different idols. The revelation of iniquities and idolatry greatly troubled his heart and compelled him to fast and pray continually in solitary places (Peterson 179). Since Muhammad had never been a religious leader, he found it difficult to communicate his revelations.

Muhammad continued to see visions and dreams, which revealed to him about the state of apostasy in the city of Mecca. Muhammad went into the wilderness where he meditated further about his visions and dreams. After three years, Muhammad started to publicize visions and dreams that God gave him in the wilderness. The first prophetic revelation took place in the wilderness when Muhammad was in a cave.

According to Saleh, when Muhammad was in a cave, angel Gabriel visited him and commanded him to read a verse in the Quran (32). The experience of the visiting angle shocked Muhammad because he realized that the visions and dreams he has been experiencing for several years were from God.

As the angel Gabriel commanded Muhammad to read a book, Muhammad was unable because he was illiterate. Illiteracy prevented Muhammad from reading the book that angle Gabriel brought to him. However, his illiteracy later confirmed that Muhammad was indeed a prophet that God had chosen to lead His people from idolatry into righteousness.

When Muhammad encountered angel Gabriel, he became more determined than ever to exterminate the idolatry and evil in Mecca, which had permeated into the Arabian society. Saleh describes the vision of Muhammad in the cave that it was so overwhelming and remarkable as its main purpose was to convince Muhammad about his mission of leading humanity into righteousness (33).

In this view, the first revelation of Muhammad indicates that Muhammad was a divine leader. Moreover, it shows that God bestowed literacy ability to Muhammad so that he could read the Quran and teach people the right way of life that God wants them to follow. Thus, the capacity to recite the Quran despite his literacy ability shows that Muhammad had supernatural powers.

Muslims strongly believe that Muhammad was born around 570 CE at the time when diverse prophecies had indicated his coming. Although there is no ample evidence in the Quran about his date of birth, other books provides 570 CE as his date of birth in the Arabian city, Mecca. He was born to a poor family living in the desert and further lost his parents at a tender age. His uncle, Abu Talib, brought him up in the same city.

At an early age, he portrayed a strong personality of independence and desire to do things in his own way. The personality of self-reliance and industriousness did set Muhammad apart from his peers, and propelled his recognition by his uncle and the merchants who interacted with him. Despite being a young merchant, he was still a shepherd as he looked after his uncle’s sheep and camels (Saleh 23). The personality of self-reliance and industriousness convinced his mistress to marry him at the age of twenty-five.

Moreover, his personality of self-reliance made him to live a unique lifestyle and perform things independently. This is evident because Muhammad went into a solitary place as he fasted, prayed, and meditated in caves. Since he appeared unique and independent, people who were very close to him understood his personality and always allowed him to do things his own way, which illustrates that they admired his way of life and doing things (Peterson 41).

He continued to carry out his prayers in seclusion at the age of about forty, and he first came across the first God’s revelation in his life. He continued to have the revelations for a long time, but he did not reveal them to anybody until three years later. Muhammad kept the revelations secret because he was meditating on how he could reveal to the people. Hence, the personality of self-reliance enabled Muhammad to give his revelations in a timely manner for people to understand.

Despite the fact that Muhammad grew up in a humble background, he had influential personality, which made him a legendary Muslim leader. Rubin (53) notes that Muslims believe that Muhammad was a prophet of God as well as a messenger, but they suppose that he was the strongest and the most influential among prophets. In the Muslim community, Muhammad is an influential icon just like Jesus is to the Christian community.

According to Saleh, Muslims and Christians predicted the coming of Muhammad as a prophet from the Middle East. Muslims believe that his birth happened in 570 CE, and his parents named him Abu al-Qasim Muhammad, which is translated as Muhammad. Even though God used many prophets to deliver messages to his people, Muhammad is believed to have been the last and the most influential, as evidenced by his initiation of the Quran writing.

Non-Muslims refer to Muhammad as the founder of the Islamic religion, but Muslims believe that he was not the founder of the Islamic religion, but rather he was a follower, and thus an Islam. In addition, Muslims took him as a restorer of the unaltered faith of Adam, Abraham, and other prophets like Elijah and Jesus (Peterson 61). Therefore, the influential personality of Muhammad made him to become a great religious leader in Mecca.

Muhammad played a central role in the writing of the Quran because he received verbal revelation in the caves where he was fasting, praying, and meditating. When Muhammad experienced divine revelation about the apostasy in Mecca, he went into the wilderness and entered into the cave where he fasted and prayed constantly for several years.

Saleh argues that the verbal revelations that Muhammad received while in the caves was called Quran because they formed the basis of the Quran teachings (34). According to the Islamic beliefs, during one of his praying sessions, the archangel Gabriel appeared to him in the year 610 and revealed God’s message to him. In the revelation, God commanded Muhammad to recite some verses, which was later written in the holy book of the Quran.

Gabriel argues that since verbal revelations that God gave to Muhammad were written immediately, it implies that the Quran contains accurate revelations that God wants humanity to hear (2). This means that Muhammad left a great legacy to Muslims and Islamic religion because he acted as a messenger and a prophet that God used in delivering messages to the humanity

Since Muhammad obtained verbal revelations, Muslims believe that he contributed significantly to the information in the Quran. Going back to his early life, his character of isolating himself from other people’s activities and going to the caves in the mountains played a major role in the development of the Quran. The Quran contains the revelations that Muhammad experienced while he prayed in the caves at the age of forties.

Gabriel says that Muhammad had adopted the habit of fasting and praying regularly, as he often visited the caves in the mountains near Mecca (23). During the period of three years when Muhammad deeply meditated about the revelations and the apostasy that he saw in Mecca, the angel Gabriel approached him and commanded him to read a book (Saleh 25). Later Muhammad learnt that the angel wanted him to recite some verses in the Quran.

The revelations that Muhammad experienced did shock him because he kept wondering how he could approach Meccans and warn them about an impending judgment if they do not leave idolatry. Muhammad could not help thinking that people would dismiss his claims and refer to him as an evil person. The fear of revealing the revelations explains why he took three years before publicly proclaiming about the true God and his revelation on the mountain.

Muslims believe that the three-year period of silence that Muhammad took was a period of spiritual growth, which eventually ended when God commanded him to continue preaching. Hence, he initiated the writing process of Quran where his warning of unbelievers related to what he preached. Muhammad warned the Meccans that God was going to judge them if they do not turn away from the iniquities and idolatry, which had dominated their society.

Since the warnings that Meccans received are in the Quran, they confirm that Muhammad’s revelations were meant to edify people (Peterson 68). However, critics argue that the Quran does not have accurate revelations because it took a period of more than three years for Muhammad to reveal, which means that the revelations were prone to manipulations.

According to the Quran, the name Muhammad refers to someone who is praiseworthy and is present four times. However, the Quran recognizes him a prophet and a messenger, which God sent to bring good tidings and warnings to his people. The Quran refers to him as the prophet, the messenger of God, or rather the announcer of God.

However, the Quran says that God made some of his servants to excel above others and to that effect, Muhammad is the seal of all other prophets, and hence, the praiseworthy. Hence, his personality has made him to become praiseworthy in the Holy book, which he initiated its writing through his revelations.

In this view, Muslims regard the Quran as a sacred book that details revelations that God gave to Muhammad when he fasted and prayed earnestly in the caves (Peterson 56). However, the Quran does not have the historical background of the life of Muhammad like in the case of bible having the history of Jesus Christ in the Christian faith. However, there are historical sources that talk about the history of Muhammad.

After meditating for years about his visions and dreams, Muhammad decided to take the message to the people. At the age of about 40, Muhammad proclaimed about God and his anointment as a prophet and a messenger of God, and changed his lifestyle. He left the old way of life in which he was a merchant and a shepherd, and started preaching and prophesying to humanity (Peters 297).

His conversion was not a surprise to the people close to him, and thus they followed him with less resistance, as he commenced his mission. However, some tribes in his home region of Mecca met him with hostility as they attempted to persecute him.

They argued that prophets of God could not have come from his tribe and that he was opposing the principles of the ruling elites through his preaching, which could result in public anarchy. However, Muhammad did not bow to the threats. His determination propelled him to continue preaching and prophesying about God while unshaken in the face of threats. Comparing his life to that of Jesus Christ, there are numerous similarities, as Jesus too had to flee to Egypt together with his parents to escape persecution from King Herod.

In his first preaching known to the Muslims, he insisted on the oneness of God the creator and noted that humans should submit fully to His perfect will, as it is pleasing to Him. In addition, Muhammad proclaimed himself a messenger and a prophet of the true God, which he professed, but noted that he was the same as other Islamic prophets that existed before him (Gabriel 12).

The closest people known to him did not hesitate to believe him due to his unique personality, which he had developed from early childhood. In addition, he was known to be a sober person who was also humble and he lived according to his standards. Hence, to them, he could not have lied about the revelations and the proclamation of the true God. In this view, Muhammad appears infallible regarding the revelations that he preached.

Islamic traditionalists believe that the closest persons to Muhammad were the first to believe in his revelations and that he was a God chosen prophet. The first persons must have been Khadija and Ali ibn Abi Talib, who are believed to have comforted him during his depressed moments.

Others are believed to have been Zaid, his adopted son, and closest friend, Abu Bakr, with whom they spent much time shepherding. The little support that he got from his family and close friends enabled him to begin the public preaching in Mecca where many opposed him violently (Peters 297).

Interestingly, Islamic history holds that the first followers of Muhammad were mostly the poor people, young family members of great merchants with whom they had traded, and people who had failed to attain the highest ranks of their tribal ruling. His preaching condemned idolatry, which was the norm of the inhabitants of Mecca. However, Meccans felt insulted because they were unwilling to leave their religious tradition of polytheism and recognize God as one.

With time, his followers increased rapidly to the point where he divided them into sub-groups and sent them to foreign missions across different regions. The rapid increase of his followers threatened the local merchants and the ruling elites, who then tried to convince him to abandon his new faith, which he refused. Rubin states that the ruling elites summoned Muhammad and “accused him of series of transgressions against their most sacred religious and moral values” (53).

When they saw that Muhammad would not abandon his mission, the residents of Mecca started persecuting some of his followers, which threatened his life and made him flee to Medina, where he continued to preach and win more followers.

However, the increased cases of persecution in Mecca did not stop him from preaching the good tidings and condemning idolatry. His followers continued to increase because most of them realized that Muhammad was God’s messenger, and thus inspired by his consistent teachings, which were in line with the Quran teachings.

In his mission, Muhammad warned the Meccans about the pending judgment if they do not turn away from the idolatry and practice righteousness. The warning message was timely because Meccans had become an apostate community in the Saudi Arabia.

Although most of the people in Mecca despised Muhammad as a junior person who came from a small tribe that is not noble, they did not bother to take his teachings seriously. In this view, Muhammad warned them against impending judgment if they do not turn away from the evil and the idolatrous practices. Rubin states that, during Muhammad’s Meccan mission, “he employed tactics of warning and good tidings that are designed to support the Quranic monotheistic campaign” (40).

The twofold mission of warning about judgment and promising mercy to the believers earned Muhammad enemies and followers alike. In this view, Muhammad endeared himself to the Quran teachings as he warned the unbelievers of the coming judgment while promising the believers of the great rewards that God has stored for them. Hence, Muhammad was a prophet who warned the people about the consequences of polytheism, idolatry, and apostasy, as depicted in the Quran.

In Mecca, people claimed that Muhammad performed miracles, which proved that he had supernatural powers that came from God. The splitting of the moon is one of the alleged miracles that attracted diverse criticism from unbelievers in Mecca. Rubin states that moon splitting occurred prior to Hijra, which shows that Muhammad is a divine messenger with supernatural powers (52).

While some critics regard the splitting of the moon as an eclipse, others regard it as a natural occurrence that has nothing to do with the miracles of Muhammad. When the Meccans realized that Muhammad had supernatural powers, they requested him to perform some miracles. For example, Meccans told him to resurrect their ancestors so that they could believe him.

However, Muhammad did not succumb to their demands, but instead continued preaching the good tidings that God had sent him to spread in Mecca and around the world. As Meccans remained stubborn, Muhammad prayed and asked God to cause drought in Mecca, and “the famine, which causes a smoke like haze that dims the eyes” apparently occurred after Muhammad ended his prayer (Rubin 51).

The drought that befell Mecca during the time of Muhammad was attributable to his supernatural powers, which Muhammad had acquired from God. Thus, the miracle of moon splitting and drought are some of the miracles that Muslims claim to demonstrate that Muhammad had supernatural powers, and thus was a God’s messenger who came to warn people and preach good tidings.

Owing to numerous challenges, Muhammad decided to migrate to Medina in 622 CE and escape persecution. However, before his migration to Medina, Muhammad had gained numerous followers, and thus sent some of them to Abyssinia for a preaching mission. Since his father was buried in Medina, Muhammad took the opportunity of commemorating his father to become a peace messenger and mediated peace talks among the warring communities of Medina.

As God inspired his mission, Muhammad continued to preach and prophesy despite the death threats and other challenges, Muhammad spread prophetic messages to all people as he carried out his mission even to regions beyond Mecca. Muhammad’s zeal inspires Muslims because the manner in which he executed his mission to the God’s people. The migration journey of Muhammad is very significant to Islamic faith, as the Islamic calendar recognizes it as the Hijra , a period that marks the beginning of a new Islamic year (Saleh 27).

In addition, Medina was also not a peaceful region for his mission due to tribal intolerance, but he worked tirelessly in mediating peace talks among warring tribes and bringing peace to Medina. His ability to bring the tribes together offered him a great opportunity to preach and prophesy the will of God to the people, which increased the number of his followers.

After gaining more followers in Medina, Muhammad felt inspired to get back home and preach to people based on the belief that he could overcome the ruthless reaction of the tribes through battles. The tribes of Mecca worshiped idols and this practice had contributed to the heightened hostility of the people towards the prophets of God. Hence, Muhammad wanted to eliminate apostasy, destroy the idols, and preach the message of one and only God to his people (Peterson 89).

On getting back to Mecca together with his followers, tribes of Mecca opposed and fought them continually in a fierce battle, which they retaliated and continued to fight for over eight years. By the eighth year of fighting, Muhammad’s followers had grown to thousands of people in Mecca, which enabled them to take control of Mecca in a peaceful conquest.

Thereafter, Muhammad destroyed the idols that the tribes of Mecca worshiped. He also proclaimed the God’s message to his people without experiencing any form of resistance. He later returned to Medina after staying in Mecca for about ten years, but unfortunately, he fell ill and died unexpectedly.

Examination of the life and significance of Muhammad depicts that he was not only a religious leader, but also a God’s messenger and a prophet. Although Muhammad started from humble family background, his struggles across life made him to be a great person who shaped human history. Muhammad grew as an orphan from a humble background, but later became one of the members of noble and rich families when he married Khadija bint Khawalayd.

While in Mecca, Muhammad received revelations, which compelled him to preach against apostasy that had dominated the city of Mecca. In his teachings, Muhammad warned people against an impending judgment and implored them to shun evil and idolatry. The verbal revelations became the cornerstone of the Quran because Muslims believe that they are pure and unadulterated revelations from God.

However, Meccans turned against him and his teachings as they attempted to persecute him. Then, Muhammad migrated to Medina where he gained more follows and established an Islamic community, which cherished the Quran’s teachings. Overall, examination of Muhammad’s life, experiences, and his significance shows that he has made a significant contribution to the development of Islamic religion and the Quran.

Gabriel, Richard. Muhammad: Islam’s First General. Oklahoma: University of Oklahoma, 2011. Print.

Peters, Francis. “The Quest of the Historical Muhammad.” International Journal of Middle East Studies 23.3 (1991): 291-315. Print.

Peterson, Daniel. Muhammad, Prophet of God. Michigan: WM.B. Eerdmans Publishing, 2007. Print.

Rubin, Uri. “Muhammad’s Message in Mecca: Warnings, Signs, and Miracles.” The Cambridge Companion to Muhammad . Ed. Jonathan Brockopp. Cambridge: Cambridge University Press, 2010. 39-60. Print.

Saleh, Walid. “The Arabian Context of Muhammad’s Life.” The Cambridge Companion to Muhammad . Ed. Jonathan Brockopp. Cambridge: Cambridge University Press, 2010. 21-38. Print.

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Bibliography

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